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Which the Independents and Sectaries of our times do labour to obſcure, with their black mouth'd railings, falſe accuſings, ſinfull reproachings, ſelf-conceited ſligh
PAge 1. line 14. expreſſion read expreſſions. P. 2. l. 3. election r. affection & ibid. l. 9. new r. knew. P. 3. l. 31. Independent r. Independents. P. 15. l. 29. unihilate r. annihilate.
PAge 6. line 7. papiſticiae read papiſticae, & ibid. l. 15. Hrivie r. Privie. P. 9. in ſome copies in divers lines Pounties, Porporations, Pompanies, read Counties, Corporations, Companies. P. 20. l. 20. his time r. in his time, & ibid. l. 26. in ſome copies how ſaith God r. how ſaith he. P. 129. l. 18. Syllogiſm r. Syllogiſms. P. 256. l. 18. given, or them r. given them, or. P. 373. l. ult. Punies r. Ninnies. P. 374. alribiadian r. Alcibiadian. P. 635. l. 19. hollownes read holineſs.
The Reader in his wiſdome will both diſcern and pardon the other literal eſcapes in the printing.
that I was writing againſt Independency, it would exceed beliefe if. I ſhould relate the indignation of all that party, and their ſeverall expreſſions of the ſame againſt me, ſo that at that time there were no leſſe nor fewer ignominious calumnies caſt upon mee, nor more variety of viruthat I was a vaine glorious wicked fellow, that I was mad, that I was a baſe rogue, and that I deſerved hanging, and that I would never be quiet till I were hanged, with innumerable other unchriſtian expreſſion of like nature. So that it ſeems, it is a greapiaculum by farre now to write againſt the Independents and Sectaries then ſcandalum magnatum was a few yeares ſince.
Truly at that time, I could ſcarce paſſe by any of them (as I cannot at this day) without ſome contumely or other, all which I beare with patience. And amongſt others, I could never meet my Brother Burton, but he would alwayes after his ſalutation, in a deriding and ſcornefull manner, aske me, when my Book came forth, telling me that he expected ſome Monſter.
It ſeemes, he thought I was bringing forth ſuch a prodigious brat as he not long after laid at my doore, which though it were a Monſter indeed borne with teeth and nayles, and did nothing but ſcratch and bite me, yet comming from his loynes my Brother
I was craſed in my braine, and that I had need of ſome hellebore, and ſpake of me as an Apoſtate and a Perſecutor, who before he new my differing opinion from him, both prayed for me, and immoderately prayſed me, ſuch is the uncertainty of all that is unhee triumphed that he would give me a ſpeedy anſwer, making nothing of what I had written (as it is uſuall with all the Indethat there were twenty pens at worke againſt me, and that I ſhould have my hands full. And howinterim they whetted their tongues againſt me like ſo many Razors, Swords and Arrows to wound me in my reputation; yea, there was ſcarce a weapon in all the arſenall of calumny that they uſed not againſt me.
Now after ſome moneths one Hanſerdo Knollys comming to me, told me he had writ a moderate Anſwer unto my Booke, comthat the Preſſes were all ſhut againſt them (though the whole Kingdome know, and their daily ſcriblings in print can witneſſe the contrary; whereupon, to take away (if it were poſſible) all occaſion of their calumnious tongues, I writ unto Reverend and Learned Maſter Cranford, intreating him that hee would for the ſtopping of all their mouths licenſe his Booke, which he willingly, to pleaſure me condeſcended unto, giving his reaſon withall in writing under his owne hand why he made ſuch a tranſgreſſion, the which Maſter Knollys concealed, wherein he dealt not candidly, for it gave great occaſion to the Sectaries to traduce Maſter Cranford not a little. And after this was printed, came forth an other Pamphlet by one I. S. called Flagellum Flagolli, or Doctor Baſtwicks quarters beaten up, which was the cauſe of the Title and Inſcription of this Booke; and I being not many weeks after at Westminſter, ſome asking me there why I had not yet replyed
unto them, I anſwered not in a triumphing manner (as my broBurton relateth) but merrily, yet in reſpectful terms, that I underſtood my Brother Burtons Booke was comming forth againſt me, and when once that appeared I would anſwer them altogether. This is all as I remember was ſpake by me.
Now they having their Emiſſaries and Liſners in all corners, it ſeemes ſome of them over-heard that which was ſpoken by me, which they related to my Brother Burton in other language then I uttered it, the which provoked him a freſh (as he ſaith, page 1.) in ar
and ſo una fidelia duos parietes; and although he was diſſwaded from fowling his fingers with my Poſt-ſcript (as hee confeſſeth) yet being (as hee ſaith) bound by a double ingagement, the one for the cauſe, the other for his perſon, he haſted at length as faſt as before hee was ſlow to give me an anſwer to them both; and howſoethat I had vellicated him, and pluckt him by the very beard; and as the Prelate of Canterbury ſaid once, that when I writ againſt the Pope I meant him; ſo my Brother Burton imagined I meant him, becauſe in my Poſt-ſcript, pag. 44. I had theſe words, that not onely the Novices, Younkers, and Freſh-water ſouldiers, but grave men in their great white-basket-hilted Beards with their ſwords in their hands came out to fight againſt their brethren for their Independency, &c. which merry expreſſion of mine, though I ſpake in the number of multitude, he applying unto himſelfe, affirmes, that I meant him, as if there had beene none amongſt the Independent in white-basket-hiltedProv. 20. ver. 29. & 16. 31. the beauty of old men is their gray head, yea a crown of Glory being found in the way of Righteouſneſſe, which I ſhall ever aſſent unto; but if a gray head be found in the way of error, Schiſme and Vnrighteouſneſſe; then that place is not for his
I ſhall referre theſe two Queſtions or Queries to the judgement of all ſolid Chriſtians.
Firſt, Whether or no my Brother Burton be found in the way of Righteouſneſſe?
Secondly, Whether Independency be the way of Righteouſneſſe?
And to begin with the firſt; in the ſecond page of his Booke he promiſeth me, that I ſhall not find with him ſo much as a white staffe to lift up against me, and yet in the ſeventh pag. he comes out againſt me with Phocions black Hatchet, which is his Pole-axe, with which he fals upon me ſoule and body, cleaving both my head and heart, ſparing no part of me; and in the ſame ſein the words of truth and ſoberneſſe, and in the ſpirit of meekneſſe and love.
Theſe are his words; who would not thinke, that ſhould heare him ſpeak, but that he herad the ſweet voice of Iacob? yet if hee looke but into his Booke, before he commeth halfe way to the conEſau, and well perceive that he anſwers me in the words of error and paſsion; and in the ſpirit of bitterneſſe, inſolency, and hatred, and that he hath learned that Leſſon well Calumniare audacter, aliquid haerebit, calumniate boldly, ſomething will ſticke, which he hath done with as much acrimony, as I thinke any man ever did againſt a Brother, and quondam Fellow-ſufferer, all which hard and harſh termes; I can no leſſe then ſpread before the Lord, the Righteous judge ever remembring Regium est male audire cum bene feceris. Now whether or no my Brother Burton in breaking thus his promiſe with me in all reſpects, and dealing ſo unrighteSolomon ſpeaketh of, I referre it to the judgement of the Learned.
But before I paſſe on to my ſecond Querie, I ſhall take liberty to make uſe of ſome of Reverend and Learned Maſter Calamies words for the more corroborating the judgement of the Reader concerning this firſt queſtion: He in his just and neceſſary Apology against my Brother Burtons unjuct invective concerning Truth ſhut out of doores, page 2. hath this expreſsion concerning my brother Burton. His words (ſaith he) are ſwords and ſpeares, rather then words. Hee fights with his heeles, rather then with his head,
Montagues Appeal hath written with more bitterneſs. I may ſay of him as Dr Rivet doth of Biſhop Montague, Non poteſt vir ille ſine convitiis quenquam a quo diſſentit vel in leviſsimis nominare, Rivet. Apol. this man cannot ſo much as mention any one from whom he differs in opinion, though it be but in the ſlighPlato ſaid to Diogenes, when hee trode upon the pride of Plato, thou treadeſt upon my pride with a greater pride: So (ſaith Maſter Calamy) doth Mr Burton tread upon me, and whatſoever is blame-worthy in me, with a pride more then epiſcopall; and ſurely if to be railed upon and reviled be ſuf
Thus that learned man truly ſpake of my brother Burton, whoſe faculty chiefly lies in abuſing moſt men that differ from him, though but in the leaſt things.
But what Mr Calamy ſays of him, may alſo truly be ſaid of Cretenſis and all thoſe of that fraternity, whoſe words are ſwords and spears, who all fight rather with their heels, then with their heads, and kick rather then argue, and whip rather then anſwer. Whether therfore ſuch men as my brother Burton and his complices, though they come to us in gray heads, be found in the way of righteouſneſſe, when their dealings are ſo palpably unjuſt, and their opinions ſo ſchiſmaticall, hereticall and erroneous, I leave it to the judgerighteouſneſſe is.
And now I come to my ſecond quaerie: viz. Whether the way of Independency be the way of righteouſneſſe?
My brother Burton writing in the name of all the Indepenthat they are all Dependent upon Gods Word for all their proceedings, and affirmes moreover in the fifth page, that all their new gathered Churches and ſeverall Congregations are all Dependent one upon another, both which aſſertions of his are moſt falſe, as will evidently appear to all thoſe that know their practices and will vouchſafe but to read the inſuing diſcourſe, where they ſhall find, that they have neither precept nor preſident for their way of Independency in all Gods holy Word, and that there is not ſo much as one example in all the ſacred Scriptures for any of their new practices▪ wherein they differ from us; and which is more that they all of
them withhold the truth from the people in unrighteouſneſſe: How then can the way of Independency bee the way of righteouſI will briefly examine ſome of their proceedings, and firſt whereas my brother Burton affirmeth that all their Churches are Dependent one upon another.
This I ſay is moſt falſe. For all their proceedings in their ſegratis, and out of their good nature; they have ſtill no power to call that Church in queſtion that hath done the wrong, if that Church ſtands upon its points and priviledges, and ſaith that they have nothing to do with them. And what then is to be done in this caſe? Then forſooth, they will withdraw communion from that Church, which, ſay they, is the higheſt cenſure any one Church can proceed to againſt another Church. Is not this, I pray, fine Dependency? What more unrighteous dealing can be found in the world then this of the Independents, to profeſſe themſelves Independents, and yet to pretend a Dependency? And
they have no more reall Dependency one upon another, then we have with them? Yea, what a great unrighteouſneſſe is this to pretend a Dependency one upon anothere is no more union and communion, nor true friendſhip amongst them then was between Herod and Pilate, they refuſing the right hand of fellowſhip each to other in many of them? Yea they are deadly enemies one to another, as can ſufHerod and Pilate did well accord to perſeHomothumadon diſſenting brethren in the reverend Aſſembly, ſaying, that they had a better and a more charitable eſteem of any of the Preſbyterian Miniſters then of them, and they do unanimouſly accuſe all the Miniſters of New-England of as great tyranny as the Prelates: And it is well known, that many of the Independent conBurton and I. S. know not that the women in ſome of their congregations have their voices there; and yet it can be proved, that they alſo have Peters keyes at their girdles as well as any of their Preſbyters: And therefore their new Churches are not Dependent one upon another, as my brother Burton aſſerteth Page the fifth, when as they all of them exerciſe an abſolute ſoveraignty amongſt themſelves Independent: What unrighteouſneſſe then is this in my brother Burton and in all the Independents to affirme that in all their Churches there is a Dependent Independency, or an Independent Dependency, which is but a contradictory bull at beſt, at the baiting whereof a man, if he regarded not miſpending his time, might make far better ſport, then he did ſome years ſince, in baiting the Popes Bull.
The truth is, as their Religion is but a meer Babell, ſo all their language is confounded, and they are divided in their opinions,
principles and practices, they being all really Independent: And therefore whether the way of Independency be the way of righteouſI refer it to the wiſdome and judgement of the godly and conſciencious Reader. But the unrighteouſneſſe of their way will yet more perſpicuouſly appear if we but look into ſome other of their practices, which I ſhall by and by inſtance, the very conſideration of the which (the better to ſtirr up thy attention) makes me boldly to conclude of them all, That whatſoever they pretend and whatſoever ſhews of ſeeming holineſſe they hold out to the world, they are unſound, root and branch; and neither the godly party, nor the praying people, nor the only Saints, but the moſt phariCanterbury.
And as for the Independent government, as it is moſt certain it hath neither precept nor preſident for it in all Gods holy Word, ſo it is far more tyrannicall and lordly then that of the Pope or Pretending to nothing but an Anarchy and confuſion in Church and State: And therefore that they with all their trumperies and deſperate practices, with all their unrighteous dealing, ought to be abhorred and abominated, whatſoever ſeeming ſanctimony they make ſhew of, by all ſuch as truly fear God and wiſh the peace of Zion and the good of the State and Kingdomes in which they live.
Now they that have a deſire to ſee this charg made good againſt them, ſhall find it with the whole impeachment fully proved and made evident in the following diſcourſe.
But in the interim it will not be amiſſe to produce ſome few inſtances more of their practices for the proving of their Independency not to be the way of righteouſneſſe.
If a man but look upon their ſuperlative pride, eſpecially the
the holy people, the godly party, the praying people, the generation of the just, the Saints; yea eſteeming the very retrimentitious part of them (to ſpeak in their own dialect) Saints, calling their moſt blaſphemous opinions and practices, the infirmities of the Saints, in the mean time excluding the moſt godly Presbyterians from thoſe titles, calling them the Antichriſtian brood, the enemies of Jeſus Chriſt and his Kingdome, the ſons of Beliall, and what not? all which dealing with their brethren is not the way of righteouſthat the way of Independency is not the way of righteouſneſſe: for greater unrighteouſneſſe there cannot be then this, as will by and by appear.
But I will now come to ſome inſtances.
Not long ſince at a great entertainment and feſtivity on the Lords day, when they were all met together, one of the Homothumadon brethren, a great man amongſt them, beginning the duty of the day, in his Prayer before his Sermon, ſpeaking unto God by way of complaint againſt the Presbyterians, ſaid unto Him with many tears, Lord, they (meaning the Presbyterians) hate us becauſe we know more of thee then they do; but we beſeech thee Lord give us ſtill to know more of thee, and let them hate us more, if they will.
But before I come to ſpeak of this their prayer, and of ſome other paſſages of their other good prayers, I ſhall take the liberty
I do it, becauſe they would perſwade the world that there is little difference between them and the old Puritans; yea one of their Itinerary Predicants not long ſince preaching in a publike Aſſembly, affirmed that there was no other difference between the Independents at this day and the old Puritans of ENGLAND but that the Independents were over-grown Puritans; which I conceive, he meant in this ſenſe, that the Independents outſtripI ſay, I conceive to be his meaning by the word overgrown: for I would not willingly put a worſe interpretation upon his expreſſion, and underſtand by overgrown, that he meant they were become monſtrous (Which notwithſtanding too too many of them are); therefore if his words be taken in the better ſenſe, by overgrown he underſtands that the Independents have attained unto a higher degree of perfection then ever the old Puritans had attained unto, and that they now walke more cloſely in the way of righteouſneſſe then ever they did.
I will firſt therefore ſet down ſome of the practices of the old Puritans, with the paths and wayes of righteouſ
For the old Puritants of ENGLAND, as thoſe that have read their writings and knew their practices and were familiarly acthat they were an humble, ſelf-denying people, ever groaning under that burden of the remnant of ſin, crying out with the Apoſtle Paul Rom. 7. Oh wretched man that I am, who ſhall deliver me from this body of death? they never dreamed of a perfect holineſs, nor never thought themſelves more holy then others; or preſumed to call themſelves Saints; and if that title had at any time been given unto any of them by ſuch as truly honoured them for their ſingular graces, you ſhould ever hear them complain of their imperfections, and with the Apoſtle, Phil. 3. ver. 8, 9. counting all things loſſe for the excellent knowledge of Jeſus Chriſt, eſteeming all their righteouſneſſe
but dung, that they might win Christ and be found in him not having their own righteouſneſſe, &c.
Now they that are acquainted with the Independents doctrine, words, and practices, hear them talk of nothing but of their own ſanctity, and of their perfection, ſaying God can ſee no ſin in them; and although ſome of them do not profeſſe ſo much in words, yet in deeds they allow of that doctrine, proclaming themſelves to be the only Saints, the holy people, and the godly party, the generation of the juſt, and ſeparate from their brethren as impure creatures: Therefore the Independents do not walk in that old way of righteouſneſſe the old Puritans of ENGLAND walked in, who made no ſeparation in the worſt times from the publike AſI boldly conclude, that herein that Predicant did abuſe the world, in ſaying that there is no difference between the Independents and the old Puritants of ENGLAND; For the old Puritans were humble, ſelf denying men, and the Inphariſaicall boaſters of their own holineſſe and ſanctity; and therefore in this, their way is not the way of righteouſneſſe, but a great aberration from it.
Again, the old Puritans of England, though never ſo learned, and never ſo ſufficiently furniſhed with all accompliſhed abilities of divine knowledge, which many of them by their indefatigable pains, ſtudy, and induſtry, and by their prayers unto God night and day, and by their continuall waiting upon the Ordinances, and Gods bleſſing upon all their endeavours, had attained unto, ſo that they were taken notice of by all men, both in the UniPaul, exerciſed their Miniſtery in fear and much trembling, 1 Cor. 2. ver. 3. ſaying with him, 2 Cor. 2. 16. Who is ſufficient for theſe things? Thoſe holy and godly Puritans, though tranſcenPaul's example is worthy alwaies to be
with fear and trembling, and cryed out who is ſufficient for theſe things?
Now if we compare the Independents and their Predicants with the old Puritans of England, we ſhall find the old Puritans alPaul and the other Apoſtles in their Miniſtery, which they had a command to follow, Phil. 3. ver. 17. who intruded not themſelves raſhly upon the Miniſtery, as the falſe Apoſtles and Seducers uſually did, and as all the Independents and Sectaries daily do; they cryed out who is ſufficient for theſe things? and how can any preach except he be ſent? Rom. 10. ſaying No man taketh this honour unto himſelf, but he that is called of God, as Aaron, Hebr. 2. 4. Thoſe old PuriPaul's ſpirit, they durſt do nothing without a call, nothing without great ſtudy, nothing without their parchments and books, imitating Saint Paul in this, who would alwaies have his parchments with him (that is his books) bring me my parchments, ſaith he; they preached not without fear and trembling; this was the continuall practice of the old Puritans, they could never be ſeen in a Pulpit before they had ſome dayes preWho is ſufficient for theſe things? Whereas all the Independents and Sectaries aſſert, that every man may preach, and every man of them is ſufficient, and many alſo hold that women may preach; yea and to manifeſt that they are all ſufficient for theſe things, and for the diſpenſing of the great myſteries of Heaven, which the very Angels deſired to pry into, they run through Town and Country, and whereſoever they come get up into the Pulpits and preach with ſuch impudencie, impiety and blaſphemy, as it is not lawfull to name, their very doctrines being ſo deſtructive to all piety, goodneſſe, and good manners, and RuffianLondon publickly ſpeaking unto God in his prayer, ſaid, Right Honorable Lord God, which kind of exEngland, and therefore in this point of fear and reverence, and of an holy awe of Gods divine Majeſtie and a reverend adoring of the miniſtethe way of the Independents is not that either of the holy Apoſtles or of the old Puritans, there being as vaſt a difference between them, as between light and darkneſſe; and therefore the way of Independency in this particular alſo is not the way of righteouſneſſe, but the way of rebellion and impudency.
Againe, the old Puritans of England had all of them a reverend opinion of all in authority, and did ever beleeve that there was no power but of God, and that all powers were ordained of God, Rom. 13. and they beleeved that every ſoule ought to be ſubject to the higher power, and that whoſoever reſiſted the power reſisted the Ordinance of God, and for that their Rebellion they ſhould receive to themſelves damnation, and they ever believed that every ſoule ought to be ſubject unto authority, not onely for wrath, but alſo for conſcience ſake; this was the Doctrine of the old Puritans of England; and their practice in yeelding continuall obedience to them, and prayMatth. 28. Pſal. 2. ſo they did beleeve that all power in Church and State was derived from him, as the head of all PrinProv. 8. 15. 16. By me Kings raigne, and Princes decree justice; by me Princes rule and Nobles, yea, all the Iudges of the earth, &c. this doctrine the old PuriEngland had learned and taught and were obedient unto, as having precept upon precept for it, as from the words above quoRomans, ſo out of 1. Pet. chap. 2. verſe 13, 14. who ſaid ſubmit your ſelves to every Ordinance of man for the Lords ſake, whether it be to the King as ſupreme, or unto Governors, as unto them that are ſent by him for the puniſhment of evill Doers, and for the prayſe of them that doe well; for ſo is the w
The old Puritans of England had fully learned this Leſſon of obedience to all authority, both civill
to obey them that have the rule over them, and to ſubmit themſelves unto them, as who watched over their ſoules, as thoſe that were to give account, &c. Hebr. 13. 17. and this doctrine they did inculcate inceſſantly unto the people; and for the government EccleſiEngland did beleeve it was that Presbyterian Government that is now contended for by all the Presbyterians, as is to be ſeene at large in the learned Workes of that ever to be honoured Maſter Cartwright in his diſputations againſt Biſhop Whitgift, who for his zeale to that government was called the Father of all the Purito the Kings, Princes, Nobles and Iudges of the earth, and to all the true Miniſters of the Goſpel in his Church, who all have their authorities immediatly from God, and by whom alone according to the Holy Scripture they rule and command; they never durſt be ſo blaſphemous as to rob God of his honour and glory, and the Kings, Nobles, and Judges of the earth, and the Miniſters of the Goſpel of their ſeEngland were ignorant of, which learned neſcience of theirs is commendable: They had beene better taught from all the Holy Prophets, and bleſſed Apoſtles, who both by precept and example have inſtructed the people of God in all ages to yeeld obedience to thoſe that were Governors over them, as wee may reade through all the Holy Scripture of the Old Teſtament, where we find what reverence even Father Abraham, the Father of the faithfull, ſhewed unto all Kings, under whoſe government he lived in the time of his Peregrination, and where wee reade alſo what reverence Ioſeph
Pharaoh, and how Iacob his Father demeaned himPharaoh, and thoſe that were over them in authority, and how Ieremiah behaved himſelfe to the King in his time, and how the three Children and Daniel carried themſelves to the very Kings of Babylon, though heathen PrinAnanias commanded them that ſtood by Paul to ſmite him on the mouth, Act. 23. and he in paſsion beholding his injuſtice, ſaid, God ſhall ſmite thee thou painted wall, when it was replyed unto him, revilest thou Gods High Priest? Paul ſtands not upon the juſtification of his words, but meekly anſwers, I wist not brethren that it was the High Priest; for it is written (ſaith he) Exod. 22. 27. thou ſhalt not ſpeake evill of the Ruler of the people; Paul had learned his Leſſon well, and ſoone recollected himſelfe, acknowledging his erby that to ſpeake evill of the Ruler of the people, whether he be Eccleſiaſticall or civill; and if they may not ſpeake evill, then they may not reſiſt their authoPeter in his ſecond Epiſtle, that knew very well the mind of God concerning ſuch men, in the ſecond chapter ſaith this of all the wicked, verſe 9, 10The Lord knoweth how to deliver the Godly out of temptations, and to reſerve the unjust unto the day of judgement to be puniſhed, but chiefly them that walke after the fleſh, and deſpiſe Dominion and Government, whom hee cals preſumptuous, ſelfe-willed, that are not afraid to ſpeake evill of Dignities, which the very Angels (ſaith hee) though they were greater in power and might, would not doe againſt the Devill bebut thoſe as naturall brute beasts made to be taken, and destroyed, ſpeake evill of things they understand not, and ſhall utterly periſh in their owne corruption, and ſhall receive the reward of unrighteouſneſſe. Here is a fearfull Doome pronounced againſt all ſuch people as ſpake evill of DigIude likewiſe in his Epiſtle ſeconds Saint Peter, verſe 8ſuch men as deſpiſe authority, and ſpeake evill of Dignities, filthy Dreamers; and compares them to brute beaſts, and unto Cain, and unto Balaam, and unto Corah, Dathan and Abiram, pronouncing woe unto them all, and proclaimthem ſpots and deformities in all companies and ſocieties, calclouds without water, creatures empty of all goodneſſe, trees whoſe fruit withereth, yea, without fruit, twice dead, here in this world in their ſinnes and trespaſſes, and eternally in the world to come, and as if hee could never have ſpake enough of ſuch men as deſpiſe Dominion, and ſpeake evill of Dignities, hee cals them raging waves of the Sea, foming out their owne ſhame, wandring ſtars, to whom is reſerved the blackneſſe of darkeneſſe for ever, againſt whom he ſaith, the Lord will execute judgement for all their ungodly deeds, and for all their hard ſpeeches, ſtiling them Murmurers, complayners, whoſe mouths ſpeak great ſwelling words, having mens perſons in admiration becauſe of advantage, deſiring all men to remember the words of the Holy Apoſtles, and of our Lord Jeſus Chriſt, who fore-told the people of God, that there ſhould be ſuch Mockers in the last times, who ſhould walke after their ungodly luſts, and that they might the better take notice of
were ſuch as ſhould ſeparate themſelves, ſenſuall, not having the spirit; he deſcribes them to be an unſanctified race of men, whatſoever ſeeming holineſſe they make a ſhew of, and ſuch as ought to be avoyded and ſhunned of all ſuch as deſire to pleaſe God and avoyd that condemnation that was denounced aCorah, Dathan, and Abiram, and to goe from their tents leſt they were involved in the ſame miſeMoſes: ſo ought all the people that indeed do truly fear God decline the companies and ſocieties of all ſuch as now oppoſe authority and make themſelves the ſoveraign Lords of the Kings and Rulers and Judges that God hath appointed over them: for ſurely a greater unrighteouſneſſe cannot be perpetrated againſt God, then thus ſuperciliouſly to trample upon authority, and to deſpiſe thoſe that are over them, which is the dayly practice of the Independents and Sectaries; all which unrighteouſneſſe the old Puritans of England were not guilty of having been better taught; and therefore in this part of duty the Independents are different from the old Puritans of England, who walked not in this way of unrighteouſneſſe; and therefore the Sactaries have not outParliament or the Aſſembly either privately or publickly, as can ſufficiently be proved by ſuch as are acquainted with them and their practices: for not long ſince in a great Aſſembly and ConNow Lord (ſaith he) we ſhould come to pray for the Parliament and Aſſembly, but they are not worthy the prayers of the Saints; and ſo with diſdain he paſſed them by as unworthy of their prayers, then the which what could be ſpake more wickedly and contrary to the practice of all the old Puritans of England, who in all their prayers
England, but contrary to all the practice of all the Saints that ever yet lived in the world, and contrary to all the commands of God both in the Old and New Teſtament. For we have read how earneſtly Moſes prayed for the rebellious Iſraelites, wiſhing himſelfe raPaul wiſh for his Countrymen the Jews: Samuel alſo when the people deſired him to pray for them, 1 Sam. 12. v. 23. God forbid (ſaith he) that I ſhould ſin againſt the Lord in ceaſing to pray for you &c. So that the holy Prothe Lord told a heathen King that Abraham his ſervant ſhould pray for him; yea father Abraham prayed for the very Sodomites, and the Kingdoms in which they dwelt, Gen. 18. And the people of Iſrael when they were in captivity in Babylon, had a command from God himſelfe to pray for the welfare of very Babylon and the Princes of the ſame; and we have read what ſupplications Daniel, Ezra, and Nehemiah put up in behalfe of thoſe heathen Princes under which they lived, as well as for their own Countrymen. And Saint Paul gives it in charge to all Miniſters and people, 1 Tim. 2. to pray for all men, ver. 1, 2. I exhort (ſaith he) that firſt of all ſupplications, prayers, and interceſſions, and giving of thanks be made for all men: For Kings, and all that are in authority, that we may lead a peaceable and quiet life in all godlineſſe and honeſty: For this is good and acceptable in the ſight of God our Saviour. So that here there is not onely an exhortation to all Chriſtians in generall, but in ſpeciall to Minito pray for all men: but primarily for thoſe in authority; and reaſons & grounds are alſo given by the Apoſtle of incouragement to this duty: viz. becauſe that it is a good and acceptable thing in the ſight of God, tending alſo for the peace, quiet, and tranquillity of them all; and which is more, to all godlineſſe, which is the glory of all peace; and therefore that they ought to pray for thoſe in authority.
And this exhortation of the Apoſtle, all the old Puritans of
England did ever moſt diligently obſerve and follow, praying for them that were in authority night and day; whereas the SectaKing, or Parliament, or the Scots, or Aſſembly. How wicked a thing therefore is it in the Independents and Sectaries, and what a part of unrighthat neither the Parliament nor Aſſembly are worthy their prayers? yea it is well known and can be proved, that they pray againſt them and the King himſelfe, and that not onely privately, but in their congregations publikely.
Surely if either the Parliament, or Aſſembly, or the Preſbyterians were as bad as the Kings of Babylon, or the perſecuting Jews, yet they ought to be prayed for; For we have a command to pray for all men, yea for our enemies, and thoſe that perſecute us and revile us; and we have Chriſts example for it, who ſaid, Father forgive them, they know not what they do, ſpeaking of thoſe that perſecuted him, which Saint Stephen imitating, ſaid, Lord lay not this ſin to their charge; ſupplicating likewiſe for his enemies. And ſo Saint Paul prayed for all thoſe that forſook him when he appeared before Nero.
Now when the Independents and Sectaries tranſgreſſe thus aEngland, it is manifeſt that they have not outgrown them in this point of duty, and that the way of Independency is not the way of righteouſneſſe, but the way of error and open rebellion againſt God; ſo that thoſe glorious titles they aſſume unto themſelves, of being the onely holy and praying people, and the Saints, and but the old Puritans of England overgrown, do not belong unto the Independents and Sectaries when they are ſo like the devill in all their practices: For it is ſufficiently known & can be abundantly proved, that many of the Independents & Sectaries wil neither pray with the Preſbyterians nor for them, no nor for King and Parliament, nor for the Aſſembly,
nor for the Scots; yea if need be, it can be proved, that they have prayed, and that publickly, againſt them all: yea their dayly Pamphlets witneſſe what good affection they have towards them all, whoſe chiefe imployment it is (except it be now and then by the way of ſlattery when they coaks the Parliament a little to gain their favour, that by their party in the houſe they may do the more miſchiefe againſt the Presbyterians); I ſay, except it be at ſuch a nick of time, the whole imployment of all the Sectaboth the Houſe of LORDS and COMMONS and the Aſſembly, and the Scots, and the City, and for the King they cannot hear of his very name with patience; I can ſay thus much of them, and men alſo of good rank and reputation, that I never have heard more reviling ſpeeches in my life againſt any men then they have utterParliament door; affirming openly, that they were more tyrannicall then either Strafford or the Prelate, and greater perſecutors then thoſe of the High Commiſſion Court, and this was the geneJohn Lilburne, who is but the mouth of the reſt, who dares ſpeak out what the other SectaPetition) it highly concerns the Great Councel and the whole kingdom, timefine they deſtroy not only the Parliament it ſelfe, but the whole Kindome, and make themſelves ſoveraigne Lords indeed (as they pretend they are) over both the King and Parliament, and all the people, and ſo become really our Lords and Maſters, ſo that whereas formerly this nation was called the Popes and Prelates Aſſes, we may now juſtly be called and termed the Independents Mules, a monſtrous brood indeed; for it is ſufficiently knowne, and can be proved, and that by good witPſame, where the Prophet ſaith, v. 5, 6, 7. &c. Let the Saints be jeyfull in glory, let them ſing abroad upon their beds; let the high prayſes of God be in their mouth: and a two edged ſword in their hand to execute vengeanee upon the Heathen, and puniſhments upon the people, to bind their Kings with chaines, and their Nobles with fetters of Iron, to execute upon them the judgement written; this honour have all his Saints; prayſe yee the Lord.
Upon this place of Holy Scripture they ground their opinion, that the Saints only ought to rule the Earth; now they account none Saints but themſelves, and all the Presbyterians enemies of Jeſus Chriſt; yea, they have beene heard ſay when they are aNehemiah would have beene exceedingly urged by them all, who ſeeking a through Reformation, would not ſuffer ſo
Aſhdod to be ſpoke within his juriſdiNehemiah I am confident would have beene urged, and that eagerly by them all, who at their firſt comming over from their pretended baniſhment (I meane the Homothumadon Brethren, and thoſe of New-England) as long as they had any hopes of ſetting up their Independency were very frequently heard ſpeake of a through Reformation, and alwayes commend noble Nehemiah for his zeale that hee would not ſuffer any falſe worſhip in Ieruſalem; but ſince they perceive their hopes are fruſtrate, now they labor for a toleration of all Religions, which both God, noble Nehemiah, and Ioſhua, & all the Holy Prophets, Chriſt and his bleſſed Apoſtles continually were diſpleaſed with, and denounced judgements aStrafford and the PreCanterbury, that they but laboured to alter the Lawes of the Land, and the Religion that was eſtabliſhed by publick authoWeſtminſter, were never ſatisfied in craving juſtice at the Parliament againſt them, ſaying, that as reſolution was the life of action, ſo execution was the life of the Law and juſtice, and would never be contented and appeaſed till they had obStrafford were adjudged for but indeaBelial, and eſteeme of them as ſo many Infidels in no wiſe to be comStrafford and the Prelate of Canterbury, that they both of them behaved themſelves with far greater modeſty and revePuritans of England abhorred, as the way of unrighteouſneſſe. This alſo can be proved that many of their Independent itinerary preachers run from place to place, preaching againſt the Nobility and Gentry, againſt the Citie, and againſt the Reverend Aſſemcome out yee old baſe drunken whoremaſterly rogues, ſhew what you have done for the ſafety of the Kingdome, aſcriStrafford and the Prelate were, and greater Malignants
manifeſt unto the whole world that they are not the onely Saints, nor the old Puritans of England over-growne; for it is noand therefore the way of Independency is not the way of righteouſneſſe, but the open way of ſinne, hereſie, and apparent Rebellion.
But I will yet in a few things more compare the old Puritans of England, and the Sectaries and Independents together, before I come to ſpeake of the prayer of that Homothumadon brother, I firſt made mention of. It is well knowne, that the old Puritans of England were all of them very zealous for the ſanctifying of the Lords day, and their whole imployments on that day ſufficiently declared to all thoſe that were familiarly acquainted with them, that they were heavenly minded men, and ſuch as were truly mortithey dreſſed but little meat on that day, no more then very neceſſitie called for, not out of any penuriouſneſſe, but for this end, that their ſervants might be eaſed from all toylthey left none of them to ramble whether they pleaſed, they had well learned that Leſſon, that they and their men-ſervants and maid-ſervants, with the ſtranger within their wals ſhould keepe holy the Sabbath day, and did both by themſelves and with their families take order, that no duty of the day ſhould be omitted, the whole day being taken up either in prayer or meditaand their houſes were generally ſo well ordered, and all
things carried in ſuch comelineſſe and decencie, as he that had beene brought up in profane company, and had accidentally lighted into owne of their houſes, would as much have wondred to ſee the excellent carriage of all things there, as the Queene of Sheba did to behold the ordering of Solomons houſe. I may truly ſpeake this to their immortall praiſe, that I never ſaw in their Families the leaſt diſorder on thoſe dayes; nor never ſaw a Feaſt on that day, though at other times they were very free in their entertainments, and much given to Hoſpitalitie, and nigardly in nothing, and commonly they cauſed their Table-cloath to be ſpread on the Saturday before they went to bed, and they were carefull that all that were well in the Family ſhould go to Church with them, and they had a ſingular care that all their ſervants might have no hindrances or impediments by any worldly imployments that might in the leaſt diſturbe them or dictract them from the duties of the day; all theſe things I can witneſſe with thouſands more beſides my ſelfe, were the practices of the old PuEngland, and this was the way of Righteouſneſſe that they walked in, for the ſanctifying of the Lords day.
Now if the practice of the Independents and Sectaries about this buſines and point of obedience be looked into, there will be found a vaſt difference betweene them and the old Puritans of England; for it is well knowne that they ordinarily make all their greateſt entertainments on that day, as that I ſpake of before for inſtance, (and many more that I could mention) where the whole Church was feaſted to no ſmall diſtraction to their poore and godly ſervants, that were taken up with more attendance that day, then Martha was on an ordinary day in entertaining of Chriſt himſelfe, which not withſtanding hee then blamed in very godly and beleeMartha, who had learned to give Chriſt an honourable conMartha were then blamed by Chriſt, and had from him a rewho required theſe things at your hands? nay, did I not forbid theſe things will the Lord ſay? Truly it is moſt notorious that the Sectaries and Indepenthat very ſinne alone had beene enough to bring downe the judgements of God upon the whole Land, yet ſince they turned Sectaries, they can now not only feaſt and ryot on that day, but if need be work on the ſame in their ordinary imployments, as can be proved, and many of them that were then great zealots for the performances of all duties of holineſſe that day with all their Families, now regard not that day no more then an other, nay, they let their ſervants and children goe whether they pleaſe, leaving them all to the liberty (as they ſpeake) of their owne conſciences, and it is ordinarily obſerved, that all the Independents and Sectaries in the Armie, and through the whole Kingdome will frequently journey on that day, and for the Homothumadon Predicants, they are trundled about on the Lords day in their Coaches with foure Horſes, needleſſely diſquieting both men and beaſts that they have a command to give reſt unto. A Tumbrell or a Dung-cart were fitter for theſe proud and profane Fellowes to be carried about in; and if they will not leave theſe their licenI ſee no reaſon but that the Magiſtrate ſhould take ſome order with them, and puniſh them for profaning it, it being not only againſt the Lawes of God, but contrary unto the Lawes of the Land. It may be that is one of the Lawes that the Sectaries would have abtheir practiſes are both contrary to that Law, and the knowne Law of God, and the practiſe of all the old Puritans of England, and therefore the way of Independency in this point alſo is not the way of Righteouſneſſe, but of profaneſſe and licentiouſneſſe, neither are they overgrowne Puritans in this.
But ſeeing I have upon this occaſion, began to compare the old Puritans of England with the Independents and Sectaries, who their Predicants aſſert are but the old Puritans over-growne,
that is, Chriſtians in all respects, tranſcending them in all duties of piety and godlineſſe, and in all offices of Love and Charity towards others, and in the whole frame of their lives and converſations, and for their uprightneſſe and honeſty in their dealings, and for their ſincerity in all their actions, and for their moderation in the temperate uſe of all the creatures, and for their humble walking towards others. I ſhall briefly here ſet downe the practices of the old Puritans concerning ſome of theſe particulars, and paral
It is ſufficiently knowne, that the old Puritans of England ever loved and honoured all the Orthodox, faithfull, painefull, and diand if at any time they had beene oppreſſed by the power and tyrannie of the Prelates in any Court, or by any wicked enemies of the Church, they had the aſſiſtance, and ever the good word of the old Puritans, and their prayers, and their purſes to ſupport them, and ſustaine both them and their Families; they were never knowne to deſert them, or to give them an ill word; and this was the carriage of the old Puritans of England towards their godly and painfull Mi
Now if we looke upon the practices of the Independents and Sectaries they are chiefeſt enemies of all the painefull and godly Miniſters through the Kingdome, and the only friends of all SeBaals Prieſts, the limbs of Antichriſt, and the Devils Miniſters, and a thouſand ſuch ignominious names, but ſo perſecute them in word and deeds that they cannot ſafely dwell
it is their chiefe deſigne to take away their Tythes from them, and to deprive them of their Livings, by which they ſhould ſupport themſelvs, and their poor Families, and they have made the lives of many of them ſo irkeſome unto them, and ſo wearied them with their calumnies and carriage towards them, that though they highly honoured them before they turned Sectaries, yet after that, they became their mortall enemies, and for no other reaſon but that they continued ſtill to preach thoſe orBeton of Rye, in Suſſex, a moſt painefull, orthodox, and laborious Preathat any that pretend unto Chriſtian Religion ſhould practiſe ſo contrary unto all Chriſtian principles and the practice of the old Puritans of ENGLAND; and yet what thoſe Sectaries of Rye with their complices have done againſt that godly and learned Miniſter, is generally practiced by all the other Sectaries and Inwho generally implacably hate thoſe that they have formerly loved, and have ſtill a cauſe to honour; as who next under God have been a means of their converſion, if ever they were really converted: So that in theſe their proceedings, they are not the old Puritans of ENGLAND overgrown, which walked in the way of righteouſneſſe in honouring their faithfull Miniſters according to Gods command, 1 Theſſ. 5. and Heb. 13. Which way the Independents do not walk in, but in the contrary way of malice and hatred tothe way of Independency is not the way of Righteouſneſſe.
And as for their charity and practice of love, and their integrity and ſincere dealing towards their brethren, the old Puritans of ENGLAND were famous for their re
that the Independents will take great and dangerous journeys to do any of their Preſbyterian brethen mAnd yet at that very infrant of time they moſt faune upon them, they will fearfully betray them; yea it is well known, that ſome of the Independents have betrayed their own fathers, their masters, their moſt familiar friends and acquaintance after they have turned from the Treſbyterian way to that faction, eſpecially they uſe exceedingly to hate ſuch as they profeſſed greatly to love, if they have found them rigid, as they ſpeak, or unmove
I could ſay much upon my own experience, how many of the Sectaries ſeemed not a little to honour me, and ſpake as well of me as of any man living, before they ſaw they could not prevaile with me to be of their mind, nor to favour them in their erroneous opinions; but as ſoon as they perceived that I was immoveable in my reſolution, their love turned into implacable hatred, as it is well known. And I am confident there might be thouſands of preſidents produced of the like nature, many of which I know; yea I may truly ſay this, that I have not known any Presbyterian now living that was formerly familiarly acquainted with any that afterward turn'd Sectary or Independent (notwithſtanding whatthey walk not in the way of the old Puritans, who were kind to all men and ſincere towards thoſe they had familiarly
converſed with, it never being known that they betrayed any of them or did them any ill offices; and therefore in this point alſo, the way of Independency is not the way of righteouſneſſe nor the way of the old Puritans of ENGLAND, but the way of treachery, unthankfulneſſe and unrighteouſneſſe.
But to inſtance the practices and wayes of the old Puritans in a few things more, and then to compare them with the wayes of the Independents and Sectaries.
The old Puritans of ENGLAND, as all can witneſſe that knew them, were all of them generally men no way addicted to the pleaſures of the world, and in their apparell and outward garbe commonly they were ever out of faſhion: It was, to my knowledg, counted a great ſin amongſt them, to exceed in apparrell, or to be faſhionably clad, or to go with long hair, or Rufſian ▪like, or to be ſeen in gorgeous attire; You ſhould rarely or ſeldome behold any gold or ſilver lace on any of their apparrell, except they had been of noble Parentage, or of ſome very great and rich Families, or in ſome eminent place of authority, and that was alwayes very sparing; and for cuffs at their hands, not one of a thouſand of the old Puritans were ever ſeen in any; and if they at any time upon any feſtivity, or at any ſolemn entertainment, or upon ſuch like occaſion appeared in any, they were commonly ſuch little ſucking ones as a man could ſcarſe diſcern them.
Now if you look upon all the Independents generally through Town and Country, though they were never born to any eſtates, nor were of any repute, till that out of the ruines of the Kingdome by their Sectariſme and indirect dealings they have attained to ſome wealth; You ſhall find them the only gallants of the world, ſo that one that ſhould meet them would take them for Roarers and Ruffians rather then Saints; Yea you ſhall find them with cuffs, and thoſe great ones, at their very heels, and with more ſilver and gold upon their clothes, and at their heels (for thoſe upſtarts muſt now be in their ſilver ſpurs) then many great and honourable perſonawould take them to be the Gentry and Peers of the Kingdome rather then a company of obſcure fellows, in ſo much that ſome taking notice of the great change in this Kingdome ſaid not long ſince, that Gentlemen and Noblemen were become beggers, and beggers were become Lords and Gentlemen.
Whereas the old Puritans of ENGLAND, both men and women, were all modeſtly cladd and attired, and went very plain, and thought it rather a ſcandall to Religion to be attired or cladd in the leaſt manner after the faſhion of the Court, then for an honour to their profeſſion; and I have known them blame thoſe that abhorred all pride as much as any men did, and onely for that they went handſomely cladd and apparrelled, although it were onely for the gracing of their profeſſion, as they then told them, for the which they were at that time ſufferers.
So that if thoſe people were now alive, thoſe old Puritans, and ſhould ſee our Sectaries and Independents who predicate themſelves to be the onely Saints, thoſe good old Puritans would lift up their hands with admiration, and ſay, as one of New Engſaid not long ſince ſeeing a brother of his coming over thither very gallant whom he had known live in a meaner condition, that in beholding him he thought he ſaw one of the ſeven wonſaying, that he much ſuspected their ſincerity that now made that a vertue and counted that an honour to Religion which the old Puritans of England deemed a diſhonour to God, and a diſgrace and diſhonour to their holy profeſſion. So that in this point alſo, the practices and way of the Sectaries is not the way of the old Puritans of England and the way of righteouſneſſe, it being the way of vanity and the world, and contrary unto the command of the Apoſtle Saint Paul Rom. 12. ver. 2, 3, 4.
Again whereas the old Puritans of ENGLAND had their fare, diet, and houſholdENGLAND every one of them out of conſcience obſerved and kept their rank, and lived and fared according to that degree and order God had placed them in this world, and uſed their ſuperfluity for the clothing of the naked, and feeding of the neceſſitated, and relieving of the poor, many of the which rich Yeomen, Gentlemen, and Knights I could name, ſome of the which to my knowledge layed by yearly out of their eſtates and revenues ſome two hundred pounds, ſome three hundred, yea ſome five hundred pounds all their life time, which they ſent to the godly Ministers here and there diſperſed through the Kingdome to be diſtributed amongst the poor and neceſſitated Chriſtians in thoſe parts, and this was the practice of the old rich Puritans of ENGLAND; yea, many of them maintained a preaching orthodox Minister in ſome blind corner of the Kingdome at their own charges; others of them alwaies entertained one ſilenced Miniſter or other, or took poor neceſſitated Christians children into their Families and bred them as their own: I can ſpeak much to the praiſe of God and to many of their immortall honours upon my own experience concerning the charity of the old Puritans of ENGLAND, who ever kept their ranks, whatſoever their wealth and riches were, and would never exceed in houſhold-ſtuffe, in fare, or diet, whatſoever their hoſpitality was; which notwithand this was the way the old Puritans of ENGLAND, to my knowledge, walked in, and this was the way of righteouſneſſe as approved on and commanded by God himſelfe, and yet the old Puritans of ENGLAND knew their Chriſtian liberty and what right they had to the creature, as well as any Sectary or Independent in our times.
Now if we compare the Independents and Sectaries, in reſpect of this cuſtome, with the old Puritans of ENGLAND, we ſhall not find them the old Puritans of ENGLAND overgrown, that is, to exceed them in all theſe graces of charity, wiſdome, moderation, frugality, and orderly walking every one according to
that rank and ſtation God hath placed them in: for the Sectaries have all of them changed this ancient cuſtome and way of righteas are but newly ſprung up out of the ruines of the State, and that were never borne to any thing, yea many of them, before the troubles of the Kingdome, having ſcarce bread to put in their mouths; yet now are grown to ſuch a height of pride and luxury and ſumptuoſity, that you ſhall find their houſes furniſhed rather like Noblemen and Peers, then ordinary men; and ye ſhall ſee more plate in their dwellings, and all things with more bravery and elegancy, then in the pallaces of the Grandees of the Earth; and their fare and dietis ſo delicious, and ſet out with ſuch curioſity of cookery and all things correDives in all his glory exceeded them not. Yea, it is well known and can be prothat many of them that were never born to three halfpence a year of inheritance, nor never were worth any thing but what they have got in theſe troubleſome times by the ruines and miſeries of others, that theſe very fellows are taſters to all the Noblemen and Peers of the Kingdome: And their very Predicants are grown ſo dainty that they muſt be ſerved before the Lords and mighty rich men in all markets; for they will outbid the greateſt of them for the ſatisfying of their pallates: So that whatſoever rarities, accorguſto of them; So that they exceed the daintyeſt and moſt delicate Dames and Ladies, by the relation of thoſe that are acquainted with their diets; ſo that all fine things are taſted and eat in their houſes before they are ſo much as heard of in Noblemens FamiENGLAND denyed themthe firſt that were laſt ſerved.
This I have heard affirmed by great Gentlemen and travellers, very gallant men, that were ſometime very intimate with the
ſpared not in their entertainments; theſe very Gentlemen, I ſay, have aſſerted unto me, that whatſoever things were thought ſome ten years ſince to be rarities in all Princes, Dukes, Marqueſſes, and Noblemens houſes, and were rarely to be found in any other places, they met dayly with them in every ordinary Independent and Sectaries houſe upon all occaſions; So that they vowed unto me, they thought them the onely Helieogabaliſts in the world, and the greateſt Senſualiſts; and they obſerved that generally there was more luxurious entertainments now amongſt them in theſe times that called for mourning and faſting, then ever were in the richeſt Subjects houſes in the times of the Kingdomes proſperity; So that if ever there were a generation of men in the world that in their fulneſſe of bread and in their felicity forgot the afflictions of Joſeph, they were the Independents and Sectaries who are althey were not the onely Saints, their actions being ſo unſaint-like; which made them alſo pry farther into their dealings and proceedings, which they found to be altogether contrary unto the royall law of Love: for as they ſaid, all their charity was ever limited within the confines of their own fraternity, and to ſuch onely as were either of their party or they had hopes to gain; in all which things they are different from the old Puritans of ENGLAND, who walked in that way of righteouſneſſe which teacheth every man a moderation and right uſe of the creature, and to keep within their bounds, and to extend their charity towards all, especially towards the poor and indigent; and not to ſpend all upon themſelves in luxury and vanity, and that at ſuch times as call for mourning and faſting, and when there are ſuch multitudes of diſtreſſed godly families as are drove from houſe and home and have been made a prey to the ſpoilers, whom the Sectaries will ſee lie famiſhing in the ſtreets, rather then they ſhall receive the leaſt reliefe from them, unleſſe they will become of their fraternity, which many of them to my knowledge out of meer neceſſity were forced to be, or elſe they could not have had the leaſt reliefe from them, which is not the way of righteouſneſſe, and that way God hath chalked out through his holy Word
Mat. 5. ver. 48. to be perfect as their heavenly father is perfect, and ver. 44, 45, 46, 47. injoyning them, That they ſhould love their enemies, and bleſſe them that curſe them, and do good to them that hate them, and pray for them that despightfully uſe them and perſecute them. And telling all his ſervants, That by their ſo doing, they ſhall ſhew themſelves to be children indeed of their heavenly father, who makes his Sun to riſe on the evill and on the good, and ſendeth rain on the just and on the unjuſt; ſaying, If you love them only that love you, what reward have you? Do not even the Publicans the ſame? And if you ſalute your brethren only, what do you more then others? Do not even the Publicans ſo? And then the Lord ſet before all his people his own example for their imitation, to teach them to do good unto all; and this was the way of righteouſneſſe the old Puritans of ENGLAND walked in, doing good to all; which the Sectaries have quite forſaken: For it can ſuffithat all their charity is confined to thoſe of their ſeverall ſects: So that if at any time they have been ſent unto and ſolicited by ſuch as knew how wealthy they were, and able to relieve others, and how ready alſo and openI ſay, having no ability to relieve them, they being themſelves poor, yet with ſpeciall recommendations, as perfectly knowing them to be ſuch as feared God, ſent them to ſuch of the Sectaries as they knew were very able, and at that time very free to all thoſe that were neceſſitated of their own party, yet could not obtain the leaſt reliefe from them in the beI ſay, notwithſtanding all the importunity of thoſe that ſolicited thoſe Sectaries, and notthat they had enough to relieve of their own, telling them, that they ſhould go to thoſe that were of their own party, and to the Collectors in every pariſh; ſaying, that they muſt have a care of ſuch as were in Church fellowſhip with them; and thus they have ſhut up all bowels of compaſſion to all thoſe that are of a different opinion from themſelves, eſpecialand this is the way the Sectaries now walk in, which is not the way of righteouſneſſe nor of the old Puritans of ENGLAND; for the way of righteouſneſſe is, that they ſhould love their enemies, and do good to them that hate them.
Now all the Independents ſay that the Presbyterians hate them, for ſo in their very prayers they intimate to God himſelfe, that I may now returne to that prayer I formerly mentioned made by the Homothumadon Brother at the great Veniſon Feaſt on the Lords day in one of the grand Sectaries houſes, where all their Church was entertained: He in his prayer ſpake unto God in this manner, Lord (ſaith he) they (meaning the Presbyterians) hate us, becauſe we know more of thee then they doe; we beſeech thee Lord give us to know yet more of thee, and then let them hate us more if they will, &c. Here we ſee they complaine unto God himſelfe (though falſely) that we hate them; now if they walEngland, who had better learned their Leſſon of love and charity. But now to conſider this prayer a little, and ſome other of their expreſſions, and the high prayſes that upon all occaſions they give of themſelves, by all which it will yet the better appeare that they are not the old Puritans of England over-grown in goodneſſe, and exceeding them in ſelfe-deniall, and in all points of piety, godlineſſe, and charity, and in truth and righteouſneſſe; for this very prayer of theirs, with their other ſpeeches and practices, proclame to the world the quite contrary; for I affirme, firſt that the old Puritans never
Homothumadon Brother ſaid, that they knew more of God then the Presbyterians, it is moſt falſe; for all the workes and writings of the Presbyterians in all the Reformed Churches can prove and witneſſe the contrary, ſo that the Sectaries are all of them beholding to the learned Workes and Writings of the Presbyterians for all that is in any of them worthy the name of knowledge, out of whoſe learned Bookes they have ſtole it; and I undertake it, and ſhall ever by the grace of God be able to make it good, that in all their preachments they deliver nothing that can deſervedly be called truth, but it hath beene taught by the Presbyterians before they were borne, and that far better then any of them can teach it; and it is moſt certaine that there is more knowledge in ſome one of Calvins Workes, as that of his Inſtitutions, then is in all the Independents and Sectaries put togeCalvins Workes, and but Gualter Tigurinus his Writings, with Peter Martyrs, and Zanchius, paſſing by thouſands of other moſt learned and orthodox DiCalvins Inſtitutions, and but MaPerkins upon Iude, with the Holy Scripture, they would quickly relinquiſh all their Independent companies, and their new gathered Churches, and would ſoone perceive that the SeRichard Rogers, of MaDod, Maſter Iohn Rogers of Dedham, Maſter George Walker, Maſter Bolton, Maſter Iackſon of Woodſtreet, Maſter Scudder, MaBal, or any one of a thouſand of our godly Divines that have writ before theſe Sectaries appeared in the world, they would find that for all both Theoricall and Practicall Divinity, they knew as much of God, yea farre more then any Independents and Sectaries in the world: And yet this is the daily language of the Sectaries, both in their prayers and in their prattle, that any one of their congregationall way, knowes more then a thouſand Presbyterians; yea, they have beene often heard ſay, that every boy and woman in their ſociety can confute any Presbyterian; and upon all occaſions they ſay that they never heard ſo much of Jeſus Chriſt before theſe Sectaries appeared, affirming, that free grace was never ſo richly taught, as it is now by the Independents, when notwithſtanding it is moſt certaine that for all ſaving knowledge whatſoever can be taught or ſpake concerning the knowledge of God, and of Jeſus Chriſt, wherein conſiſts life eterIohn 17, it hath beene a thouſand times better taught, and farre more orthodoxly by the Presbyterians then the Sectaries can teach it; and therefore when they ſay, that never ſo much of Jeſus Chriſt and of free grace was taught before theſe times, it is not only injurious to all the Proteſtant Divines at home and athe divine Eſſence of God, or of the perſons of the bleſſed Trinity, or of the glorious Workes, names, titles and attributes of God, or whether we ſpeake of both the natures of Ieſus Chriſt, the divine and humane nature, or of the hypoſtaticall union of them both, or of what Chriſt hath either done or ſuffered for us, or of his offices, either Kingly, Prieſtly, or Propheticall, or of whatſoever is neceſſarily to bee knowne for our ſalvation: I ſay and affirme, that whatſoever is requiſite for our learning, is abundantly and clearly ſet downe in the Holy Word of God, by the holy Prophets and bleſſed Apoſtles, and hath faithfully and orthodoxly beene taught and delivered by our holy, godly, painfull, and learned Presbyterian Miniſters in all the ReEngland, Scotland and Ireland, and that far better, and more ſoundly and ſolidly then ever it was or can be taught by any SeIohn 5. to ſearch the Scriptures, and we are ſent to Moſes and the Prophets by Father Abraham, Luke 16. 29. and in the 8. of Iſaiah, wee are ſent to the Law and the teſtimony, ſo that they that ſpeake not according to that word, it is becauſe there is no light in them; and Saint Paul in the 1. of the Galat. 8, 9. ſaith that if an Angel from Heaven ſhould teach us any other doctrine concerning Ieſus Chriſt then that which wee have heard, and learned in the holy Scriptures, we ſhould count him accurſed; and therefore if the Sectaries and Indepenand in honour to prefer others before themſelves, Rom. 12, ver. 10. and in lowlineſſe of mind, to eſteeme others better then themſelves, Phil. 2. verſe 3, 4. and this is the way of Righteouſneſſe God hath appointed his people to walke in, and this was the way the old Puritans of England kept in, who never boaſted they knew more of God and Jeſus Chriſt then their Chriſtian Brethren, as the Independents and Sectaries daily doe, which is the very height of Phariſaicall pride in them to aſſume theſe Prerogativesunto themſelves, and to receive them from others as to be the only Teachers and Preachers of Ieſus Chriſt and free grace, and to be the moſt illuminated and eminent Saints and ſervants of Chriſt, and the moſt excellent lights, which titles are given lately to the Homothumadon diſſenting brethren by one of the Sectaries in a frothy Pamphlet, called Independency no Schiſme, in a pretended anſwer to Maſter Iohn Vicars, who hath writ nothing concerning them but what is Vox populi, and moſt of it knowne to all men to be true: Yea, they are growne to that height of pride and impuDels Epiſtle to the Reaof the great familiarity he hath with Ieſus Chriſt, and of ſome rare knowledge that hee hath received from him of the mind and boſome of the Father, &c. theſe are his own words, and he eſteems of his Presbyterian brethat he was counted worthy to be taken into ſome Fellowſhip with Chriſt in his ſufferings, and to endure the contradictions of ſinners, and oft times to encounter the rage and madneſſe of men, yea and to fight with men after the manner of beaſts, altogether brutiſh and furious. This high eſteeme S. Del hath of himſelfe, and counts all his Presbytecalled the Vindication of certain
Citizens, where page 9. they ſet downe certaine points of doDell taught in the Army in their hearing, viz.
1. That there are no more of a Church of God in a King
2. Neither Old nor New Teſtament doe hold forth a whole nation to be a Church.
3. Whatſoever a State, an Aſſembly, or Councell ſhall ſay, ought not to bind the Saints, further then the judgement of thoſe Saints ſhall leade them.
4. The Saints are thoſe that are now ſtiled Anabaptiſts, Fami
5. The power is in you the people, keepe it, part not with it.
6. The firſt party that aroſe againſt you, namely the prophane ones of the Land, are already fallen under you; and now there is an other party, Formalists and carnall Gospellers riſing up againſt you; but I am confident they ſhall all fall under you.
7. They are willing to become ſubjects, to make the Saints ſlaves, nay, they are all willing to become ſlaves themſelves, that they may tread upon the necks of the Saints.
Theſe points of ſublimated doctrine I find ſet forth publickly, and publiſhed by authority, as delivered by Saint Dell in one of his ſermons at the Army, which I had not put in to this my EpiDell had anſwered to this accuſapro confeſſo, knowing that the Preſſes are open for all mens juſt Apologies and defence, eſpeci
from the mind and boſome of the Father, I muſt confeſſe in theſe their notions they out-ſtrip the knowledge of the Saints of old, and of all the holy Prophets and Apoſtles, and of the old Puritans of England, who were ignorant of them all, which was a learned ignorance in them, knowing that God the Father taught a far different doEngland, nor our godly Presbyterians now, are inferiour to any of the Sectaries for an holy and conſcionable outward walking in all manner of conEngland do preach Jeſus Chriſt, faith & repentance, and free grace, and that in every Congregation upon all occaſions more orthodoxly, ſolidly, ſincerely and learnedly, with all praHomothumadon Brother phariſaically and falſely gloPauls words concerning this buſines, who in the ſecond of the Cor. 10. v. 7. 12. 18. Doe you looke on things after the outward appearance (ſaith he)? if any man truſts to himſelfe that hee is Chriſt's, let him of himſelfe thinke this againe, that as he is Chriſt's, even ſo are wee Chriſt's. For we doe not make our ſelves of the number, or compare our ſelves with ſome that commend themſelvs, but they meaſuring themſelves by themſelves, and comparing themſelves amongſt themſelves are not wiſe (or underſtand not) for not he that commendeth himſelfe is approved, but whom the Lord commendeth. So that it ſeemes by Saint Pauls words, not only in this Epiſtle but in others, that the falſe Apoſtles and Seducers of his time had ſome high eſteeme of themſelves, and of their own holineſſe, knowledge and abilities above others, yea above the Apoſtles themſelves, as the Independents and Sectaries of our times have of their great piety and ſufficiencie above their brewhich is to preferre others before themſelves in honour, which way the old Puritans of England walked in, and not in the way of the falſe Apoſtles, and the Sectaries of our times; for they kept the road way, and the royall way of righteeſteeming of their brethren better then of themſelves. But the world was never without ſuch a ſort of men: for Solomon ſpeaks of the like, There is a generation of men (ſaith hee) and how lofty are their eyes, and their eye-lids lifted up? and of ſuch creatures Saint Paul ſpeaks, 2 Cor. 11, ver. 22 which made him compare himſelfe with them after this maner; are they Hebrewes? (ſaith he) ſo am I; are they Iſraelites? ſo am I; are they the ſeed of Abraham? ſo am I; are they the Miniſters of Chriſt? I ſpeake (ſaith he) as a foole, I am more, &c. Thus the holy Apoſtle laughs at theſe ſeducers and vaine boaſters, and to make them more aſhamed, he compares himſelfe with them, not fearing to be counted a Jeerer and ſcorner of piety and religion, though hee made himſelfe merry with them, whom he knew very well for all the ſhewes they made of being the Miniſters of righCretenſis, againſt whom there would have come out many vindications, telling him that it became not the gravity and wiſdom of old age, and an old profeſſor of Religion to charge, and that publickly, his brethren of unworthy double dealing, and unfaithfulneſſe, though they were all guilty of thoſe crimes. And therefore I ſee no reaſon why any godly conſcientious man ſhould now fear to uſe the ſame method with the deceivers and ſeducers of theſe our times, that Paul did with thoſe in his dayes, and to laugh at them; for it would be an abuſe of gravity to ſpend it upon them who continuPauls time, as by the Apoſtles expreſſions through all his Epiſtles is manifeſt, ſeeing it is well known that the Indepenſeparate from us as an unholy people, & that they know more of God then the Presbyterians, and that all their brethren are the only protious and holy people, and the godly party, the Saints; and for their Miniſters and Paſtors they account them the only Preachers of Ieſus Chriſt and of free grace, the moſt illuminated and eminent Saints and ſervants of Chriſt, and the moſt excellent Lights, all which their expreſſions move mee without feare of being counted a jeerer and ſcorner of piety and religion (which from my ſoule I reverence and honour in all in whom I truly ſee and diſcerne thoſe graces) to make uſe of the Apoſtles example, and to laugh at their grolleries, and imitate him in comparing the Presbyterians with the Independents and Sectaries, which I am confident I may doe without any juſt offence, and therefore with Saint Paul I ſay unto all the Sectaries and Independents, whether people or Miniſters, doe any of them looke on things after the outward appearance? if they truſt to themſelves that they are in Chriſt, let them alſo thinke this againe, that as they are in Chriſt, even ſo are the Presbyterians Chriſt's; are they beleevers? ſo are the Presbyterians; are they Iſraelites? the people that wrestle with God day and night by prayers and ſupplications, and by groanes of the ſpirit, and teares prevaile with God? ſo doe the Presbyterians; are they the ſeed of Abraham? the children of the faithfull, and doe they walke in Abrahams ſteps? ſo are the Presbyterians as well the children of the faithfull as they, and walke as carefully, conſcienciouſly, and unblamably in all manner of converſation before God and towards all men; and therefore in nothing inferiour to them, if the Sectaries and Independents be really and indeed ſuch as they pretend to be; are the Independent Predicants and Pastors, Ministers of Christ? I may truly ſay the Presbyterian Ministers are more, as having had the honour of the converſion of them all, the ſeale of true Ministers, if they were ever truly converted, and of many hundred thouſands beſides, and they are more orthodox Ministers; yea, ſuch as ſtood to their Miniſtry faithfully, and indured the heate and brunt of the day, when all the Miniſters of the Sectaries
for the moſt part either ran away, or hid their heads, or moſt baſely temporized, as the whole Kingdome knows. So that whatdoe the Independents and Sectaries hope to bee ſaved? The Presbyterians beleeve, that through the grace of our Lord Ieſus Chriſt, they alſo ſhall be ſaved, Act. 15. 15. God having put no difference betweene them and his choſen people the Iewes, purifying their hearts by faith, verſe 9. So that I ſay, whatſoever the Independents and Sectaries can vainly glory in, or boaſt, of the Presbyterians can truly in all humility, and with farre better reaBelial. I ſay and aſſert, that I can ſee no reaſon why they ſhould thus make impropriations of all the priviledges and immunities of the true Saints unto themſelves, and confine all the graces of God to their owne party, and rob all their brethren of all their Chriſtian excellencies, as they in the Army ſpoyle and rob all the Presbyterian ſouldiers of their due honour and prayſes in all thoſe glorious victories God had crowned that whole Army with, and aſcribing all the glory and honour of them all to themſelves, which they call the godly party.
I ſay, I canſee no good reaſon of all theſe their practices; for thus did not the Saints of old, thus did not the old Puritans of Engaſſume to themſelves to be the only people of God, preferring themſelves before their brethren upon all occaſions; they walked all of them in the way of righteouſneſſe that God had appointed them to walk in, which was, to give every one their due, and to love as brethren, Rom. 12, which was not to ſeparate from the Aſſemcounting themſelves more holy then they,
for the which they have neither precept nor allowable preſident in all Gods holy Word; and therefore I may truly conclude of them they are not in this their practice the old Puritans of ENGLAND overgrown, exceeding them in vertue or in the way of righteouſneſſe they went in, though they come to us in gray heads, and apthey are not in the way of righteouſneſſe, and in the paths of the Saints of old, and in the way of the old Puritans of ENGLAND and like them, but they may be truly compared, whatſoever they glory of themſelves, to the enemies of the true Saints, I mean the Seducers in all ages, and with the Jeſuites and all Popelins, whoſe actions and examples they better know how to imitate, then the actions and lives of the Saints of old, and the old Puritant of ENGLAND, for they tread rather in the ſteps of the Jeſuites, as the following particulars and pra
For firſt, as the Jeſuites and Papiſts ſeparate from all our Aſſemcounting themſelves the onely Catholicks, and all our Congregations Hereticall and all us Heretiques. Even ſo do the Sectathey ſeparate from our Churches as prophane ſocieties, eſteeming themſelves the onely Saints, and their new Congregations the only Churches in which Chriſt is ſet up as King upon his Throne. And as the Jeſuites and Papiſts magnifie themfor the onely ſeraphicall Doctors, and in all their writings boast of their eminent learning, and ſlight and contemn all the Proteſtant writers as nothing; ſo do the Independents and Sectaries highly magnifie themſelves, and eſteem of all the Preſbyterians as the off-ſcouring of the earth, making them, the ſillyeſt creatures of the world in compariſon of themſelves, as in all their Vindications and forthy Pamphle s dayly appeareth; yea, they write againſt them with more then an epiſcopall pride; So that in all theſe their dealings they are l
Again, as the Jeſuites and Prieſts amongſt the Papiſts make all the Proteſtant Miniſters with the Presbyterian government odious and hatefull to the people, even ſo do all the Independents and Sectaries incenſe the people againſt all our godly Miniſters and Preſbyters, and the Preſbyterian Government, falſly perſwading them, that
children killed, Exod. 1. ver. 16. 22. that he might weaken the people of God, ſo the Independents and Sectaries labour to deale with us, for if amongſt the Presbyterians any maſculine ſpirits come forth with Chriſtian manly courage to diſcover the evill of their wayes, having piety, wiſdome, lmales (that knowingly and conſcienciouſly appear of a conEgyptian policy they ſuppoſe in a ſhort time to weaken the Presbyterians, making them by their reproaches unfit for any imployment in Church and State, as if they were dead men, by which means they bring in their own party, and ſo think to increaſe and ſtrengthen themſelves; but thoſe their diabolicall practices with all their Agents God will in his due time fully diſcover and certainly deſtroy and down them all in the ſea of his indignation, they being all contrary unto his holy Word and royall Commands; and therefore although they come to us in their gray heads, yet they are not in the way of righteouſneſſe, nor in the way of the old Puritans of ENGLAND.
And tBurton cometh out againſt me with, viz, his Phocions hatchet, which I cannot but ſpeak ſomething of beI conclude this my Epiſtle to the Reader.
In the ſeventh Page of his book he hath theſe words.
You bring (ſaith he) the Scripture for you; Come on brother, let you and me try it by the dint of this Sword. And truly, I ſhall by the helpe of my God make no long work of it. You ſpend about
(ſaith he) if I ſhall aſſay, according to an old Proverb, with one ſtroke of Phocions hatchet, to cut in two the long thred of your Alcibiadian fluent and luxuriant Rhetorications. Thus he.
Here my brother Burton ſeems to deſire that he and I may try out the truth of what I have written by the dint of the ſword of the Scripture: and I ſay as David did in another ſenſe, 1 Sam. 21. 9.) There is none like that; but he immediately forſakes that weapon and betakes himſelfe to Phocions hatchet, and that is his Pole-ax. Truly I exceedingly pity him, who ſtrives to maintain a way that brings him into ſuch a ſtraight that he cannot cut in two the arguments brought againſt him without a hatchet: whereas the Sword of the holy Scripture is ſharp enough to cut in two with one ſtroke any erroneous arguments: For the Word of God is quick and powerfull, and ſharper then any two-edged ſword, piercing even to the dividing aſunder of ſoul and spirit, and of the joynts and marrow, and is a diſcoverer of the thoughts and intents of the heart, Heb. 4. 12. But he knowing very well, that with the ſword of the ſpirit (which is the Word of God Gal. 6. 17.) though it be a two-edged ſword, &c. that he could never cut in two with that weapon my arguments, the truth and ſtrength of them being drawn out of the Word of God upon which I have grounded all my aſſertions, which is a ſure unmoveable and impregnable founhe vapours with an unknown hatchet (a deſperate carnall weapon) and to pleaſe himſelf he aſſays to chop, hack and mangle my arguments, which he is never able to cut in two with all his ſtrength and ſtrokes. Surely none but a bad cauſe, and an unwarrantable way had need to make uſe of ſuch a weapon.
Now for the Presbyterians, as their way is warrantable being grounded on the holy Scripture, the good Word of God, the practice of the Apoſtles, and all the Churches conſtituted by them; ſo the weapons of their warfare are not carnall, but mighty through God, to the pulling down of ſtrong holds, 2 Cor. 10. 4. And for my part, I am reſolved never to uſe any other but that heaSectaries, and for the dividing and cutting in two all their erroneous opinions, and by the help of my God and through the power of his might and by his aſſiſting grace I ſhall never doubt, but by the dint of that ſword ever be able to try it out with my brother Burton and all thoſe of his fraternity, and to oppoſe any adverſaries of the truth, and to make no long work of it, and alwayes to be ſufficiently armed to maintain it and all the wayes of God which I have for
Now before I conclude, I cannot but ſpeak ſomething upon this occaſion concerning Phocion whom my brother Burton makes mention of, that I may informe the Reader a little of the truth of that ſtory, and to ſhew that he is miſtaken concerning that ProBurton the ſequell of the diſcourſe will declare. Now he repreſents this Phocion to the world as if he had bin ſuch another creatures as Hercules was, and that as he had his club by which he did many pretty feals, ſo he ſpeaks of Phocion as if he had had his hatchet likewiſe. But Eraſmus a man better skill'd in all Hiſtories and in the Annals of the times, then my brother Burton or any of his way, who are for the moſt part ſtrangers and enemies to all good litterature, out of Demoſthenes ſetting down the truth of that ſtory, deſcribes Photo have been ſome Sectary in Philoſophie, but yet ſuch a triviall and worthleſſe one, that Demoſthenes speaking of him, ſaith, That Phocions Arguments were ſo far from having any ſtrength or validity in them to perſwade any man to imbrace his doctrine and opinion, that by the weakneſſe of them and the contradicting of himſelfe and the fond handling of the controverſie, he affirmeth, that Phocion was his own executioner, and the only hatchet of his own Arguments, and who oppoſed, yea overthrew his own principles: Phocion (ſaith Demoſthenes) is his own hatchet to deſtroy and cut in ſunder his own Arguments. The words of Eraſmus relating that ſtory are theſe, In adagiis Eraſmi printed Hanoviae M. D. C. XVII. fol. 485. Demosthenes (ſaith he) Phocionem appellare ſolet ſuorum Argumentorum ſecurim. Thus Eraſmus expreſſeth him ſelf touching that buſineſſe. And this is the true ſtory concerning that matter in Demoſthenes, who makes Phocion the hatchet and destroyer of his own Arguments. Now my brother Burton ſpeaks of Phocion, as if indeed he had been armed with ſuch a weapon to
Burton, who is indeed like Phocion and is his own executioner and the very hatchet of his own arguments, that really divides the head and heart of all his own and of all the Independents doctrine; ſo that I may truthat he hath not onely ſorely and deſperately wounded his own cauſe, but abſolutely murthered and taken away the life of Independency; Yea, whiles with this hatchet he came out againſt me to cut in two the long thred (as he ſpeaks) of my Alcibiadian fluent and luxuriant Rhetorications, and to wound me ſoul and body, he hath wounded himſelfe and all his brethren under the fifth ribb; and that when he ſeemed in love to take them all by their great white basket-hilted beards to kiſſe them; & that which I now ſay of him, I am confident that all thoſe that ſhall vouchſafe to read the inſuing diſcourſe without prejudice, and ſee what I have an
It is uſuall with all the Independents to ſay of any PresbyteKnollys, I. S. and my brother Burton, that if eI am confident all they will ſay that ſhall deliberately read the following diſcourſe; for there they ſhall ſee how they not only upon all occaſions contradict themMidianites deſtroy one another with their own ſwords, and at that time when they thinke mortally to wound their adverſaries and utterly to vanquiſh them and to obtaine the victory.
All that I have more in this place to add, is this, That it conLet them ever make thoſe living Oracles Act. 7. their Counſellors, they will adviſe them for their preſent good and ſhew them the right way to their eternall & everlaſting Patrimony the kingdome of glory. Now that they may be all made more ſtudious and diligent in the ſcrutiny of thoſe heavenly records when as ſo many Sectaries and Independents lay falſe claim to their caeleſtial inheritance and pretend that the Presbyterians have no juſt title and claim to the way that leads thereto, ſhall ever be the prayer of him who from his ſoul wiſhes that all men may grow in grace, and in the knowledge of our Lord and Saviour Jeſus: to him be glory both now and for ever, 2 Pet. 3. 17.
A Godly conſcientious Chriſtian not long ſince being in company with one of the chiefeſt of your ſociety, and bewailing unto him the ſad condition of the times, in regard of the many dangerous opinions and blaſphemous hereſies that have within theſe few yeares ſprung up ſince your New Lights appeared on our Horito the deſtroying of the ſoules of many, yea, tending to the ruine of Church and State, and to the bringing downe of the judgehe demanded of him, what he thought now was the fitteſt courſe to be ta(viz. the preaching of the everlasting Goſpel by his faithfull and orthodox Ministers) for the ſaving of their ſoules, and for the right information of their judgeſweating them with Arguments.
Whereupon, I being very deſirous of all mens ſaving healths, but eſpecially of yours, in regard of the particular acquaintance
that not any one of you, did ever ſhew me the leaſt courteſie under that notion you now ſhew your love to any; for whiles yee were my familiars yee went on in that way I now walke in; and if yee then ſhewed me any humanity, yee ought not now to upbraid me with it; for I am not changed but yee) I ſay in conſideration of theſe things, and in regard likewiſe, I find by many ſymptomes the minds of many of you are exceedingly exulcerated and affected with that malady in morality yee make ſo loathſome in others, yee being ſurcharged with ſuperfluity of choler and malice, and not able to containe your ſelves, but breake forth into diſtemper of words, and poure it out in unſavoury language, ſo that yee may well be left to a miſerere mei: (I pray excuſe me that I uſe your owne dialect) in all theſe regards I ſay, but chiefly for your ſoules good, and that all the world may ſee how gratefull a man I am to you for any former courteſies under whatſoever nogratis, only you muſt pay my Apothecary for the Phiſick, who ſhall uſe you very reaſonably. Now I have made good proviſion of it, beWeſtminster-Hall ſpeaking to a Reverend Presbyterian Miniſter in a vapouring manner, ſaid, that the Independents were exceedingly beholding to me and Reverend Mr. Edwards, affirming, that we bred more Indpendents then any two of the Kingdom beſides; and this I beleeve to be true, not only becauſe I know the honeſty of the man, but becauſe I find it printed by one of your brethren, that Biſhop Wren was not more miſchievous to the Prelacy, then Master Edwards hath beene to the Presbytery, and becauſe Maſter Weld a
wondring who hired me to make ſo many Independents, (whoſe worthy EWeſtminſter-Hall.
The ſame Miniſter alſo related unto me moreover that they ſaid that they underſtood that I was preparing ſome phyſicke for them, which they doubted not but would be very operative for the breeding and increaſing of Independents, and for the ſtrengthning of more, and therefore they ſaid they were reſolved as ſoone as ever it was made ready for uſe, they would beſtow an hundred pounds upon that and Maſter Edward's Bookes, for to ſend through the countrey for the breeding of Independents, and contented not themſelves barely to ſpeake the words, but bound themſelves by a ſolemne proteſtation, that they would doe it; and therefore that ISagamours in the company at that time, a man that cannot deny what was promiſed. Now if you be honeſt men indeed, and men of your word, I expect performance according to your promiſe; I will ſee you ſhall have reaſonable penny worths only I muſt tell you, that I will take order, that the phyſicke be faithfully diſtributed, and ſent through the Kingdome into all parts according to your engagement for the breeding of Independents, that it be not embezeled; I will undertake that it ſhall carefully be ſent to whatſoever places you ſhall appoint; therefore if yee be Saints indeed as yee pretend, ſtand to your word; for I have good witthat it is nauſeous, and that in my rules and directions I am full of tautologies and extravagancies, and that it is poore ſtuffe procuring rather vomiting then ſweating, and that their tender stomacks and conſcences cannot digest ſuch phyſicke, complayning moreover that it is very deare; I would not have you now pretend any of theſe things, I ſay it is not for your honour, ſeeing you have paſſed your promiſe to buy it, and to
But as for the tautologies and often repetitions you ſo blame in my method, and ſo much ſpeake of, you of all men ought to excuſe them, you your ſelves ſo often uſing them, having little elſe in all your writings but tautologies, and vaine repetitions; eſpethey making the ſame cavils that the others had done, they put mee upon ſeverall anſwers. But were it ſo that they had none of them ſeene what each other had writ, yet they treading in the ſame ſteps, and anſwering after their manner to the ſeverall ArguI was ſeverally to reply to all their cavils, that are materially made to the ſeverall Arguments, which I have faithfully done; and for my partthat I value not what you or any Adverſaries can ſay concerning my tautologies, if handling the ſame thing often be thought a tautologie with you; for this is my reſolution, that whereſoever, and as often as I find an adverſary hath a tongue to ſpeake againſt the truth, or a pen to write againſt it, were it an hundred times in the ſame place, or in the ſame page, I will (God aſſiſting me) anſwer them upon the place I find them, and that inſtant, I will never refer the Reader to what I have ſaid before in any other place concerning that point; for I for my part think it a kind of lazineſſe to ſpare any paines in ſo weighty buſineſſes and things of ſo high concernment as theſe are; yea, I think there is but little zeale in that man that ſhall hear the truth, either often blaſphemed or ſpake againſt, that will not as often ſtand up in defence of it, and contend for it (according to command, Iud. 3.) to his uttermoſt athat I am a carefull man to uphold the truth, and to reſiſt gain-ſayers; beſides, any man may ſooner reade a reply many times, then turne to an other place, where it was formerly ſpake of, and anſwered to; withall, there will in a ſeverall anſwer to the ſame ob
Beſides, this hath ever beene Gods owne method, which they that are taught of him, Iohn 6. ought to imitate, often to repeate one and the ſame Law; as what he taught his people in Exodus, he often reiterates in the ſame Booke, and not in that only, but in Leviticus and Numbers, and repeats the whole Law againe in Deuteronomy, and that often, to the end they might remember it, & the ſame may be ſaidof al the holy Prophets through the whole Bible, who often reiterate & repeat the ſame things that the people may not pretend ignorance; and this I ſay is Gods own method, and therfore worthy of our imitation; yea and Chriſt himſelf uſed this method in his preaching, and dictating unto his Apoſtles by his Holy Spirit, who writ foure Evangels of what he hath both done and ſuffered for us, often repeating the ſame thing; yea, all the holy Apoſtles and pen men of holy Writ uſed the ſame method, as is to be ſeen through the Acts, & all their holy Epiſtles, repeating the ſame things according to their ſeveral occaſions, as when either the ſame errors ſprang up in other places, or began to increaſe where they were ſo wen, and ſtarted up; yea, Paul profeſſeth of himſelfe, Phil. 3. verſe 1. that to him it is not grievous, but for them ſafe, to write the ſame things. The ſame method did Saint Peter uſe, as yee may ſee in his ſecond Epiſtle; and therefore it is no error in me often to repeate the ſame things, and to inculcate and reinforce the ſame Arguments, eſpecially if it be occaſioned by your ſelves, that by this meanes the truth for which I contend may be the more confirmed, and errors may be the more confuthat although I am conſtrained through your vaine tautologies often to handle the ſame truths; yet it is with ſuch variety, and in ſo diverſe a way, manner and ſtile, as it will not bee grievous or tedious to all thoſe that ſhall reade it with honeſt hearts, where they will well perceive that what I have anſwered more briefly in one place I have more fully handled in an other; that (if it be poſſible) I might give full ſatisfaction to all docible and ingenu
Now if in this diſpute there be any expreſſions that may diſBurtons Vindication, or upon any of his Pamphlets, or indeed upon any of your own ſcriblers in maintenance of your owne vaine errors and novelties, or upon Iohn Goodwyn, your famous Cretenſis, or the laſt Vindication that came out againſt Reverend Maſter Edwards, you ſhall find them as full of unſavoury expreſſions, as ever people writ abeginning and continuing their Pamphlets with pride, and ending them with curſing, as in that late Vindication appeareth, where the Author page the firſt, ſaith, I thought it might not be amiſſe (ſpeaking of learned Maſter Edwards) to ſpend an houre or two upon this vaine man. Here wee find the height of pride, inſolency and diſdaine, and in the 30. page he hath theſe words concerning the ſame man. The Lord rebuke turbulent and violent ſpirits; here he ends with curſing cauſe
But before I conclude my Epiſtle, I ſhall deſire you all to conKnollys his Anſwer, the other out of I. S. his Flagellum, the third out of my Brother Burtons Vindiciae; that you may take notice of the vanity and futility of theſe men, and how much they have wronged your cauſe before you reade the inſuing Diſcourſe. Maſter Knollys thus ſpeaks, upon the Frontiſpice of his Booke: A moderate Anſwer unto Doctor BaſtBooke, wherein the manner how ſome Churches in this Citie were gathered, and upon what termes their Members were admitted, that ſo both the Doctor and the Reader may judge, how neere ſome `Beleevers who walke together in the Fellow-ſhip of the Goſpel, doe come in their practiſe to theſe Apoſtolicall rules, which are propounded by the Doctor, as Gods method in gathering Churches, and admitting Members. Theſe are Maſter Knollys his own words, and in the nineteenth and twentieth page he more fully there tethat in his judgement I have writ nothing but what is agreeable to Gods Word. I appeale now therefore unto you all, whether this man deſerves not condigne puniſhment, that will goe about, undertake and endeavour to confute that Booke which he in his judgement alloweth of, and according to which he pretendeth he practiſeth, andall this for the deluding and miſleading of unſtable ſoules, to the trouKnollys is not only an unworthy trifler, but that hee goeth contrary unto his owne Principles, and ought deſervedly to be ſeverely puniſhed for his thus wickedly miſpending his pretious time and abuſing the ſimple people: For if I have writ nothing concerning the gathering of Churches, but what he in his conſcience beleeveth and practiſeth; then how unexcuſable is that in this man that will ſpeake againſt what his owne ſoule dictates unto him to be according to GODS holy Word? By all which it is manifeſt, that he is not onely a vain jangler, but hath loſt the day, and wronged that your cauſe, the defence of which, notwithſtanding, he entred into the field to vindicate and maintain againſt all the Presbyterians. And that which I have ſaid of him, may deſervedly be ſpake of I. S. and my brother Burton. For I. S. in the 13. Page of his Flagelli, hath theſe words, If it were granted (ſaith he) that many Churches did aggregate and unite in the beginning, yet would not this example be bindingly preſidential, &c. and ſeems there to prove it by arguments; and my brother Burton in the 9. and 10. pages of his Pamphlet aſſenteth unto I. S. his doctrine, as you may ſee at large if you look into it, in which you ſhall find alſo, that he acknowledgeth there were many congregations of beleevers in the Church of Ieruſalem, and at that time, when according to his own reckoning, there were but three thouſand beleevers in that Church.
His words are theſe, ſaying, that though they wanted a conveSo that by the learning of all theſe your great Champions you will in the ſequell of this diſcourſe evidently perceive, that they have utterly overthrown your doctrine of Independency and of the Congregational way, and that whiles they all came out to maintain it: For Mr Knollys, as I ſaid even now, he fights againſt the light of his own underſtanding, and oppoſeth that truth which he in his judgement alloweth of. And for I. S. and my brother Burthey have ignorantly murthered your cauſe: For all the contention hitherto, both in the Synod, between the reverend Preſbyters there and the Homothumadon diſſenting brethren, and between all the Independents and Presbyterians through the Kingdome, hath been concerning the Church of Jeruſalem and the numEngland hold were never at firſt and laſt more then could all meet in one place or Congregation to partake in all acts of worſhip; and they aſſert moreover that that Church ought to be a patern for all Churches to the end of the world in reſpect of its government; and do peremptorily affirme, that the example of that Church is bindingly preſidentiall to all ſucceeding ages for imiwhich is the opinion not only of the Homothumadon diſſenting brethren but of all the Sectaries that I know, yea the orthodox Presbyterians do all beleeve, that the Church of Ieruſa
Now I. S. ſaith, that the example of the Church of Ieruſalem is not bindingly preſidential, wickedly comparing it to the confuſed chaos that indigeſted moles in the firſt creatioIeruſalem an imperfect patern. So that by his doctrine, it is left arbitrary for any Church or State to ſet up what kind of Church go
My brother Burton alſo hath given a fatall blow to that cauſe he came out ſo deſperately to maintain: For all the Independents through the world, that ever I heard of, with all the Homothumadon brethren in the Aſſembly, by all their arguments have hithat there were no more beleevers in the Church of Ieruſalem then could all meet in one place or Congregation to communicate in all ordinances, acknowledging, that if it could be proved there were more Aſſemblies and Congregations of beleevers in that Church, that then they would yeeld the cauſe; and they spake according to reaſon. For if there were many Congregations of beleevers in Ieruſalem, and all thoſe made up but one Church, and were all under one Presbytery, as they muſt of neceſſity be if they made all but one entire Church, then the doctrine of the Congregationall way falleth to the ground or vaniſheth: for if there were many and ſeverall Congregations there that had not an abſolute authority and juriſdiction Independent within themſelvs reſpectively, but were ſubordinate and ſubject to another authority
Now when my brother Burton hath not onely granted there were many Congregations of beleevers in that Church, but by ar
That which I have now to ſay in the firſt place to all your leaders and guides, is, earneſtly to intreat them as they look for true comwithhold the truth from the people in unrighteouſneſſe, which hitherto they have done; but that they would unfainedly bewaile the errors of their wayes; and repent of their ſeducing and miſleading of the poor people; let it be enough that they have ſo highly provoked God and cauſed the enemies to blaſpheme our Chriſtian Religion.
And in the ſecond place I deſire all you that have hitherto been miſled and carryed about with every wind of their new doctrine, that now you would more ſeriouſly prove and examine all things (according to the Apoſtles rule, 1 Theſſ. 5. 12.) and hold faſt that which is good. Lay not out your time and moneys for that which will profit you nothing, but whiles it is called to day, ſet your ſelves ſeriouſly upon the work of examining all thoſe new doctrines that have been taught you: ſet before your eyes the example of the noble Bereans, ſearch the Scriptures whether things be as they have taught you, and if you pleaſe diligently to read what I have writ out of a zeal of the glory of God, and out of love to your ſelves, and a true deſire of your eternall felicity, If any of you that have erred from the truth ſhall be converted by it, let him know, that he that converteth the ſinner from the error of his way, ſhall ſave a ſoul from death, and ſhall hide a multitude of ſins, James 5. 19. 20.
SOLOMON the Wiſeſt of men and one beProv. 23. ver. 23. Buy the truth and ſell it not, alſo wiſdome, inſtruction and underſtanding. He counſells them all to priſe truth with wiſdome, inſtruction and underſtanding above all things, as the onely means of making men happy, not in this life alone, but eterSolomon that wiſe man aſſerteth Prov. 3. ver. 13, 14, 15, 16, 17, 18. ſaying, Happy is the man that findeth wiſdome, and the man that getteth underſtanding. For the merchandiſe of it is better then the merchandiſe of ſilver, and the gain thereof then fine gold. Shee is more precious then rubies: and all the things thou canſt deſire are not to be compared unto her. Length of dayes is in her right hand, and in her left hand riches and honour. Her wayes are wayes of pleaſantneſſe: and all her pathes are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. If all the Orators of the World had been gathe excellency of wiſdome and underſtanding, nor with more glorious encomiums and ellogies have decipher'd the amability of them for the making of them ſpecious and lovely, and for the inviting of all men to the ready and willing imbracing of them: for if either life, profit, pleaſure, honour, or any delectable content, or any thing indeed deſirable in the world can invite any creature to be inamored with any object of love, all that can be ſaid in way of the praiſe thereof is contained in this dewiſdome and underſtanding delivered by Solomon.
truth hath the preeminency before them all, the firſt place for dignity being given & aſſigned unto her, and by a ſpeciall comSolomon, all men are injoyned to buy the truth, and that upon any termes, and not to bartell it away, or ſell it, or to part with it, though it might be with never ſo much worldly emolument unto them. Buy the truth, ſaith God, & ſell it not, keep it for ever: For by the truth thou ſhalt perfectly attain unto liberty, which is the life of life, yea which is better then life, liberty being that the whole world con
Now the truth will make every man free, ſo ſaith Chriſt, John 8. ver. 32. The truth ſhall make you free from all error, and from the fear of Hell and Death, and from the very terror of both: And leſt any man ſhould ſeriouſly doubt what truth is, as Pilate ſcornfully did, Chriſt himſelfe hath taught us John 17. v. 17. ſaying, Thy Word is Truth, and that Truth that ſanctifieth his people: For every thing is ſanctified by the the Word and Prayer, 1 Tim. 4. v. 5. This precious good Word of God, and the faith once deliveJude 3. contained in it, is that that all men are exhorted earneſtly to contend for: And therefore more eſpecially in theſe our times every one ought vigorouſly to ſtand up and contend for it, yea upon any termes or at any rate to buy it, when it is become ſuch a rarity as it is ſcarſe to be met with, being almoſt loſt in the thickets, meanders, and labyrinths of ſo many errors; ſo that the faith once delivered unto the Saints is very rarely to be found amongſt the ſons of men through the involutions and intanglements of writhing and reſtleſſe ſpirits, whoſe whole work and deſigne it is (as by their dayly practices it doth appear) either wholy to eclipſe or darken it, or totally to take it away, that by this meanes Truth and Light being once removed, the deceivers and impostors may the better put off their corrupt and putrid wares and commodities, and the poor deluded people may the more facilly and readily be deluded, cheated, and conſened, and thoſe that are wayfaring men for the want of its direction may wander in the by-paths of darkAnd the verity is, too too many, by their needleſſe, vain, and unneceſſary janglings about the truth and the way have loſt them both and are now turned Seekers to the diſhonour of God and their eternall ſhame and miſery too, if they ſpeedily repent not. For God in the 30. of Deut. ver. 11.
ſaith there: This commandement which I command thee this day, is not hidden from thee, neither is it far of; it is not in heaven that thou ſhouldeſt ſay who ſhall go up for us to heaven, and bring it un(ſaith the Lord) I have ſet before thee this day life and good, and death and evill.
Now if in the dayes of Moſes the truth was ſo near unto them that the Lord ſays there unto his people, that he had ſet it before their eyes, yea that it was in their hearts; ſo that they had then no need to run from land to ſea, and from ſea to land to finde it: how much more obvious is it now, may every rationall man conclude when it is ſo gloriouſly ſet forth, and that through the whole Scripthat they are expectants and ſeekers: and many have often ſaid unto me when I have been in familiar diſcourſe with them, That as yet the truth was not made out unto them concerning the Preſbyterian way, and therefore they could neither communicate with our Aſſemblies nor yet joyn with thoſe of the new gathered churches. Now that all thoſe who have wandred and ſtrayed from the old way, and thoſe that are at a loſſe and ſeek it, may find it and the truth, which they have a comto buy and purchaſe, and that they may all clearand find the truth and with it peace and comfort to their own ſouls in life and death.
I will firſt therefore diſſipate and ſcatter thoſe miſts that have been caſt before their eyes, by which the truth hath been clouded,
and then I doubt not (howſoever it be thought a difficult work, yea an unpoſſible thing) but to make the truth evidently appear unto them, and bring them into the right way from which ſome have wandred and ſtrayed and others yet doubt of; And I hope ſo to clear up the light of the truth, that the way of it ſhall not onWhat hath been the principall cauſe of putting ſo many out of the way, and keeping and deterring others from it, and withall I will ſet down the ground and riſe of the Independent tenent, & ſhew upon what as a foundation they lay the whole Fabrick of this their new Babell; which I hope to make evident to be nothing but a meer chimera and phanſie in their own brain, and that there is not the leaſt warrant for it in the whole book of God. And all that I now ſay, I am confident whom the god of this world hath not blinded their eyes that they ſhould not ſee the clear ſunſhine of the Gospell of Truth.
Thoſe that call themſelves by the name of Independents and have ſeparated themſelves from our Congregations and Aſſemblies, counting us ſuch Saints as Job would not ſet with the doggs of his flocke, calling us the ſons of Belial, proclaming us to be the enemies the Lord Ieſus Chriſt and his Kingdome (for this is their language concerning us all) thoſe I ſay pretend that they have both the Word of God and the example of the Primitive Churches, eſpecially that of Jeruſalem for the maintenance of their Independency and for theſe their unbrotherly proceedings, whoſe opinion and do
That the Church of Ieruſalem that Mother Church conſiſted of of no more beleevers at any time then did ordinarily meet altogether in one place and Congregation to partake in all acts of worſhip; and they teach withall, that this Church conſiſting of no more, had an abſolute ſoveraignty within it ſelfe Independent without reference to any other Church, and from the which there might be no appeal for the redreſſe of any conceived wrong; and they moreover affirm that
This is the opinion of all the Independents, ſaving my Brother Burton, who in this differeth from all his brethren, beleeving, yea acknowledging that there were many Aſſemblies of BeleeIeruſalem, by which he hath overthrowne their opinion, whiles notwithſtanding hee labours with all his might to maintaine it, as will appeare in its due place; whereas all the other Independents, (as I ſaid before) confidently aſſert, that there were no more Beleevers in that Church, at firſt and laſt, then could all meet in one Congregation to communicate in all the Ordinances.
Now the Presbyterians on the other ſide, and that upon very good grounds, as will in the ſequell of this diſcourſe appeare, hold and beleeve that there were many Congregations and AſſemAnd this I thought fit to ſpeak concerning the firſt queſtion or controverſie betweene the Presbyterians and the Independents.
The ſecond is concerning the gathering of Churches and admit
Firſt that they that are to be admitted, and before they can be reIn New-England they make ſome walke ſeven yeeres before they can be received, and this is their firſt condition.
Secondly, before their admiſſion, they muſt make every one of them a particular and publicke confeſſion of their faith.
Thirdly, they must bring in the evidences of their converſion, declaring the time when, the place where, and the occaſion how they were converted.
Fourthly, they must all and every one of them enter into a par
Fifthly, they must come in and be admitted by the conſent of the whole Church, Nemine contradicente; ſo that the refuſing of any of theſe hinders their admiſſion, and the gathering of Churches after ſo faſhion (as the French men uſe to ſpeake when they learn Engliſh) is the onely way as they all affirme of ſetting up Chriſt as King upon his Throne, and this is the opinion and doctrine of all the Independents concerning the gathering of Churches, preJeruſalem for this their paterne and plat-forme, which is nothing elſe but to abuſe the Scripture, as will afterwards appeare.
The Presbyterians on the contrary ſide hold and beleeve, that for the gathering of Churches, and for the making of any Members of any Church, and for the admitting of them into Church Followſhip and Communion, no other conditions are to be propounded to them by the Miniſters for their reception into the ſociety of the Church, or to be required at any peoples hands, but thoſe that Chriſt the King of his Church (whoſe voyce is only in Church matters to be liſtned unto and heard) hath propounded, viz. Repentance, Faith and Baptiſme. And this is the beliefe and opinion of the Presbyteri
Now before I ſet downe the ground, and ſeeming warrant they pretend for this their fond opinion of Independency, by which they have brought trouble and confuſion upon this whole Church and Kingdome; I thinke it fit I ſay before the handling of the whole buſines to ſay ſomething concerning the ſorts of IndepenHomothumadons; the other Burtonians. Now the Homothumadon Independents, that at this day ſwarme through the whole KingIeruſalem, and in all other the primiBurtonian Independents, of which my Brother Burton is the Corypheus, and Anteſignanus, and from whom they have received their doctrine, they hold and beleeve that there were many Congregations and Aſſemblies of beleevers in the Church of Ieruſalem, but deny that thoſe ſeverall Congregations were Churches properly ſo called.
This I ſay is the opinion of my Brother Burton, and his diſciples.
So that my firſt Brigade of Arguments and Forces that I have drawn out of Saint Iohn the Baptiſts, Chriſts and his bleſſed ApoIeruſalem after Chriſts aſcenſion, and have brought into the field to diſpute this controverſie and queſtion they militate againſt the whole Army of the Homothumadon Sectaries, that under the command of Hanſerdo Knollys and I. S. their Generalls indeavored to mainviz. That there were no more Beleevers in the Church of Ieruſalem at firſt and laſt, then could and did ordinarily all meet together in one place or Congregation to partake in all acts of worſhip.
The other companies that I have taken out of the Apoſtles quarBurtonian Independents, in the head of which Army he himſelfe comes out into the field as their Generall maintaining, that thoſe ſeverall Aſſemblies in the Church of Ieruſalem were not Churches properly ſo called: And he Goliah-like appears armed with his ſword and Phocions hatchet which is his pol-ax, bidding defiance to the whole hoſt of Presbyterians, preſuming to make good this ground againſt them all: viz. That thoſe ſeverall Aſſemblies of Beleevers in the Church at Ieruſalem were not Churches properly ſo called, challenging me by name, ſaying Page 7.
Come on Brother, let you and I try it out by the dint of this ſwo
adding moreover theſe words, and truly I ſhall by the helpe of my Godmake no long worke of it. I ſhall (ſaith he) aſſay with one ſtroke of Phocions Hatchet, to cut in two, the long thread of your Alcibiadian fluent and luxuriant Rhetorications. Thus valiant old Harry tryumphs before the victory, and even conjures it out. And in this diſpute betweene my Forces and all the IndepenBurton and my ſelfe, but the fall of that their Champion with their totall rout, and ſee their whole Army to fly and leave the field, and that moſt coHomothumadons, Hanſerdo Knollys, and I. S. and Henry Burton in the name of all thoſe of his party, beſides ſome whibling reſerves.
Now as I have ſhewed you the controverſie betweene the two parties, and the cauſe of this diſpute, and ſet downe the occaad aram veritatis, briefly lay downe the title by which they all pretend a right to Independency, and ſhew the ground and foundation of the congregationall way, for the which they doe all of them now as pro aris & focis dimicare againſt their Chriſtian Brethren, whom they ordinary ſtile Presbytyrants. But by the way I muſt ſay thus much, that before there was any breaking out to open Hoſticon and pro in a lein for
before Judges of the ſpiriſoli aut nulli, would admit of no faire acSchiſmaticke ſifted, ſet forth by Mr. John Vicar
and let fly their arrowes and quils at us, and with the poyſon and venome of them wounded and ſlew not a few, invabut the ſword of the ſpirit, which is the word of God. But before I come to the main battel, I ſhall here ſet down the ground and warrant, by which they challenge a title and right to Independency, and withall I will ſet downe the manner of their pleading before they came to Hoſtility, with the names of ſome of their chiefe Advocates and Patrons, who lived ſometimes in the Low-countries amongſt the Countrey Courtiers there, where they became excellent Proficients in their art, and where they learned this Leſſon perfectly well, viz. how to ſpread their bread with the Independents butter, which is the chiefeſt part of their skill and learning, which made their tongues in all their pleadings run very glib; and theſe being all very well feed, pleaJeruſalem, and by which they lathere were no more Beleevers in that Church then could all meet in any one place or congregation, to partake in all the Ordinances, and that this Church conſiſting of no more then one Congregation was independent, promiſing, and that faithfully with
Wherupon firſt Thomas Goodwin a ſturdy Advocate produces for
witneſſe the firſt v. of the 2. chapter of the Acts in theſe words, when the day of Pentecoſt was fully come, they were al (ſaith he)
Ergo, ſaith heJeruſalem conſiſted of no more Beleevers then could all meet in one place. Thus did hee plead and evidence.
Now before I come to tell how the other Advocates argued their cauſe, I will ſet downe the Greeke words in Roman chaHomothumadon epi tò autò. And now I will relate how Philip Nye a very buſie Advocate pleaded the cauſe of Independency, and what his teſtimony was, who being deſired by the Prolocuthey were all with one accord
there were no more Beleevers in the Church of Jethen could all meet in one place. Then after him comes in Ieremy Burroughs, a ſtout Advocate, who being demanded to bring in his witneſſes for the making of Affidavit to what they had pleaand they were all
there were no more Beleevers in the Church of Jeruſalem then could all meet in one place. Then comes in Sydrack Sympſon, a brave burly and well ſpread Advocate, who being by the Propleno ore & pingui ore
voce, that they were altogether there were no more Beleevers in Jeruſalem then could all meet in one place and congregation. I will not mention the other AdvoHomothumadon, and had nothing elſe to the purpoſe. And thus did theſe brave Pleaders all and every one of them argue their cauſe, giving in their reaſon alſo into the Court for the corroborating of their witneſſe, ſaying, that the Holy Ghoſt had from firſt to laſt as on purpoſe ſhewed this, as if his ſcope had beene before, to prevent and preclude all reaſonings to the contrary. Thus they: This place of Scripture with this their reaſon to ſpeake the truth, is all the ground, and warHomothumadon epi to auto, that very Sagomour Will that has no more Greeke in him then a Horſe, upon every occaſion comes out with his Homothumadon epi to auto, and all of them in this great and weighty buſines which concernes not onely the peace of the Land, but is of everlaſting concernment to us all, they continually triffle and abuſe the holy Scripture, dealing with us as Cats uſually doe one with an other, who when they have ſpent all their ſtrength with fighthomothumadon epi to auto and thus ſpit a little Greeke in our faces which the de
Now in regard the whole ſtrength of their cauſe, yeHomothumadon impoſters; and ſo much the more willing I am to make ſome ſtay in explayning the mind and true ſenſe of the ſame, becauſe they are as it were the Key and inlet for the opening, and the better making way for the un
But firſt I ſhall give you in the anſwer of thoſe reverend Iudges ſitting in the Court, I meane the reverend Aſſembly, where this cauſe was fully heard and debated, where the Homothumadons had liberty fully to ſpeak for themſelvs, & to bring in whatſoever made for their cauſe, howſoever they have falſely given out to the contrary
Now for anſwer to their reaſon above mentioned, the Reverend Aſſembly replyed, that they inclined to beleeve that the Holy Ghoſt intended rather to ſhew the early accompliſhment of the proIer. 32. 39. of giving one heart, and one way by his ſo frequent mentioning Homothumadon & epi to auto as adjuncts of the firſt Chriviz. that the beleevers in Ieruſalem were no more then could meet in one place: and there is moſt excellent reaſon for this reply & anſwer of the reverend & learned Aſſembly to their wicked cavil, for ſo I may truly cal it, for it is nothing elſe but to abuſe the Holy Scripture, and for no other end but to deceive the people, that they may the better make merchandiſe of them, which is one of the horridſt impieties in the world, which all the homothumadon Miniſters and Predicants, and Itinerary Preacers are moſt deeply guilty of, who make a prey of the people where ever they come, and moſt abominably cheate them, espe
Now if we do duly examine the words of the Text and conſiAſſembly was grounded upon moſt excellent and ſolid reaſon, which all the ſlight of all the Homothumadons and their cunning craftineſſe
whereby they lie in wait to deceive ſimple ſouls, will be made more oriently appear in all its colours.
Firſt therefore I will ſet down the Text it ſelfe in its originall language, and then give the true interpretation of it in our tongue, Acts the ſecond v. 1. When the day of Pentecost was fully come, they were all with one accord upon that, viz. occaſion or deſigne: For this is as much as the words there can no ſenſe be made of them, nor no man mortall can tell the meaning of them, no more then any man can divine or judge what one that commeth abruptly inupon this or upon that. Now all the conteſtation is about theſe words accord. Now the Independents by in one place, which epì tò autò never ſignified in the world: for if we will ſtand upon the words, they have a far other meaning then the Homothumadon brethren give of them, as will by and by appear: for as for the word time, and of this I could produce many examples; as if one ſpeakſuch a thing happened in my time, or in my dayes, he would expreſſe it by epì and ſay tempore meo, or mea aetate, it was done in my time: So that time in that text then for place, in regard there was no mention made of place before, but of time; for it is in terminis ſaid, When the day of Pentecoſt was fully come, they were all together with one accord
viz. at that inſtant of time or upon that very day; this interpretation I ſay doth farre better come up to the ſenſe and meaning of that text then the oin one place: for both I ſaid before) having reference to ſometime before, they are to be interpreted rather of time then place: but that is not the true meanPſalm ver. 2. which Saint Luke folaſtiterunt reges terrae & principes convenerunt in unum adverſus dominum & adverſum Chriſtum ejus. In our bibles the words are thus tranſlated: The Kings of the earth ſet themſelves and the Rulers take counſell together againſt the Lord and againſt his anoynted. So that Pſalm is taken for a conſpiracy and an evill deſign of the Kings and Rulers; but in the ſecond chapter of the Acts ver. 1. it is taPentecoſt was fully come ſaith the Scripture, they were with one acviz. upon this occaſion they were met together with this deſign, purpoſe and reſolution to conſecrate the day to Gods ſervice and to celebrate the feaſt to his name; and this is the true and genuine meaning of the place: viz. that the diſciples were all met together upon the day of Pentecoſt upon this deſigne with full purpoſe and with an unanimous conſent and reſolution to keep that day and celebrate the feaſt unto the glory of God: and this was a good deſign and purpoſe in them which is ſignified by the words in one place, very reaſon and common underſtanding will make it out and clear to every man if we will compare Scripture with Scripture, and in the firſt place duly conſider the words in the 2 Pſa. where it is ſaid, that the Kings of the earth ſet themſelvs, and the Rulers took counſel together
For whereas God the father had appointed Chriſt to be King over the Nations to govern them by the Scepter of his Spirit and by the Rod of his Word, they all conſpired with one accord to rein one place. The ſame expreſſion we find Acts 4. ver. 26, 27. where it is ſaid, That Herod, Pontius Pilate, with the Gentiles and people of Iſrael were gathered together
Pſalme, the which words there likewiſe cannot with any reaſon be underſtood, That Herod and Pontius Pilate with all the Gentiles and the people of Iſrael did all meet in any one place: for all underſtanding forbids men ſo to argue or conceive or believe; for they well know that there was no place could have contained them all together, no not the thouſand part of them: beſides they were all in their ſeveral Countryes and aboads, and it is well known that before this time Herod and Pilate were not ſo loving one to another as to come toepi tò autò that is, they all wel accorded and aſſented together to put the Lord of life to death and to caſt of his governin unum, though they did it in ſeepi tò autò there; as when any men do carry on a good deſigne, though they be in diepi tò autò, and are but one Parliament, though they meet in two ſeverall rooms, and more; and ſo a thouſand Congregations and AſſemHomothumadòn epi tò autò every Lords day, though they be in never ſo many diſtinct places, in regard of their common deſign to ſerve God on that day: So that all reaſon to any intelligible man from that I have ſaid will clearly evince, that by epi tò autò is meant nothing elſe, but that the Apoſtles were met together with one accord upon the occaſion of the feaſt of Pentecost with this deliberate deſign, and for this very end and purpoſe to celebrate that feaſt unto the Lord which was the work of that day; the Iews alſo through all Indaea and from the regions round about being come up to Ieruſalem to that f
of all the which I affirme it may be as really and truly ſaid that they all met Homothumadòn epi tò autò, as of the hundred and twenty Names: And yet no rationall man would from thence conclude that all the people did or could meet in one place: No more can any underſtanding creature or well grounded ſolid Chriſtian gather, that becauſe it is ſaid the hundred and twenty names were all Howith one accord epi tò autò, that therefore there ſhould be no more beleevers in Ieruſalem then did or could all meet in any one place or congregation to partake in all Ordinances. as the Independents all gather from the words. I aſſert that ſuch a kind of arguing in any man would argue that he had little brains in
I ſhall be ever able by Gods aſſiſtance to maintain againſt all the Sectaries and Homothumadòn Indepenepi tò autò is to be underſtood either ſome deſigne, whether it be taken in a good ſenſe or a bad, which the holy Scripture apparently holds out unto us; or if otherwiſe, that epi tò autò in the verſe of the ſecond chapter of the Acts is rather to be underſtood of the time of their meeting, then of the place: All this I ſay I undertake by Gods gracious aſſiſtance to make good againſt all the Independents and Sectaries, and to prove withall that they do all of them moſt wickedly for the deluding of the people, to gather and conclude from epi to auto that there were no more beleevers then or at any time after, in the Church of Ieruſalem, then could all meet in any one place or Congregation: for indeed to make ſuch a concluſion as this from epi tò autò is not onely to fight againſt all the light of ſound reaſon, but to give the holy Ghoſt the lye and to reſiſt the ſpirit of God, and to withhold the truth from the people in unrighteouſneſſe: All which I ſhall by and by God willing briefly make appear.
But before I come to that, ſhould I for diſputation ſake grant unto the brethren that by epi tò autò in that text were meant in one place, as they would have it; becauſe we cannot conceive if there be a meeting or convening of the perſons of any people together, but it muſt be in a place or at a place as we uſually ſpeak: would it therefore follow that becauſe any one place or room will hold a hundred and twenty names, for they ſay there were then no more in that company, to partake in all acts of worſhip, that it will hold hundreds of thouſands, or that all the beleevers in Ieruſalem did then meet there, or that there were no more beleevers then in that Church then could meet in one Congregation, or that for ever after there were no more Chriſtians in Ieruſalem then did ordinarily meet in one Congregation? I am moſt aſſured that there is not any intelligible Independent but upon due deliberation would ſay, that he that ſhould ſo conclude ſpeaks againſt the very light of all underſtanand therefore he would not make that inference the Homothumadon brethren make: viz. that there were neither then in Ieruſalem nor at any time after, more beleevers in that Church then could all meet in any one Congregation to partake in all acts of worſhip.
But now to ſhew the vanity and wickedneſſe of theſe men and
Homothumadons, in that they do with one accord and with one unanimous conſent conſpire together to trouble and diſquiet the whole Church of God, and to diſturbe the peace of the three Kingdomes, and are reſolved to perſiſt epì tò autô in that their wicked deſigne and that with one accord; I ſhall here lay down ſome reaſons, which all that will vouchſafe to read the enſuing diſcourſe, ſhall ſee more fully ſet down afterwards.
I ſay therefore they extreamly ſhew their vanity and wicked purpoſe in this that they all conclude from epì tò autò, there were no more beleevers at that time nor ever after in Ieruſalem then could all meet in any one place or Congregation. For it is moſt cerHoſanna and cut down branches at Chriſts coming into Ieruſalem which all made profeſſion of him with the little children that cryed Hoſanna alſo to the higheſt, whoſe Parents were all inhabitants in Ieruſalem, and without doubt had taught all their children their leſſon which they thought they might better ſhew publickly then themMatthew and in the firſt of Mark and in the third of Luke ſaith in expreſſe termes, That all Ieruſalem, (which being taken Synecdochically muſt needs ſignian innumerable company of all ſorts of men) came out to the Baptiſme of John and were all baptized by him in Jordan confeſſing their ſins, and all theſe were inhabitants: And in the fourth of Iohn it is expreſſed there, that Chriſt made more Diſciples then John, and that his Diſciples baptized more, ſo that neceſſarily there were infinites of beleevers then in Ieruſalem, yea it is expreſſed in the twelfth of Iohn ver. 19. that the world went after Christ, that is, beleeved in him; therefore there was a numberleſſe company of beleevers in Jeruſalem and all inhabitants there, and all theſe were good Chriſtians and true beleevers, though I. S. moſt impiouſly affirmeth the contrary, and pag. 8. 9. of his Pamphlet aſſertThat they were not Christians, to whom my brother Burton in the 16 page of his briefe anſwer aſſenteth.
Now that they were all good Chriſtians and true beleevers that were baptized by John and Chriſts Diſciples, all good Chriſtians are bound to beleeve it, if any credit be to be given unto Chriſts
I. S. and my brother Burton; for his witneſſe is infallible who knew not onely their outward conthat they were all very good Christians and true beleevers. Our Saviours words are theſe, Luke 7. ver. 29, 30. And all the people, mark I pray his expreſſion, All the people (ſaith Christ) that heard him, and the Publicans juſtified God, being baptized with the baptiſme of John. But the Phariſees and Lawyers rejected the Counſell of God against themſelves being not baptized of him, which words of our bleſſed Saviour are to be beleeved before the words of men and angels, though they ſhould all ſpeak the contrary, as wI. S. and my brother Burton both do. Now our Saviour in thoſe words proclames all thoſe that heard John the Baptiſt and were baptized by him, to be good Chrithat Jeruſalem, and they of Ieruſalem came out to his baptiſme and were baptized by him in Iordan, Matth. 3. And in Aeneer to Salim there was much water, John 3. 23. So that all theſe were inhabitants of Ieruſalem and ſuch as had their aboad in that City; yea our bleſſed Lord and Saviour that true witneſs, who out of his bare word ought ever to be beliethat they juſtified God, that is, they acknowledged that God was a moſt juſt righteous and a mercifull God, forgiving iniquity, tranſgreſſion and ſin, and keeping promiſe unto his people, which was, 2 Chron. 7. ver. 14. that if his people which are called by his name ſhall humble themſelves and pray and ſeek his face, and turn from their wicked wayes; that then he would hear from heaven and forgive their ſin and heal their land. This promiſe of God and all his other gracious promiſes, thoſe that were baptized by Iohn did beleeve: for, ſaith othey juſtified God; declaring unto the world by their profeſſion, that they beleeved in him and imbraced his promiſes; which is yet farther manifeſt from Chriſts ſecond argument which is this, they rejected not (ſaith he) the counſell of God againſt themſelves as the Phariſees and Lawyers did ▪
Now if we conſider but what the counſell of God was to the people in the miniſtery of Iohn the Baptist we ſhall find it in the
Matthew where the Baptiſt preaching unto all Ieruſalem that came out unto his baptiſme, as it is alſo clear in the third of Luke, he ſays there, repent, for the Kingdome of heaven is at hand, warning them to fly from the wrath to come, exhorting them all to bring forth fruits meet for repentance, telling them of the danger that would otherwiſe enſue if they did not repent and beleeve in the Meſſiah who was to come ſhortly after him with his fanne in his hand, who would throughly purge his floore and gather his Wheat into his garner, but burn up the chaffe with unquenchable fire; and therefore he exhorted them all again and again to repent and beleeve in the Meſſiah; this good counſell did Iohn the Baptiſt give to all thoſe that came out of Ieruſalem to his Baptiſme, and our Saviour affirmes and witneſſes of them all, that they rejected not his counſell as the Phariſees did to their own deſtruction, but imbraced it to their ſalvation, and therefore they were all true beleevers if our Saviour knew who were beleevers, which yet he proves by a third argument, ſaying, that they were all baptized of him confeſſing their ſins; in token of their repentance, and of their faith in the Meſſiah they were all baptized by John, ſaith Chriſt; and therefore they were all very good Chriſtians and true beleevers: all theſe arguments for brevity ſake may be reduced into one argument after this manner, All thoſe that juſtifie God and imbrace the counſell of God, that do repent, confeſſe and forſake their ſins, and beleeve in Ieſus Chriſt, and in token of their faith and obedience are baptized into him, they are all good Chriſtians and true beleebut all theſe, ſaith Chriſt, that heard John the Baptiſt with the Publicans, except the Phariſees and Lawyers, were ſuch: Ergo, they were all good Chriſtians and beleevers, and all Jeruſalem confor Ieruſalem went out to Joand were baptized by him in Jordan confeſſing their ſins: and yet more then theſe were converted by Chriſt, his Apoſtles and ſeventy Diſciepi tò autò as well as the Apoſtles, yet they were not all in one place as the Homothumadon brethren would infer; for thoſe that the firſt chapter of the Acts ſpeaks of ver. 15. thoſe hundred and twenty names which met together in
Iohns baptiſme, and were indeed all Miniſters of the Goſpell and preachNames, the number of the Names (ſaith the Holy Ghoſt) which kind of expreſsion in the Holy Scripture, is ever uſed for to expreſſe men only of tranſcendent exRevel. 3. 4. and all theſe were taken up in hoIeruſalem? would not this be thought an odde kind of arguing, if one ſhould thus diſpute againſt the Independents, thoſe Homothumadon brethren, all the Independent Predicants, and their Itinerary Preachers, thoſe eminent and learned men, thoſe names are all
Ergo, there is no more Independents in the Citie of London then can meet at all times in any one Congregation to partake in all their Ordinances; would not all the Independents laugh at any Presbyterian that ſhould thus diſpute? when they themſelvs boaſt that there be millions of them in London.
Now by the holy Scripture we are truly informed there were millions of true beleevers in the Church of Ieruſalem at that very time, and that they were the Miniſters only that were preſent toverſe 5. that (at that inthere were dwelling at Jeruſalem, Iewes, devout men out of every nation under heaven, that is true Worſhippers, and Beleevers: here therefore muſt needs bee an innumerable company of theſe, and all theſe were then Inhabitants in Ieruſalem: ſo that the Holy Scripture doth by many witneſſes prove there were more then a hundred and twenty Beleevers, or more then a hundred thouſand in Ieruſalem at that time, how therefore with any honeſty can the Independents conclude from Epi to auto, that there were no more Beleevers then in Ieruſalem, nor ever after, then could all meet in one Congregation? If this be not to fight againſt God, there was never any fighting againſt him. But ſhould I yeeld unto them, which I cannot doe for many reaſons,
Ieruſalem, then did or could all meet in any one place; will it follow in any ſound underſtanding that they could ever after all ſtill meet in one Congregation, when they were infinitly daily increaſed? I trow not; for ſo to ſpeake, and ſo to argue and conclude, would be but to prove fighters againſt all reaſon; yea againſt God himſelf (as I ſaid before) and to deny the expreſſe Scriptures, as will forthwith appeare; for in the ſame Chapter when there were but three thouſand new Converts added to the Church, it is ſaid that then that company could not all meet in any one place to comverſe 46. and they continued daily with one accord in the Temple, and breaking bread from houſe to houſe; that is, in many ſeverall houſes, they had their meetings to communicate in; thereIeruſalem, which the Independents confeſſe to be the firſt for
The firſt, that all Chriſtians in the church of Ieruſalem were admitted into Church-fellowſhip upon their repenting, beleeving and being baptiſed, without any other conditions, and that upon offering themſelves.
Ieruſalem at that inſtant time, which is abundantly proved out of the teſtimonies and reaſons above ſpecified, and thoſe expreſſe words, where it is ſaid that they brake bread from houſe to houſe; therefore there were many Congregations then.
But it will farther more illuſtriouſly yet appeare, if we conſiIeruſalem: for in the laſt verſe of this chapter it is ſaid that the Lord added daily unto the Church ſuch as ſhould bee ſaved; here we find additions upon additions of Beleevers, and that daily, indefinitly ſet downe, as if they could not eaſily have been told, which addeth no ſmall Emphaſis unto the expreſsion; and all theſe were admitted into Church-fellowſhip without any of thoſe conditions the Independents require of all their Memthe Lord added daily unto the Church ſuch as ſhould be ſaved; and therefore hee did it onely upon his owne termes of Repentance, Faith and Baptiſme. Now what underſtanding man can eaſily beleeve that when there was ſuch daily increaſe of Beleevers made, that they could all ſtill meet in any one place or Congregation to partake in all Ordinances? But if wee looke into the fourth chapter, we ſhall find an other new Addition, and that of five thouſand men more, beſides women; for ſo ſaith the Scripture, verſe 4. Howbeit, many of them which heard the word beleeved, and the number of the men was about five thouſand. Now if when there were but three thouſand, they were then forced for want of a convenient place ſpacious enough to communicate in, to divide themſelves into divers ſeverall houſes; how impoſsible a thing was it for them all daily then to meet together in any one place or congregation, may any one imagine, when there were not only daily additions of Beleevers, but five thouſand men more added unto the Church at one time? without all controverſie it was impoſſible that they could all then meet together in any one place; and for farther confirmation of this truth, and for the putting of this controverſie for ever out of doubt, the Holy Ghoſt ſaith in the fifth chapter, verſe 14. And Beleevers were more added unto the Church, multitudes both of men and women. Marke I pray the expreſsion, multitudes: Now by multitude, all men know is to be underſtood, and that in all
follow not a multitude to doe evill, ſo that by multitude is ever underſtood ſome vaſt Aſſembly or Congregation of people; and here the Scripture ſaith, ſpeaking in the plurall number that multitudes, and that both of men and women were added to the Lord, that is to ſay many great Congregations and Aſſemblies were added to the Church; yea, the expreſsion doth as it were intimate that they came in ſo faſt that they could not now any longer be counted as it were by retayle or enumerate companies, as when they came in by ſmall numbers, as three thouſand and five thouſand at a time which might eaſily be told and reckoned, but that now they came into the Church in ſuch great bodies, as they were forced to ſet them downe by whole ſale; and therefore the Holy Ghoſt ſaith, that Beleevers were added unto the Lord, multitudes both of men and women, that is to ſay many great Congregations of Beleevers of both ſexes; yea, and that there might yet be no miſtake in this buſines, the Scripture ſaith in the laſt verſe of this chapter, for the great multitudes of them, that the Apoſtles daily in the Temple, and in every houſe ceaſed not to teach and preach Ieſus Chriſt. So that here by the teſtimony of the Holy Ghoſt wee are aſcertained there were divers and ſeverall Congregations of Beleevers at that time in the Church of Ieruſalem; for they had their meetings not onely in the Temple, but in every houſe, or from houſe to houſe, which is all one that is to ſay, they had many Congregations and Aſſemblies of Beleevers at that time in ſeverall private houſes, as well as in the Temple; ſo that this truth being confirmed unto us not onely by reaſon, but by the mouth of ſo many infallible witneſſes, as that out of the ſecond chapter, where it is ſaid they brake bread daily from houſe to houſe, and two more witneſſes alſo in this fifth chapter, where it is reverſe 14. that multitudes both of men and women, that is to ſay many great Congregations of Beleevers of both ſexes were added to the Lord, and in the laſt verſe, that there might be yet no ſcruple made of the buſines, the places of their meetings are alſo expreſſed, viz. in the Temple and in every houſe; ſo that all good Chriſtians are bound to beleeve that there were many Congregations and Aſſemblies of Beleevers at that time in the Church of Jeruſalem, and therefore more then could all poſsibly meet in any one place or congregation.
I ſhall for the farther coroborrating of it and for confirmation of the ſame, produce a few teſtimonies more.
In the ſixth chapter, verſe 7. The word of the Lord increaſed, (ſaith the Holy Ghoſt) and the number of Diſciples multiplyed in Jeruſalem greatly, and a great company of the Prieſts were obedient to the faith. Here wee find multiplication upon multiplicaIeruſalem, and amongſt theſe multitudes there was a great company of Prieſts, that is a great company of their Miniſters and learned Rabbies were converted, and all theſe ſeverall admiſsions of BeJeruſalem were without any of the conditions thoſe of the congregationall way require now of their new Members; for it is not ſaid, that they demanded of them that they ſhould walke ſome time with them before their admiſsion, or that they ſhould make any publicke confeſsion of their faith, or bring in the evidences of their converſion, or enter into any particular explicite Covenant, or come in by the conſent of the people before their admiſsion; nothing of all theſe things were required at their hands in this Mother-church; and therefore all the practiſe of this kind of admiſsion in our new Congregations is without any preſident or example; and therefore thoſe of the congregato pretend they have the Church of Jeruſalem for an example for their practiſe of admitting of Members.
But I ſay the thing chiefly to be obſerved here is the multiplication and the increaſe of many more Diſciples to the former, adding withall, that amongſt thoſe Diſciples and Converts that were added to the Lord there was a great company of the Prieſts: now what an increaſe of Beleevers may any man ſuppoſe there muſt then needs follow, when ſo many of their Miniſters were conthen could have met in any one place or a few; and this all reaſon will perſwade; for wee find it by hourly experience, how many hundreds are daily miſlead, and ſeduced by the error of a few temporiſing unſtable Presbyters, who are turned Indepenif but any rich and craſed Gentlewoman, or any confounded Lady turne Independent, or if but any unſtable man of any eminency revolt from the Presbyterian way, what a noyſe there is by and by made at it, and how many giddy headed men, and women eſpecially, are ſeI ſay all reaſon will perſwade any intelligible man that truth ſhould much more prevaile then error, and that in the hands of ſo great a multitude, and of ſuch learned Rabbies, and thoſe alſo in ſo great honour and eſteeme amongſt the people, having withall the helpe of Mirathat the Word of God increaſed, that is to ſay converted many, and that the number of Diſciples multiplyed in Jeruſalem greatly, not in a ſmall manner; and that a great company of the Prieſts were alſo added unto the Lord; ſo that if there were a great Congregation and Aſſembly of the Prieſts, as the Word of God relateth; there muſt neceſſarily be many more Congregations of the ordinary people, and all theſe are to be yet reckoned upon a new account, and upon a new Liſt, ſo that there were numberleſſe Congregations of Beleevers in the Church of Jeruſalem, if any credit may be given to the Holy Scripture, and that in the very infancy of the Church: ſo that I am moſt confident, that this truth is now evident and perſpicuous to all thoſe that have but ordinary underſtanding.
But becauſe this is the onely buſines, as the Independents ſay, and that will put an end to this controverſie betweene us; for they have often ſaid, prove once but clearly unto us out of the Word of God that there were many Congregations of Beleevers in the Church of Jeruſalem, and then wee will grant you the day; I ſay in this regard I ſhall briefly adde ſome other Arguments to
there were more Beleevers in the Church of Jeruſalem then could all poſsibly meet in any one Congregation or a few: for to theſe that were daily converted and added to the Church, wee heare upon all occaſions of additions upon additions, and of increaſe upon increaſe of many more Beleevers: for in the ninth chapter, verſe 31. it is recorded, that the Churches having reſt through all Judea and Galilee, and Samaria, they were multiplyed, for ſo it is in the OIeruſalem was the chiefe Church in Iudaea, and therefore ſhee alſo multiplyed and increaſed in Diſciit makes it an impoſsible thing that they could all meet together in any one place or a few. And in the 12. chapter upon the miraculous death of Herod, it is ſaid verſe 24. that the Word of God grew and multiplyed in Ieruſalem, that is, brought forth great increaſe of 'Beleevers, and made them exceedingly daily to multiply, ſo that all theſe additions upon additions of Beleevers made it an impoſſible thing that the hundreth part of them could meet in any one place.
But omitting many Arguments that I could produce from the multitudes of their Preachers, and the diverſity of the nations, and the infinit number of the Inhabitants, and from the Miracles in Jeruſalem that neceſſarily called for many Congregations and Aſſemblies; that one place in the 21. of the Acts may for ever ſithat there were many, if not numberleſſe congregations of Beleevers then in the church of Ieruſalem. If we will but take notice what Saint Iames, and all the Presbyters of Jeruſalem ſpake unto Saint Paul, who being all Inhabitants there, and the Miniſters and Preachers of the Word in that Church, muſt all neceſſarily know not onely the condition of the Beleevers there, but for the moſt part the number of them; now I ſay it will be worth our paines and attention, to obſerve and take notice what is there conIames the Apoſtle by name, and all the Presbyters of Ieruſalem, all SyPaul, concerning the Bethat there were many ten thouſands of weake Brethren here; how many ten thouſands more may we ſuppoſe were there then of ſtrong Brethren in the Church of Jeruſalem?
beſides a multitude of Prieſts, and all painefull, and laborious, that preached unto them night and day, & inſtructed them all in their Chriſtian Liberty, and confirmed them in it with miracles; and when they had alſo for a farther ſtrengthning of them in that their Chriſtian Liberty, calJeruſalem, and ratified the abrogation of the legall Ceremonies, and that from the Holy Scripture, and the Spirit of God, and did daily preach unto them all this their Chriſtian Liberty; we are bound by the Law of charity to bethere were many more thouſands of ſtrong Chriſtians then weake in that Church; yea, our daily experience will perſwade any man to beleeve this Doctrine; Now let us heare what Saint Iames, and all the Presbyters witneſſe unto Saint Paul concerning this point, verſe 20. Thou ſeeſt Brother Paul (ſay they) how many ten thouſands (for ſo it is in the Originall Iames and the Presbyters ſpeake of were all Inhabitants in Ieruſalem, for they could witneſſe nothing of ſtrangers, thoſe that dwelt in other places, neither could they have ſaid thou ſeeſt them, if they had not beene Inhabitants, or if they had beene here to day and gone to morrow; for then they could not have beene taken notice of; but they ſpeake of Inhabitants, as by many Arguments may be proved, and of all theſe they aſſer
Firſt, for the number of them, that they were many ten thouſands.
Secondly, that they were all Beleevers, Diſciples, and very good Chriſtians, yea very zealous ones.
Thirdly, they doe witneſſe, that all theſe many ten thouſands were but weake Brethren, and therefore gave Saint Paul counſell, yea an order, ſomewhat to connive at their weakneſſe for a time, that hee might the better ingratiate himſelfe into their favour; the ſtory is there fully ſet downe.
Now I ſay if there were many ten thouſands of weak Brethren in the Church of Jeruſalem, how many more ten thouſands of ſtrong
Surely a few hundred of houſes or places could not poſſibly have held their very bodies, much leſſe could a few hundred of houſes have held them to partake in all the Ordinances; ſo that all men that have not abſolutely reſolved to give the Spirit of God the lye, yea, to wage warre againſt Heaven, muſt acknowledge, that there were many Congregations and Aſſemblies of Beleevers in the Church of Jeruſalem, eſpecially when it commeth confirmed by ſo many witneſſes of divine authority. By which it appeareth that there were many Congregations of Beleevers there, as in every houſe one. So that for this point, I am moſt aſſured it is now without controverſie, that there were many Congregations and Aſſemblies of Beleevers in the Church of Jeruſalem; and yet all theſe as the Holy Scripture aſſerteth in many places, made all but one Church; and the Independents themſelves acknowledge, there was but one Church in Jeruſalem.
Now how in any ordinary mans underſtanding can many conunder the government of a whole colledg of Preſbyters which the Church of Ieruſalem was? for there was many Preſbyters there as this 21. ch. teſtifieth and the 15. chap. and many other places of holy writ, all which had the government over that Church committed to them in common; So that it may be a wonder to all rationall men that there ſhould any appear in the world, notwithſtanding the abundant evidence out of the holy Word of God, that ſhould yet aſſert, there were no more beleevers in the Church of Ieruſalem then could all meet in one Congregation: which aſſertion of theirs, beſides the Scripture, very common reaſon overthrows; for if we conſider Jeruſalem, it is ſaid to be the city of the great King in which there were never leſſe then ſeven or eight hundred thouſand inhabitants, who dayly expected the Meſſiah; who it is well known when he came had twelve Apoſtles and ſeventy Diſciples at his command to go and come at pleaſure, whoſe powerfull preaching was ſuch, that it is related that Satan was ſeen fall down like iightning from heaven, that is to
whoſe Kingdome was overthrown by their miniſtery, and by all whoſe efficacious preaching and miracles we have this teſtimony that at one of their Miracles and Sermons there were three thouſand converted at one time, beſides dayly additions added unto that Church by the Lord, and five thouſand men beſides women at another, and multitudes of beleevers both of men and women at another, and that there was dayly increaſe of beleevers upon increaſe with a multitude of Prieſts, beſides a whole colledge of Preſbyters ſettled Miniſters amongst them, and that all theſe ſhould yet prevail to convert no more in future time then could all meet in one Congregation, it ſeems a thing very incredible: and truly for any to perſevere in this error againſt all reaſon and againſt the evithere were many ten thouſands of very weak beleevers in that one Church beſides the ſtrong, it is an open and wilfull fighting againſt God and a reſiſting of his ſpirit, which is a fearfull ſin: for all theſe are convincing arguments to prove the numberleſſe multitudes and congregations of beleevers in the Church of Ieruſalem: And all thHomothumadon Sectaries, and ſhall I hope for ever ſerve to vanquiſh them all and to make good this field of truth, That there were many Congregations and Aſſemblies of beleevers in the Church of Jeruſalem, and yet they were not every one a Church or Churches ſeverally conſidered by themſelves, exerciſing an abſolute ſoveLondon: but all thoſe congregations in Jeruſalem were all ſubordinate, and being combined together made all of them but one Church, and were all under a common Counſell or Colledg of Preſbyters within that Precinct; the example of which Mother-Church is left upon record to all poſterity for imitation: and therefore that tenent of the Homothumadon Independents concerning the congregationall way, hath no ground for it in the whole Word of God, but is a meer whimſy of their own brain, and hath its foundation only in the aire, and will ſoon vaniſh or be ſpeedily blown away by the blaſt and breath of truth.
Now my other companies drawn out of the Apoſtles quarters after Chriſts death and aſcenſion, they militate againſt all the Burtonian Independents, who acknowledge that there were many
Aſſemblies of beleevers in the Church of Ieruſalem, but deny they were Churches properly ſo called; now though by their grant they have loſt the day (as in the following skirmiſhes will appear) yet that all men may ſee that this ſconſe of error to which they have betaken themſelves, cannot defend their cauſe; I ſhall with one company at this time beat them out of that hold, and fully vanAct. 2. v. 42. of all thoſe new converts which were in many aſſemblies & in mathat they continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and in breaking of bread and in prayers. This very troop alone ſerves for the beating of them all out of what bulwark ſoeif all theſe congregations and Aſſemblies of believers were equall in all priviledges and immunities with any Churches that ever were on earth, and had in them ſeverally whatſoever did make the whole Church of Ieruſalem the first formed Church, then they were all and every one of them Churches properly ſo called: But the antecedent is true: Ergo, the conſequent; ſo that to any rationall man this queſtion is alſo out of controverſie: for let any man but duly examine, what it was in the whole church of Jeruſalem that made it the firſt formed church and a church properly ſo called, and he ſhall find the ſame in every one of thoſe particular congregations and aſſemfor the making of them churches properly ſo called; ſo that ththey communicating in whatſoever is eſſentiall for the making of any church a compleat church or a church properly ſo called, if partaking in all Ordinances by lawfull Miniſters can make any aſſembly or congregation a church properly ſo called: So that by this one company and by this very argument all the whibling reſerves of all the Burtonian Indepenviz. that every one of thoſe Aſſemblies in Jewere churches properly ſo called, and yet all of them made up but one intire Church, and they were not every of them ſeverally conſidered by themſelves and apart Independent and exerciſing an abſolute ſoveraignty within themſelves: And therefore this truth ſhall for ever ſtand good againſt all ſorts of Independents That many congregations combined together and ſubordinate to ſome one colledg of Preſbyters make all of them within their precincts
but one entire Church: and that this is Gods Ordinance, and not that tenent of the congregationall way which hath neither precept or preſident for it in all Gods holy Word: So that by all theſe encounters and frequent skirmiſhes and by the mighty power and aſſiſtance of the great Lord of Hoſtes the Generall of all the ArHomothumadon Independents and all the Burtonian Sectaviz.
The firſt, that there were many congregations and aſſemblies of believers in the church of Jeruſalem.
The ſecond, that all thoſe ſeverall congregations and aſſemblies were churches properly ſo called: which when it comes to the main battell, will be fully made good, and withall it will be maintained, that all thoſe ſeverall congregations made all of them but one Church, and were all of them combined together and ſubthat is, to a Colledg of Preſbyters, who by Gods own appointment had the rule over them committed to them in common: by all which the doctrine of the Congregationall way is utterly overthrown, whoſe tenent and opinion it is, that every Congregation of beleevers, be it greater or ſmaller, ought to be a diſtinct Church or body by it ſelf exerciſing all Church power and authority within it ſelf Independent; and ought not to have reference or relation to any other church or congregation for matand this they affirme to be Gods Ordinance and Conſtitution, whereas in the Church at Ieruſalem the Mother-church, there were innuas the Burtonian Independents do affirme, were but branches of that one entire Church; theſe are their words.
By all which it now appeareth that it is Gods Ordinance and his Appointment that many congregations combined together in any city or vicinity within ſome Precinct, ſhould all of them within that juriſdiction make up but one Church and be under a Colledg of Preſbyters to be governed by them in common, which is indeed a meer eccleſiaſticall Corporation; and therefore this kind of goLondon or the like: For though I. S. and my brother Burton ſpend much time and many words to no purpoſe about my ſimile, yet it will ſtand for ever immoveable and ſerve to all intelligible Chriſtians for that very end I propound it: viz. to declare the ſtate of the queſtion; yea by I. S. his own words pagwhen (ſaith he) we know the true nature of ſpirituall things, of the devices of God, as I may call them, we may find a reſemblance of them in things here below, which are made after them, but we cannot fetch the knowledg of heavenly compoſures from theſe earthly things. Thus J. S. ſpeaks there.
So that I having from the holy Word of God and from the conI. S. his opinion) to find a reſemblance of it in things below. And therefore both he himſelfe and my brother Burton might have ſaved all that labour they needleſly ſpent about that ſimile, which will ever ſtand good againſt whatſoever they ſhall be able to ſay againſt it, for the elucidating and cleering of the point of difference between the Presbyterians and the IndepenI made uſe of it for; and there fore all the pudder they made about that ſimile, was but to beat the aire and to vent their own vanity.
But from all this diſpute (that I may now ſpeak ſomething concerning Nationall Churches, which the Independents deny) I farther gather, That if many hundred Congregations being comI ſee no reaGreek Church, or the Hebrew Church, or the Latin Church, or the French Church, or the Dutch Church, &c. or be called the Church of England, Scotland, Ireland, or or ſuch a Provinciall Church, or ſuch a Nationall Church; I ſay I ſee no reaſon why, if all thoſe ſeverall Nations coming in at the ſound of the Goſpel, and all of them giving up their names to the profeſſion of the Chriſtian faith, may not as well from thoſe ſeverall Nations take the name of the Church from the NaJeruſalem or from any other City as that of Corinth, Epheſus, &c. and ſo become Nationall churI deſire therefore any man to give me a good and ſolid reathat it was promiſed unto Abraham that he ſhould be a Father of many Nations, which he was not in respect of his naturall poſterity: for he was onely in that regard a Father of the Hebrews who challenged Abraham to be their Father; and therefore it muſt neceſſarily be in reſpect of their faith and ſpirituall parentage in that they are all of them his children in regard of their common faith and beleif in the Meſſiah, whoſe day Abraham by faith ſaw and rejoyced in it, which all the Nathe children, ſons and daughters of Abraham, and may therefore be truly called Nationall Churches, which all the IndeBurton and I. S. deny; for Chriſt is called the light of the Gentiles, yea there are many glorious proIſaiah 19. ver. 23, 24. where it is ſaid, In that day ſhall there be a highway out of Aegypt to Aſſyria, and the Aſſyrian ſhall come into Aegypt, and the Aegyptian into Aſſyria, and the Aegyptians ſhall ſerve with the Aſſyrians. In that day ſhall Iſrael be the third with Aegypt, and with Aſſyria, even a bleſſing in the midſt of the Land. Here all theſe three Nations are called three ſiſter ChurIſaiah 55. 5. Thou ſhalt call a Nation which thou knoweſt not, and Nations which knew not thee ſhall run unto thee, which words are ſpake of Chriſt unboth Gods Call of a Nation, and the Nations Anſwer to that Call, and there can be no more required to make a Church. And it is prophecyed of Goſpell
Pſal. 22. 27. And all the ends of the world ſhall remember and turn unto the Lord, and all the kindreds of the Nations ſhall worſhip before thee. And Pſal. 72. it is ſaid All Kings ſhall fall down before him, and all Nations ſhall ſerve him. And Pſal. 86. 9. All Nations whom thou haſt made ſhall come and worſhip before thee, O Lord, and ſhall glorifie thy name: Innumerable plaPſal. 2. 8. Ask of me (ſaith the Lord ſpeaking to Chriſt) and I ſhall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy poſſeſſion: Yea they are his by conqueſt who hath vanquiſhed the ſtrong man and diſarmed him and vindicated the Nations into his own poſſeſſion; yea they are his by purchaſe alviz. all the elect of them, for he hath redeemed them with his precious blood, 1 Pet. 1. Acts 20. Yea they are his by call, for he ſent his Apoſtles into all nations to invite them to come in, Matth. 28. Marke 16. And many of them obeyed the call and are his by covenant, as we may ſee it Revel. 11. v. 15. where it is ſaid The Kingdomes of this world are become the Kingdomes of our Lord, and of his Chriſt, and he ſhall raigne for ever and ever. And Paul in the 11. of the ROM. ſpeaking unto all the Gentiles, in as much as he was the Apoſtle of the Gentiles, ſaith ver. 17. That ſome of the naturall branches being broken off, the Gentiles which were the wilde Olive tree were graffed in amongſt them and with them did partake of the root and fatneſſe of the Olive tree; So that now all the Nations were equall in priviledges with the Jews in all reI know all thoſe Kingdomes, Nations, Countries and Provinces that ſhall imbrace the Goſpel (as I ſaid before) and come under the government of Jeſus Chriſt the great high Prieſt
homogenial and ſimilar body retains the name of church, into what cities, countries, nations or Kingdomes ſoever it be divided into; for as thoſe many Congregations in the Church at Ieruſalem made all of them but one church within its precincts, and had its name from thence; ſo may the many Pariſhes and Villages, which being met together in their ſeverall bounds, in the profeſsion of the ſame Chriſtian faith, make but one Church, being all of them through that countrie combiDeut. v. 8. it is ſaid there when the moſt high divided to the nations their inheritance; ſo that God was the Author of this diviſion, and gave their ſeverall names unto them, and ſet all their bounds and liActs 17. where hee ſaith, verſe 26. that God hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitations; ſo that the diviſion of the whole world into divers nations, and thoſe nations into ſeNew-England all their ſeverall Townes, as that of Plymouth, Boſtorne,
Cambridge, &c. have all their bounds and limits preſcribed unto them, and all the people within that precinct, and no farther, that ſubmit themſelves to that their government, are ſaid to be MemEngland, Scotland and Ireland, have all by covenant bound themdevices nor compoſures, that I may uſe ſome of I. S. his Rhetoricke, but a meere figment of their own braine.
But now I am to anſwer to ſomething my Brother Burton hath to ſay concerning the Presbyters of the Church of England, who pag. 6. 7. of his Booke, If you (ſaith he) have not a good Preſviz. that is ſcandalized or offended, goe to complaine? Hee may goe and appeale higher you will ſay, and what if the higher the worſe? Good Brother (ſaith hee) either provide the people of the Land an honeſt godly Presbytery, that may be as ſo many Angels to gather out of Christs Kingdome every thing that offends; or elſe let there be a tender care of tender conſciences, and ſome proviſion made for them, that they may not be ſcandalized by being forced to be the companions of the ſcandalous. Thus my Brother Burton.
Here is a double If propounded meerly to amuſe the people: for it is not unknowne to all men that the Parliament, the great Councell of the Kingdome, endeavoureth to caſt out all ſcandalous Miniſters, ſo farre as their power extendeth through the KingBurton, or any of that Fraternity, that there will not be a good Presbytery ſet up, and as little (when they canwhat if
the higher the worſe? If I ſhould conclude, that theſe doubts were conceived, nouriſhed, and brought forth out of the wombe of faction, my Brother Burton with his complices would call it rayling; therefore to avoid (ifit be poſſible) their unjuſt cenſures I onely ſay thus much, that both hee and all his brethren uſe an uncharitable way of arguing (which is the beſt conſtruction can be made of it) for thus they may traduce any man, yea, any goif. But here lies the myſterie; the onely way my Brother Burton and his aſſociats have to advance Independency, is to cloud the truth of God under darke expreſsions, and to eclypſe thoſe ſhiAdam and Eve gained for their Rebellion againſt Gods command, which was to inſlave themſelves, and all their poſterity to ſinne and Satan; and moſt certaine it is, that ſuch a liberty as the Independents doe teach, ſeeke, and (joyning with all ſort of Sectaries and Libertines) plead and ſtand for, would bring confuſion, and an irrevocable curſe on thoſe Kingdomes and counLaodicean Lukewarmeneſſe in Religion, to ſpue them out of his mouth, Revel. 3. 15. 16. But before I paſſe on, I will take this liberty to ſay unto my Brother Burton, that whatſoever with his Ifs hee can plead againſt our Presbyters, may be ſaid with much more, and with farre better reaſon againſt the independent Presbyters, if they be wicked or hereticall; for from them there
Burton cals upon me to provide the people of the Land an honeſt and godly Presbyterie; from whence it appeares that in his and his brethrens account all the Orthodox, faithfull and godly Presbyters in the Land at this day, who differ from the opinions they have lately received, are neither honeſt nor godly: for if there be (as moſt certaine it is there are many) honeſt & godly Presbyters provided for the people of the Land, it is ſtrange he ſhould ſpeak in ſuch a manner, as if they were altogether wanting, for ſo his words doe intimate; for why otherwiſe ſhould he make ſuch a requeſt to me of providing an honeſt & godly Presbyterie, if he or they beleeand thinks no evill, 1 Cor. 13. 4. 5. But were it ſo, that it might be taken pro confeſſo, that ther were not any ſuch ſet up in this land, which were to deny the Suns ſhining at noon-day, did hee and the Independents indeed and in truth unfainedly deſire ſuch a Presbyfaithfull Labourers into his Vineyard, and ſewhat haſte is there of that? and in the meane time they fiſh in our troubled waters, and yet their ſtrongeſt and moſt effectuall baits wherewith they allure and catch the poore ſilly fiſhes, I meane the ſimple and unſtable people, is this, to tell them that there is not any Churchhave waited many years already, ſo they may waite as many more, and be as farre off from Diſcipline, and a through Reformation as they now are, ſaying withall, if they doe waite to have a Presbyterie ſet up, what if it be not a good one? and what if they have not power to gather out of Chriſts Kingdome every thing that offends? affirming, that as it is uncomfortable, ſo it is abſolutely ſinfull, to live without the Ordinances, which amongſt the Saints, and none but Beleevers in their Congregations they may injoy. Thus whiles the Independents doe labour and endeavour with all their might to oppoſe the ſetling of ChurchIfs and Ands of my Brother Burton, and his confedertes, I ſhall ſet downe ſome of their Independent practiſes well known to many thouſands in this Kingdome beſides my ſelfe, by which their ingratitude, both to God and men, and the reſtEngland, but the moſt rigid Separaall and the uttermoſt Reformation that was required by the moſt ſcrupulous men then living that I knew; yea, I can ſpeake thus much in the preſence of God, that Maſter Robinſon of Leiden, the Paſtor of the Browniſt Church, there told mee and others, who are yet living to witneſſe the truth of what I now ſay, that if hee might in England have injoyed but the liberty of his Miniſtry there, with an immunity but from the very Ceremonies, and that they had not forced him to a ſubſcription to them, and impoſed upon him the obſervation of them, that hee had never ſeparated from it, or left that Church. This I can depoſe; ſo that all men may ſee, the very diſpenſing with the ceremonies would then have given great content to the moſt auſtere profeſſors; how much more may any man ſuppoſe would they have ſate down ſatisfied, if but the very ceremonies then might have bin removed?
Surely if the Prelats had not beene infatuated, and had they but in thoſe things a little connived, and would have abated ſomediſpenſed with thoſe needleſſe vanities, and had they but favoured honeſt and godly Miniſters, and ſet up Lights, I meane good Preachers in the darke places and corners of the Kingdome, they would have beene beloved and reverenced of all men, and no man would have envied their Magnificence: yea, I am moſt aſſured had they but favoured good and godly men, the whole Kingdome would have beene their
I can diſcerne our Independent Predicants now treading in their ſteps, and ſeeking to be the ſole and onely men, and to ſet up their new government, which is more groundleſſe then that of the Prelates, if the Lord of his infinite power and goodneſſe prevent not their deſigne, they are in a way to bring a greater confuſion upon both Church and State, and the three Kingdomes then that which were are all now imbroyled with: For I have heard them perthat they ſhall come to thee, and not thou to them, intimating by thoſe words that they would never ſubmit themſelves to the Presbyterian claſſicall Government, but that all the Presbyters muſt come in, and yeeld to their Independency, ſo that if they perſiſt in this their groundleſſe Reſolution, wee may never promiſe unto our ſelves any peace or quiet, unleſſe they may have what they aſpire to, and what they deſire; and for ought I know there will be no end of their demands, nor no limits or bounds to their requeſts and prayers: for they looke every day for new Diſcoveries, and expect yet more new Lights, ſaying, that all truths are not yet fully revealed, and therefore according to thoſe they ſay they muſt act and be moved; ſo that by this their doctrine, there will never be a period of their Grolleries.
And all men may well perceive what an endleſſe worke they that ſhall ſatisfie the Independents will have by their very beginthe removall of the Ceremonies, and all Innovations, the removall of the Service Booke, the putting downe of the High Commiſſion Court, and the taking away of the Hierarchy root and branch, and the ſetting up of the Presbyterian government as it was in other Reformed Churches, and eſpecially in
that of Scotland, and that was all they then deſired; and there were then none in all the Citie of London that more honoured the Scots to my knowledge then they: None that entertained them more nobly and freely (which was the honour of our nation, and for their owne reputation) none that frequented the miniſtery of the Scots more, and that more zealouſly attended upon it every Lords day whiles they were lodged by London-Stone then they: ſo that I doe not know at this time an Independent in London, eſpeEngland, that is now amongſt them, and which they have ſince covenanted for; yea, they were the only people that brought in the Scots; and yet behold now the vanity and inſtability of all theſe men, there are not any, neither in Citie or Countrey that more maligne them, and are now greater enemies to them and the Presbyterian government then theſe very Independents, which makes me thinke that it will be as impoſſible a worke for the Par
I being one day ſome twenty yeares ſince at a great Feſtivity in a Doctor of phyſicks houſe here in London, he in a merry way related unto his gueſts how poore he came into this Citie, profeſſing unto them all, that hee was not worth ſix pounds in the world, books and all at his firſt comming, and that being entertained into the Family of one of Queene Elizabeths Doctors of Phyſick to her perſon, for to teach his children, he ſo pleaſed the humour of the Doctor, that hee let him have the uſe of his Librawhereupon the Apothecary ſo beſtirred himſelf that he made good his promiſe and brought him into the greateſt practice of any Phiſitian then in London.
But ſaid he, when I firſt began to practice, being very poor, I thought with my ſelfe that if I could with all my pains and inper annum, and then I thought if I could but make it up five hundred pound a year, I would never deſire any more, and within a few years (ſaid he) I made it up five hundred pound a year; and then I thought with my ſelfe if I could now but make it a thouſand pound a year, I would then be content, and within a few years I had my deſire: And then I thought with my ſelfe if I could make it up but two thouſand pound a year, I would never deſire any more wealth; and before I was fifty years of age I had, ſaith he, purchaſed two thouſand pound per annum: And then I thought with my ſelfe if I could make it up but three thouper annum, I would then go build Hoſpitalls and reſt abundantly ſatisfied; and truly, ſaith he, within a few years I made it up above three thouſand pound by the year and by my troth, ſaid he, I am now as covetous as ever I was.
This ſtory did I hear that Doctor tell in way of gloriation to many: but it may very fitly be applyed to all the Independents, who are as boundleſſe in their deſires as this Doctor was in his covetouſneſſe; Oh, ſaid they a few years ſince, were but the CereSCOTLAND, then we ſhould be abundantly thankfull to God and to the Parliament, and we would reſt ſatisfied for ever.
This, to my knowledge, was the language of all the Indepen
Now I deſire all men to take notice how theſe men are ſatisfied with that Reformation which they ſo ambitiouſly deſired, and that is now eſtabliſhed amongſt us, when God and the Parliament hath granted them all they could or did then deſire and crave for, they are yet as unſatisfied and as covetous for more things as that Doctor was of more money, and ſo for ought I can conceive no ſtate in the world will ever be able to ſatisfie their vaſt and unliI ſhall ever beleeve that their Teachers and Itinerary Predicants have been the principalleſt cauſe of all their unſatisfiedneſſe and of all their deſtractions, and eHomothumadon brethren, thoſe fugitives that ran into Holland and New-England, that cowardly left the cauſe and ſince have brought over their New Lights here amongſt us, to the darkning of the truth it ſelfe, and diſordering of all things, and hindring of Reformation: for they chiefly and thoſe that have followed thoſe ignes fatuos that they ſet up, have occaſioned theſe miſerable diſtractions and diviſions that are now every where through the Land, which if they be not ſpeedily lookt unto, will bring deſolation upon the three Kingdomes, all the which giddyTurkiſh Drums, Trumpets and Whiſſels, and that in two reSaracens and thoſe barbarous people to break in upon them, and to cut off many thouſands of them, which diſorder happened unto them upon this occaſion. The European horſes being onely acquainted with the warlike
Turkiſh drums, trumpets, or whifTurkiſh drums, trumpets and whiffels made ſuch a barbarous noiſe in the European horſes eares, that they were ſo ſcared and affrighted that they began to run like madd, and brake through all their own ranks and files and ſo diſordered the whole Army that it was a thouſand to one they had not been all cut aHomothumadon brethren and all their diſciples thoſe their I tinerary TubCongregationall way, and Church fellowſhip, and the Church way, and the way of the Saints, and of new Lights, and new borne Truths, and of the great things of eternity which come only out of the womb of God and from between his leggs, from Gods immediate hand, by providence not to be explained, juſt as a lot, &c. For theſe with many ſuch are the noiſes they have now made in the ears of the poor ſilly creatures that they have made them all run madd to the diſordering of all things and diſturbing of the whole Chriſtian Army that might by the power of God if we had been well ordered, without theſe diviſions and diſtractions they have made amongſt us, been able to have encountred with the whole hoſt of Antichriſt; but there is this difference onely beTurkiſh drums and whiffels and theſe our whiffellers, that they onely ſcared a few horſes and made them madd, but theſe have made men and women madd amongſt us with theſe their new and barbarous ſounds of thoſe their new wayes, and this is the firſt thing wherein they are like the Turkiſh drumms and whiffels.
Now as thoſe Turkiſh inſtruments though they made a terrible noiſe, yet there was nothing in them but wind and ventoſity; ſo theſe our whiffellers, & Tubmen, for the moſt part, if they be but looked into, there is nothing in them but meer vapour and frothy windineſs which they ſpread & blow abroad in the ears of ſimple creatures, perſwading them that the Preſbyterians will be more
tyrannicall and lordly then ever the Prelates were, and that they are an Antichristian brood, the ſons of Belial, the enemies of Ieſus Chriſt and his Kingdome, and that the people ought not nor cannot lawfully hear them or read any thing they write or publiſh to the world, perſwading them that all they write or preach tendeth to nothing but the diſthroning of Chriſt & the ſetting him up as a Pageant King; but indeed all their indeavour is but while they cry hail Maſter, to crucifie him, as the wicked Jews did, and with ſuch unSaricens; and I have very good grounds for this my perſwaſion from that inſolent behaviI have and that often, after they heard I differed from them in opinion, ſuffered ſuch inhumanity from many of them, as ſcarce ever any man did from the moſt uncivilized people living, they uſually railing of me to my face, and ſuch of them as I know not nor never to my remembrance ſaw before their aſſaulting of me: and they that carry themſelves faireſt towards me, either puffe in my face as they paſſe by me, thinking to provoke me, or elſe make odd faI paſſe by them like a hare in a forme,
Cain, and a thouſand more ſuch ex
But this is not my condition alone, but ſo they deal with all thoſe faithfull and godly Presbyterian Miniſters, all which conugly fellows, and bland aſſes, and Preſbytyrants, and loading them with all manner of reproathey have ſo ſcared and terrified the people that now the name of a Preſbyterian is formidable to many, and it is enough to hinder any from preferment that they can but blaſt with the name of a Preſbyterian; and this alſo hath been generally obſerved, that there is ſcarſe a man found to have been familiar at any time with any of the Sectaries, that if he once come to declare himſelf to ſtand for the Preſbytery, that ever they could endure after, whatſoever love they ſeemed to ſhew towards him before that time; yea it is farther obſerved, that ſcarſe ever any man of what rank or faſhion ſoever he were that familiarly converſed amongſt them, that they have not afterwards betrayed or blaſted their in honor and reputation, yea I could tell many a ſad ſtory to the deterring of any PresbyteI ſhall ever be able to prove that when ſome of them that were poor unlearned and obſcure men, yet for their ſeeming holineſs have by great Parſonages been entertained in their families, and whom they made their principall companions, theſe most ungratefull and treacherous fellows have made uſe of this their noble courteſie and humanity but to find how they ſtood affected to Independency, and when they perceived that they were not for their purpoſe, though otherwiſe they were very moderate men, yet they raiſed many infamous reports of them, yea they ſo blasted them in their honours as they could never
after recover their reputation: So that it is a wonder to me that any cordiall reall and ſolid Presbyterian will familiarly converſe with them, when they have dayly ſo many ſad preſidents of their treachery before their eyes. And for my part I wonder how athey may not be led into temptation, and when they have a ſpeciall command to take heed of all ſeducers, and are ſo frequently in holy Scripture forePaul ſpeaking of falſe teachers in the fifth of the Galatians, wiſhes that they were cut off, and in the firſt chapter of the ſame Epiſtle v. 8. 9. he faith there, that if an Angel from heaven ſhould preach unto them otherwiſe then he had taught them, that they ſhould account him accurſed, therefore ſurely he would not have any of Chriſts Diſciples and Scholers familiar with falſe teachers and ſuch as teach the people otherwiſe then Paul had taught them, which all the Sectaries do, and much more ought all thoſe that know the doctrines and praMatth. 15. 7. Beware of falſe Prophets which come to you in ſheeps clothing, but inwardly are ravening wolves, that yet they will not take heed of them but run after their preachments; for this is ininto temptation and put themſelves upon needleſſe danger to the ruining of their own ſouls and the ſouls of thoſe that are commitin the nurture and fear of the Lord, and to inſtruct in the way of truth and righteouſneſſe, which the Sectaries do not walk in, (as I have ſufficiently proEpiſtle to the Reader, and through my whole Book) and therfore ought to be ſhunned and declined whatſoever ſeemPauls times were as ſeemingly holy as any of our Itinerary and Independent Praedicants; for he ſaith of them that like the devill they transformed themſelves into angels of light and appeared like the Miniſters of righteouſneſſe; and the
to beware of the leaven of the Phariſees and of the leaven of Herod, he would have none of his Diſciples fambut injoyns them all to take heed of their doctrines: And Saint Paul 2 Tim. 3. 1, 2, 3, 4. ſaith, that the laſt times wil be perillous and dangerous times in regard of the falſe teachers that ſhould then ariſe, and after he had made a deſcription of them that they might know them, which in every thing agrees with the Sectaries of our times, he ſaith of thoſe ſeducers, that they ſhal be lovers of themſelvs, covetous, boaſters, proud, blasphemers, diſobedient to Parents, unthankful, unholy, without naturall affection, covenant breakers, falſe accuſers, that is in the Originall, devils, incontinent, fierce, despiſers of thoſe that are good, treacherous, heady, high minded, lovers of pleaſures more then lovers of God, having a form of godlineſſe, but denying the power thereof. Now after he hath deciphered them he gives all men a ſpeciall command to avoyd their ſociety, ſaying, from ſuch turn away, he injoynes all men not ſo much as to hear them: And compares them to Jannes and Jambres thoſe ſorcerers who withſtood Moſes, and ſays of thoſe ſeducers that they alſo like them would reſiſt the truth, they being men of corrupt minds and reprobate concerning the faith. Truly if ever the Scripture were fulthat deſire the peace of Zion and the welfare of their own ſouls, to take heed of them all, leaſt they be found fighters againſt God: for we have precept upon precept to this very end given by all his holy Prophets, Chriſt and his bleſſed Apoſtles to ſhun them; and Saint John in his ſecond Epiſtle v. 10, 11. ſaith there, ſpeaking to all Chriſtians, If there come any unto you that bring not the doctrine of Chriſt, entertain him not into your houſe, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds. Now we know the Sectaries of our times teach ſuch doPaul ſaith 2 Tim. chapter 2. verſe 19. Let every one that nameth the name of Chriſt depart from iniquity or evill.
And what greater iniquity and evil can there be, then to live in the open violation of Gods Commands? for in the very ſame chapter hee exhorted them, ver. 16. 17. to ſhun prophane and vaine bablings, (which is the practice of the Sectaries) ſaying they would increaſe to more ungodlineſſe, and that their words will eate as doth a canker, of whom is Hymeneus and Philetus, who concerning the truth have erred, ſaying, that the Reſurrection is paſt already, and overthrow the faith of ſome; he nameth ſome of the Sectaries there. Now here alſo we are commanded againe to avoid all evill, whether it be the evill of Doctrine, or manners, or evill company, and eſpecially to avoid and ſhun all falſe Teachers, whoſe doctrines eat as a Gangrene, ſuch as are the new Doctrines of our times, which are inferior to none for evill, impiety and wickedneſſe that were ever yet taught in the world, as yee may ſee in Learned Maſter Edward's Gangrena, and therefore it concernes all to ſhun the evill of all Sectaries company and fellowſhip; and in the 6, chapTim. verſe 3. as if hee could never have given caution enough, hee ſaith there, If any man teach otherwiſe, (then he and Chriſt had inſtructed Timothy to teach) and conſent not to wholeſome words, even the words of our Lord Jeſus Chriſt, and to the doctrine which is according to Godlineſſe, from ſuch with draw thy ſelfe. If Timothy which was a well grounded Chriſtian, an Evangeliſt by his place, if he were againe and again by the Holy Apoſtle commanded to ſhun and decline the company and familiarity of all falſe Teachers and Seducers, how much more ought all other Chriſtians that are ſo much inferiour to Timothy in all reſpects to take heed of all Sectaries, eſpecially when we by our daily experience find how many they have miſled and ſeduced?
Truly it hath been the great Rebellion of both Miniſters and people in theſe our times, contrary to the command of God, to follow them, and to lend them not only their eares, but their Pulpits and Churches to preach in; and doubtleſſe whatſoever they may thinke, they have both of them much to anſwer for before God, as being the principall cauſes of the ruine, and miſleading of ſo many ſoules, and if the State doe not ſpeedily take order for the ſuppreſſing of all thoſe wicked Deceivers, the times will grow
for all things will ſpeedily run to confuſion, and the Sectaries will bring downe Gods judgements upon the Land, by their damnable and deſperate Doctrines, and ruine upon the very Parliament, and the States of the Kingdome; and there will one Iack Straw, or other, or one Wat Tyl
or ſome worſhipfull Knipper or oThe Lord awaken the Parliament, the Lords and Peeres of the Kingdome, and all the Governours through the ſame to ſtand now all upon their Guards, they having had ſo many Warning-Peeces, both in the Army, and in the Citie, both in Pulpits and Pamphlets what the Independents and Sectaries intend to doe. Were there no other Books but Iohn Lilburns, who knows the mind of his brethren, and the great concourſe of people that follow him, and counteto awaken the whole Kingdom. But when wee daily heare and reade what Peters, Salt-marſh, Dell &c. thoſe worthy Saints both preach and print, and what gallant Fellowes they have now with the ſword in their hands, and what priviledges they clayme unto themſelves, it is a matter of wonder and aſtoniſhment to me, that they are not all of them timely looked unto, and it ſtranges me moſt of all, that there ſhould be any of thoſe Sectaries permitted through the Kingdome to beare any office of charge committed unto them, or to have any other weapon offenſive or defenſive in their hands, then a bodkin or a thimble, which were the only iron many of them wore before theſe times; for it is well known that all the Sectaries in the KingArtillery Guarden, and of the Military Yard, as they were afraid of a Cathedrall Church; and the roaring of the Ordnance and Canons, and the noyſe of a volley of ſhot, the ſound of a Trumpet, and the beating of a Drum were as formidable Muſick in their eares, as the noyſe of a paire of Organs or Sackbuts, or the ſinging of the Choriſters in Pauls, Weſtminſter-Abb
or in the Kings Chapto talke of the ſword in their hands. It is not good that ſuch children as theſe are ſhould be ſufthat any Papiſts ſhould ſit in the Parliament, and our ever to be honoured Worthies now ſitting in that great Conncell did not thinke it for the Kingdoms ſafety, that any Papiſt ſhould bee of the Kings Councell; and at the firſt ſitting of the Parliament no Monopoliſts, or Gatherers of Ship-money, or Pattentees, or any ſuch creatures, though they were lawfully choſen by the peoI ſee no reaſon that any Sectary whatſoever, whether Independent, Antinomian, Anabaptiſt, Seeker, &c. or any Fugitives that have ran over into Holland, or New-England to ſet up new Churches there, ſhould be ſuffered to ſit in the Great Councill of the Kingdome, which without doubt will with al their ability and power labour to maintaine their ſeverall factions, all which tend to the ruine
yea, the tenents of many of them are more deſtruthat any Sectary what ever ſhould ſit in the great Councell, eſpecially it being daily perceived that all the Sectaries through the land have their incouragement from ſome of them to doe miſchiefe every where, but if the people through the Kingdom will not humbly perition the Parhave children for their Princes, Iſa. 3. whether they be children in reſpect of years or diſcretion, then it is a ſad preſage of that kingdoms and countries ruin, where the people are not only divided amongſt themſelves, but their councels alſo, which they are through the whole land in all their Committees by reaſon of theſe Sectaries and Independents on all ſides, who are
and by this meanes have got all the wealth and riches of the Land into their own hands, with moſt of the ſtrength ▪ with the ruine and miſeries of many. The Lord open the eyes of all the people that they may timely ſee into their danger, and petition the Great Councell, that all the Sectaries may be removed out ofall offices, and Committees, and places of truſt through the Kingdome. But if any of them ſhall brag of any ſervice done for the State, it is well knowne they were not the only Actors in that imployment, but ten to one better Chriſtians then themſelves did the worke, though they have got all the honour from them, and have beene ever well paid for it, when the other wanted their monies, and therefore they having bin ſo well regarded already above others they may hold their peace, and be latisfied; for it is well knowne that not one of a thouſand of them before the warres begun was worth any thing, yet now they are knowne to be very rich and wealthy, when ſuch as were borne to great eſtates, and were as ſerviceable to the Parliament, and faithfuller to it, with fewer ſelfe ends then they have beene, are many of them deſtitute of Livelyhood, and many more of them by the calumnies and lyes of the Independents and Sectaries, are now in diſgrace, and all their ſervice is forgotten, all the which things, beſides the dangerouſneſſe of theſe mens Doctrines, ſhould teach all men to avoid and ſhun both their teachings, and teachers, and complices, and abetters.
This I thought fit out of my love to my countrey, and out of my deſire of all mens ſalvation to ſpeake. If my words ſhall find any eſteeme, or any ſhall for ſake the errors of their new wayes, by ſeeing the truth, I ſhall rejoyce and count my ſelfe happy; but if men reſolve to perſiſt in their erroneous opinions and by-paths of ignorance, I will ſay with the Apoſtle, 1 Cor. 14. 38. He that is ignorant let him be ignorant ſtill.
Paul in the fourth of the Epheſians, exhorting all Chriſtians to walk worthy of the Vocation whereunto they were called, and to behave themſelves as beſeemed Brethren; wiſheth them with all lowlineſſe and meekneſſe, with long ſuffering and patience, to bear one with another in love: And uſeth a forceable ArBecauſe, ſaith he, there is but one body and one ſpirit and one hope of Salvation: We all worſhip one God, we are all conIews and the Samaritans in points of Religion, made the Diſciples deſire, That fire might come down from heaven to end that controverſie.
Abraham to Lot, Gen. 13. Let not us contend together for we are brethren. I am moſt aſſured, if there were a right underſtanding of the differences that are now among brethren, there could not be ſuch bitter expreſſions one againſt another, and ſuch alienation of affection as is now too frequent and too well known to the common enemy. We are commanded, If it be poſſible, as much as lies in us, to be in in peace with all men, Rom. 12. 18. And the fruits of diſcord are ſet down in the 5th of the Galathians verſe 15. If ſaith the Apoſtle ye bite and devoure one another, take heede yee be not conſumed one with another, and in the 20. verſe. Hatred ſaith the Apoſtle, varience, emulation, ſtrife, hereſies &c. and envyings are of the fleſh, and they that do ſuch things ſhall not enter into the Kingdome of God. A double miſery follows thoſe that do theſe things, miſery here, and miſery hereafter, it excludes men out of heaven. The contemplation of the ſad condition, that will ineviJan. 2. 8. I do conceive, that if there were a right underſtanding one of anothers opinions, the world would wonAbraham ſaid unto Lot, ſo ſay I to all thoſe that love the truth in ſincerity and wiſh the Peace of Zion; Let not us contend, eſpecially with evill language, for we are breIude 3. For that truth which we have heard from the beginning, 1 Iohn 2. ver. 14. for the old way, verſe 6. The way the truth and the life, Ioh. 14. and for the honour of that Church againſt which the gates of hell can never prevaile; in the which there are all thoſe undeceiveable marks, as are able for ever to declare her to be built upon the foundation of Peter, in which the Goſpell of Jeſus Chriſt is purely and ſincerely both preached and beleeved, and where the Sacraments are rightly adminiſtred, and in the which there is the true invocaBritaine, France, and Ireland, ſuppoſing my ſelfe ſafe under his protection, whoſe honour and imperiall dignity I maintain: but all men know, what miſery to the ruine of me, my wife, and many ſmall children came upon me by it, through the power and exorbitant authority of the Prelates: ſo that for my duty and Loyalty to the King, I had a priſon for my reward, and the ſcornes and contumelies of the world to comfort me in it. And when I moſt humbly petitioned his highneſſe, complaining againſt the injuſtice done me, and moſt ſubmiſſively ſupplicated his Majeſty (who was the Caeſar to whom only I could then appeal) that he would be pleaſed to grant me one of theſe humble requeſts, either That his Majeſty would be pleaſed, but for one houre to give me a hearing of my juſt defence; or if
Paul found more favour from a Heathen Roman Caeſar, then I had from a Chriſtian King, the defender of the faith. After I ſaw all poſſibility of releefe was now taken from me, I writ my Apology to the Biſhops themſelves, diſcovering unto them their unjuſt proceedings in their Courts, and their unrighteWho is our Lawgiver, upon whoſe ſhoulders the government of his Church is laid, who is the wonderfull Counſeller, the Prince of peace; whoſe dignity and royalty in all this diſpute between me and Mr. Walter Mountague, I have to the utAnathema. Or if an Angel ſhould tell me there were a new way of worſhipping God, and ſerving him, then that which God himſelf hath ſet down in his holy Word, I would account him accurſed; for I have learned to believe God and Faith upon their word and bond, without any either Angelicall or Humane reaſon, or the authority of CounElenchus religionis papiſticiae, or my Flagellum pontificis, or my Apologie, or any of my Latine Books, in all thoſe they will finde, that the cauſe of all my ſufferings was this, and this only, That I maintained that all Churches were to be governed by an Ariſtocraticall and PresbyteB
to ſit down and examine whatſoever ſhall be ſaid on either ſide according to the holy Scrigtures: and I intreat them alſo to lay aſide all paſſion (which Religion has no need of) and all vain-glory and bitterneſſe, which is a diſhonour to our holy calling, and in the ſpirit of meekneſſe, and with a Virgin judgeCor. 3. 13, 14, 15. viz. Whether the Presbyterian go
There is a two-fold queſtion between us, they call the Presbytevi
whether it be Presbyterian Dependent, or Presbyterian Independent. The ſeMat. 18. and to the whole Presbytery in the Church of Ieruſalem? And this is the firſt Queſtion: Which that it may the better be underſtood, I will propound it in a ſimile, and that in a matter well known unto all men: The government of this famous City of London, and of many other great Cities through the Kingdome, are called CorIeruſalem, Epheſus, Corinth, and Galatia, &c. and whoſe lawes alone muſt be the rule for the ordering of all their government, doctrine, and manners.
I have premiſed this I have now ſaid, that all men may the betWhether, there were many Congregations and Aſſemblies in any of thoſe primitive Churches, as in that of Ieruſalem the Mother Church, and many Elders or Presbyters in that Church, and all other Officers; and whether all thoſe Congregations and Aſſemblies were one Church, and thoſe Presbyters and Officers all of them Elders and Officers of that one Church, and whether all thoſe Congregations and Aſſemblies were under one Presbytery? Which is the opinion of the Presbyterians, and the contrary that of the Independents. This I ſay is the queſtion between us and our Brethren. Now then if it can be proved, that there were more Beleevers in the Church of Jeruſalem then could all meet in one place, or in one congregation for all acts of worſhip; and if it can be evidently elucidated, that there were ſeFor out of Zion ſhal go forth the Law, & the Word of the Lord from Ieruſalem, Iſay 2. v. 3. We muſt have both our Law from thence, and our paterne of government. And out Brethren do make the Church of Jeruſalem the patern of their proceedings.
Now that all things may be handled in good order and in a meThat there were many Congregations and ſeverall Aſſemblies of Beleevers in the Church of Ieruſalem, in the which they enjoyed all acts of worſhip, and all the Ordinances amongſt
and that before the Perſecution we reade of, Acts 8. v. 1. The ſecond, That all theſe Congregations and ſeverall Aſſemblies made but one Church. The third, That the Apoſtles and Elders goThe fourth, That this Church of Ieruſalem and the government of the ſame, is to be a pattern for all ſeverall con
But before I come to the proof of theſe particulars, it will not be amiſſe in generall to take notice that all the Churches we read of in the New Teſtament, were Ariſtocratically and Presbyteri
Let us therefore firſt take notice what government was eſtabliActs 14. 23. And when they had ordained them Presbyters (for ſo it is in the origiin every Church, and had prayed with faſting, they commended
them to the Lord, on whom they beleeved. Here are two things obſervable. The firſt that the government of the Church was committed to the Presbyters. The ſecond, that the Presbyteriall government was that government that was eſtabliſhed in every Church; for ſo ſaith the Holy Ghoſt, when they had ordained them Presbyters in every Church. This was Gods ordinance, Acts 20. 17. And from Miletus he ſent to Epheſus, and called the Presbyters of the Church. Here we ſee there were many Presbyters in one Church. And Verſe 28. Take heed therefore unto your ſelves, ſaith the Apoſtle, and to all the flock over which the Holy Ghoſt hath made you Biſhops, to feed the Church of God which he hath purchaſed with his own blood. Here, as we may obſerve, that in Gods Dialect, Presbyters and Biſhops were all one, ſo likewiſe is evident that the Church was committed to their government: this Church therefore of Epheſus was under a Presbytery, and was to be regulated joyntly by them by a common-councell of Presbyters. And Paul to Titus, chap. 1. verſ. 5. For this cauſe, ſaith he, life I thee in Creet, that thou ſhouldeſt put in order the things that are wanting, and ordaine Presbyters in every City, as I appointed thee. If any man be blameleſſe, &c. for a Biſhop muſt be blameleſſe as the Steward of God, &c. From this place likewiſe we may take notice of the parity between Presbyter and Biſhop, and that the Presbyterian government was that way of ruling that God appointed, not in one City onely, but in every City, and that theſe Presbyters were the Stewards in Gods houſe, which is his Church, 1 Tim. 3. and had the government of thoſe Churches in every City laid upon them, which they were joyntly to governe and order by the common-counſell of Presbyters. And Paul in his firſt Epiſtle to Timothy, chap. 5. v. 17. Let the Presbyters, ſaith he, that rule well, be counted worthy of double honour, especially they who labour in word and doctrine. Still we ever obſerve, that the rule and government of the Church was in the Presbyters hands. And the Author to the Epiſtle to the Hebrews, ch. 13. 7. Remember, ſaith he, them that have the rule over you, who have ſpake unto you the Word of God, whoſe faith follow, conſidering the end of their converſation. And verſ. 17. Obey, ſaith he, them that have the rule over you, and ſubmit your ſelves, for they watch for your ſoules, as they that muſt give an account, &c. And in verſ. 24. Salute all them, ſaith he, that have the rule over you, and all the
Saints. Here againe he injoynes all the Churches to yeild obediFor they watch, ſaith he, for your ſouls, and they muſt alſo give an account of their ſtewardſhip. And in 1 Peter 5, 1, 2, 3. The Presbyters that are among you, ſaith Saint Peter, I exhort, who am alſo a Presbyter, and a witneſſe of the ſufferings of Chriſt, and alſo a partaker of the glory that ſhall be revealed; feed the flock of God which is among you, taking the over ſight thereof, not by conſtraint, but willingly, &c. neither as being Lords over Gods heritage, but being examples to the flock. And Saint James chap. 5. ver. 14. Is any among you ſick? ſaith he, let him call for the Preſbyters of the Church. He doth not ſay of the Churches, but of the Church. So that the Presbyterian government was in every Church, and every Church was to ſubmit it ſelf unto the PresbyActs 15. it is ſaid, that Paul and Barnabas went up to the Apoſtles and Presbyters, &c. And when they came to Ieruſalem they were received of the Church (it is not ſaid of the ChurVerſe 6. And the Apoſtles and Presbyters came together to conſider of the matter, &c. and Verſ. 22. Then pleaſed it the Apoſtles and Presbyters with the whole Church, &c. and wrote Letters by them after this manner. The Apoſtles, and Presbyters, and Brethren. And Acts 21. 17. And when we were come to Ieruſalem, ſaith Saint Luke, the Brethren received us gladly. And the day following Paul went in with us in to Iames, and all the Presbyters were preſent. From all which places, and many more which might be produced, it is moſt clear and evident, that in all Cities there was a Presbytery, and that the Presbyters had the power of order, namely, of preaching, and the power of juriſdi
And within theſe limits, as I conceive, is all the power given to the Presbyters terminated, and this they are by Gods OrdiPaul profeſſeth of himſelf in 1 Cor. 14. 37. that whatſoever he writ in his Epiſtles Were the Commands of the Lord. And the ſame may be ſaid of all the other Apoſtles. Now Paul writ to Titus, that the Churches in all Cities ſhould be governed by a Presbytery. And in the firſt Epiſtle to Timothy he commands Timothy again and aThat thou keep this Command without ſpot, unblameable till the appearing of our Lord Ieſus Chriſt. Here Timothy and all Miniſters in him, are to the end of the world bound to maintain that government unblameable that was apDiotrephes aſſumed unto himIohn the Presbyter, he ſharply reproves his proEpiſt. 3. That when he came he would remember his words, and teach him how to prate againſt the Presbytery with malicious words; For he (ſaith S. Iohn) contenteth not himſelf only to prate maliciouſly againſt us, but he will not receive his brethren, nor ſuffer others, but caſteth them out of the Church; which is an evill thing in him; ſaith Saint Iohn: But for you, ſaith he, ſpeaking to the Church, follow not that which is evill but that which is good. It was evill in him to aſſume unto himſelf alone, and his particular Congregation, that power that
Diotrephes would have his Congregation Independent, and have an abſolute juriſdiction within it ſelf, Which, ſaith Saint Iohn, is an evill thing. So that I cannot but wonder our brethren the Independents ſhould call Diotrephes the Patriarch of the Presbyterians, as one of them did to me not long ſince; whereas if the place be duIohn ſharply reproved, and in him, all that follow his ſteps, and will not ſubmit themſelves to the Presbytery which is Gods Ordinance, and that will not receive the brethren into the Churches, but upon their own termes and conditions. But of this buſineſſe when I come to the ſecond Queſtion.
In the mean time I muſt here make reply to what Mr Knollys by way of Anſwer hath to ſay to this Argument drawn from Diotrephes his practiſe which was occaſioned as I related before, by reaſon of a diſcourſe between me and an Independent, who affirDiotriphes was the patriarch of all the Presbyterians: which opinion of his Mr Knollys doth ſeem to favour, as by his words may appear, but I hope to make the contrary more evident then yet it hath been, viz. That Diotrephes was the primate of the Independents, and of all thoſe of the congregationall way. But firſt I will ſet down Mr Knollys his words at large, to take away all occaſions of their calumniating tongues, who ordinarily uſe to ſay, That we keep from the world their Arguments, that we may the better delude the people, and hold them in ignorance. His words therefore by way of anſwer to that Argument are theſe.
Now let the reader judge (ſaith he) whether the Doctor be not much miſtaken in his commentary expoſition and application of this place of Scripture. And let me give you to underſtand, that Saint Iohn ſaith verſe the 9. I wrote unto the Church. But ſeeing no men8 ought to be received, and ver. 10 whom Diotrephes would not receive, how then doth the Doctor ſay that Diotrephes aſſumed that power to himſelfe, which belonged unto the ColD otrephes oppoſed the brethren and forbad them that would have received thoſe who Saint John ſaith verſ. the 8. we ought to receive, yea and caſt them out verſe 10. of the Church, to wit, exDiotrephes would have his congregation Independent, and have an abſolute juriſdiction within it ſelfe? No, but Diotrephes would lord it over the Church, and have the preeminency above his brethren, whether fellow-Elders or fellow Saints. Diotrephes loving the primacy amongst them, he would be the Primate and Metropolitan of the Church, and have the preeminency of all the Preſbyters in it, and brethren of it. The Doctor could have urged this Scripture againſt the domineering Prelates, and why ſhould he marvell, that his brethren ſhould now urge it againſt the Court of Preſbyters. It is confeſt that Diotrephes did that which was evill in uſurping authority over the Church and thoſe brethren he caſt out of the Church; But that he was the firſt that oppoſed the Preſbyterian government, or that he did affront a Court or commonDiotrephes done ſo, why was he not convented before them? Surely the Apoſtle Saint Iohn would rather have written to the colledge of Preſbyters (if there were any ſuch) then to the Church, or in writing to the Church, would tather have ſent him a ſummons to appear at ſome conſiſtory before the Court and common-councell of Preſbyters, then to warne them to take heed of hiDiotrephes loves to be a Primate amongſt you, wherefore when the Preſbytry, that is to ſay, the Mapage 10 ▪
to be according to the Scripture of truth, to wit, that every particular man, as well as any aſſembly or congregation, may have their appeals to the Preſbytry of their Precinct, hundred, or diviſion under whoſe juriſdictions they were, and if they found themſelves wronged there, that they have appeals to ſome other higher Preſbytry or Councell of Divines for releefe and juſtice. I only aske the Doctor how he can prove thoſe appeals by Scripture; and if he could, whether that higher Preſbytry or councell of Divines (especially if they may ſay the Holy Ghoſt and wee) be not as Independent as theſe brethren and their churches, againſt whom the Doctor hath written. And if ſo, then ſuch a high Presbytry or councell of Divines, is not Gods OrDiotrephes was a Member and an Elder, whom he knew had powCorinth had power to judge them that were members therein, 1 Cor. 5. 12. 13. and therefore might as warantably admoniſh Diotrephes as the Church of Coloſſe might Archipus: Coloſſ. 4. 17. And if nothing of publike concernment ought to be done or tranſacted withDiotrephes to tell the Church of his faults, and to ſay, he would remember him and ſharply reprove him, and teach him to prate againſt the Presbytry with malicious words, which belonged unto the Court and common-councell of Presbyters. But I ſhall have a juſt occaſion to ſay more touching this matter, in the anſwer unto the third question, and therefore paſſing by the objection with his anſwer mentioned page 19. to the 29. unto its due place. I ſhall deſire ſeriouſly to conſider the Doctors proof of his firſt propoſition, which he laboureth firſt by proThus Mr Knollys in way of reply ſpeaketh to my argument concerning Diotrephes and of his intention what he will do in the inſuing diſcourſe to all the other arguments.
I have here ſet down his words at large, omitting only the greek and latin texts which he School-boy-like ſcribleth, to little other purpoſe than to ſhew his own vanity, and to perſwade the ignorant people, that he is ſome-body in the Greeke and Latine tongue (which kind of learning notwithſtanding the moſt of his fraternity generally deſpiſe and contemne) I have therefore omitPaul, 1 Cor. chap. 13. verſ. 19. rather to speak five words to the underſtanding of the people, that I might teach others, then ten thouſand words in an unknown tongue. And truly unleſſe there be ſome conKnollys, J. S. and my brother Burton and all the Independents, wherein they deal not fairly with me, nor ingenuouſly nor candidly with the people: for in ſo doing they delude them and meerly play the jug
This large diſcourſe of Maſter Knollys, if it be well weighed, hath but little ſubſtance in it, it conſiſting of abſurdities and contraditiKnollys and the vanimiſtaken in my comentary expoſition and application of this place of Scripture. Theſe are his words.
It will not be amiſſe therefore, in the firſt place to take notice what he denyeth in his anſwer, and what he affirmeth, with the reaſons of both, that the reader may the more eaſily perceive the vanity of error and the force and efficacy of truth. Firſt he denyeth that Diotrephes would have had an abſolvte juriſIohn knew any Court or Common counſell of PreſDiotrephes had. Secondly, it is not declared what it was that Saint Iohn had writ unto the Church in his Epiſtle nor in any other Scripture, except it were to receive thoſe brethren which Diotrephes would not receive and therfore, how ſaith God can the DDiotrephes aſDiotrephes was not the firſt that oppoſed the Presbyterian government, he ſaith, had he done ſo, then he ſhould have been convented before them, which he was not; and therefore he did not oppoſe a Court or common Councell of Presbyters. Beſides Saint Iohn would then have wrot rather to the Colledge of Presbyters (if they had been any ſuch) than to the Church, or in writing to the Church would rather have ſent him a ſummons to appeare at ſome Conſiſtory, than to warne them to take heede of his evill, that they did not follow it, and doubtleſſe he would have written thus. Diotrephes loves to be a Primate amongſt you: therefore when the Presbytery comes to keepe order, and to meet together in a Court common CounIohn, it is manifeſt that Diotrephes did not oppoſe the Presbytry, and that Saint Iohn then knew not of any Court or common counIohn wDiotrephes was a member, and that, that congregation had power to judge of him, and the reaſon of this his aſſertion, is, becauſe ſaith he, this Church had the ſame power over Diotrephes, that the Church of Corinth and that of Coloſſe had over their members.
Having thus briefly ſet down what Maſter Knollys both denies and affirmes with the reaſons of each, I ſhall now anſwer to every ſeverall branch in order; and if I be the more large in my reply, I crave pardon, in regard it is not only a buſineſſe of publicke con
For anſwer therefore to his reaſon of my miſtake, in my comDiotrephes had, I ſay, there was no neede of making any mention of it: For if there were many Presbyters in all the Primative and Apoſtolicall churches, and in that Church by name in which Diotrephes was Presbyter as it is evident out of all the places above quoted as out of the 14. of the Acts and the 15. and 20. and 21. of the ſame booke and the Epiſtle of Paul to Tit. Chap. 1. ver. 5. and the 1. Epiſt. oPet. chap 5. ver. 1. 2. 3. and the 13. of the Heb. and Saint Iames the 5. and the 3. Epiſtle of Saint Iohn which Maſter Knollys himſelf acknowledgeth and if it be alſo apparently evifeede includes the Keys, to wit, the power of order and preaching and the authority of juriſdiction and rule, and from the which charge
Diotrephes was an Elder and Presbyter in that Church Saint Iohn writ unto, which Maſter Knollys confeſſeth, that he had there his particular congregation, and therfore there was no neede of making any mention of it: for very common reaſon will dictate thus much, to any man, that if any great graſier have ten or twelve thouſand ſheepe and many ſeverall walks and places of paſturage to feed them in, and hath ſeverall paſtours to looke unto them all, as not a few Shephards can feede ten or twelue thouſands ſheepe, and gives them all a charge in common of looking to his ſheepe and feeding them, although all thoſe ſeverall paſtours are to have a generall care of all thoſe ſheep that have his marke upon them, and that are within the limits of his ſeverall walks and graſing places, yet it is to be underſtood, that every one of them hath his ſeverall flocke committed to him in ſpeciall for he muſt not be idle, over the which he is to have the particular inſpection and care for the well ordering of it, with this limitation, that he may not wrong the flocke, or do any thing con
In the ſame manner things were ordered, in the primitive and Apoſtolicall Churches, all whoſe Elders and Paſtours in them, had the charge of the ſeverall flocks committed to them in comcommuni conſilio presbyterorum as it is by all the Independents themſelves confeſt: for all thoſe Churches were Ariſtocratically and Presbyterianly goDiotrephes here, for which he was greatly blam'd by Saint Iohn. And that all thoſe Churches were to be governed by their ſeverall PresbyKnollys himſelfe in the third page of his pamphlet and in the eleventh of the ſame doth accord, who citing my words in my introduction to my booke deduceth from them foure concluſions, which I ſhall by and by ſet downe after I have related the grounds of them.
Before (ſaith he) the Doctor comes to proove his four particu12 page to the 29. Theſe words Mr Knollys quoteth out of my book. Now hear his anſwer. All which (ſaith he) ſhould it be granted, onely proves. First, that in every City or Church there was a Presbytery, For they Ordained them Elders in every Church, Act. 14. That thou Ordain Elders City by City, Tit. 1. v. 5. Secondly, that as there were Apoſtles and Elders in the church of Jeruſalem, ſo there were Elders, in the church of Epheſus Acts the 20. ver. 25. and in the church of Corinth and in the church of Galatia and Philippy, &c. Thirdly, that thoſe ſeverall churHebr. 13. 7. 17. 24. Who were their guids, obey your guids. Fourthly, that this Presbyterian church Government God hath appointed as his Ordinance to be continu'd to the end of the World, the which whoſoever reſiſteth, reſiſteth the Ordinance of God. Theſe are the foure concluſions Maſter Knolleys gathereth out of my arguments, but with all adds, ſaying, that all this doth not prove, that this Presbyterian Church government is dependent upon a ſupreame judicature, to the Decrees of which they muſt ſubmit themſelves and their churches. This ſaith Mr. Knollys doth not follow; but of that in its due place.
All which ſaith he) ſhould it be granted proves: Firſt, &c. to wit, the four concluſions now layd down in this place, I intreat the Reader to behold the vanity of the man, in ſo ſpeaking, all which ſh
as if he did me a great courteſie and favour to yeeld unto me, that which the holy Scripture in exch M Knollys himſelf conKnollys to have ſhewen his skill and to have produced the reaſons of his diſlike and gain-ſaying, but when he confirmed what I proved, as is manifeſt from his four concluſions it is a great folly in the man, to ſay, all which ſhould it be granted, when he himſelfe acknowledgeth as much, and in expreſſe terms in the eleventh page of his book hath theſe words; It is not denyed (ſaith he) by the brethren, (meaning the Independents) that the Presbyters in all Churches, were the men in the Government of the Churches, in which they were Elders: Theſe are his own words, by which he conſenCommuni conſilio Presbyteram: ſo that if every Congregat on and particular aſſembly, then the paſtor and Elder alſo of that congreKnollys his own conceſſion
The firſt, that the people are wholly excluded from GovernIt is not denyed by the brethren, that the Presbyters in all Churches, were the men in Government of the Churches, in which they were Elders: So that the people and Church though presbyterated (as they ſpeak) have not the government in their hands, as indeed they have not, as never haDiotrephes was an Elder, had power over him; and this is the firſt concluſion, that of neceſſity followeth out of Mr Knollys his words; but more of this in the ſequell of this diſcourſe.
The ſecond concluſion that follows out of his words is this That the Government was not put into the hands of any one ElKnollys ſaith, It is not denyed by the brethren, but that the Presbyters in al churches were the men in the government: according to that of S. John If I come, I will remember his deeds which he doth prating againſt us. So that whoſoever ſhall, Diotrephes like, indeavour to alDiotrephes his ſinne, and offend in like manner, and are equally to be blamed as aſſumers unto themſelvs of that power which only belongeth to the presbytery; now when all the Independents are guilty of this crime, they may juſtly with Diotrephes be cenſurd: and this is the ſecond concluſion that neceſſarily followeth from Mr. Knollys his words.
The third is this, that there were many congregations in all the primitive churches, and yet made all of them within their ſeverall precincts and juriſdictions but one church; for ſo it was here in the church that Saint Iohn writeth unto, where there were many Elders as Maſter Knollys confeſſeth, in the which every Elder had his particular congregation as well as Diotrephes, for they were no way inferiour to him; ſo that, if he had his particular concommuni conſilio presbyterorum, which kind of governDiotrephes oppoſing, or refuſing obedience unto, and afIohn, in that he prated againſt the presbyters with malicious words. So that by all that I have now ſaid, theſe three poſitions are clearely manifeſt which Maſter Knollys denyeth, viz: the firſt, That Diotrephes had a particular congregation. The ſecond that he affected an abſolute juriſdicton within himſelfe and to have his congregation independent, and that he was the firſt that oppoſed the presbyterian government; for we never read of any that prated malicious words againſt the Preſbyterie before. The third that the church that Saint Iohn writ unto, was governed by the common counſell of the Presbytery at that time, and that Saint Iohn did then acknowledge a Court and common councell of Presbyters both Claſſicall and Synodicall to appeale unto, all which Maſter Knollys notwithſtanding doth perKnollys his own words in this his anſwer, and then I will prove thoſe ſeveKnollys to ſay, that if nothing of publicke concernment were to be done without the joynt conſent of the Presbytery, that then Saint Iohn the Presbyter would not have tranſgreſſed ſo farre as to take upon him this authority over Diotrephes, to tell the Church of his faults &c. all theſe things I will methodically handle, and then go on to anſwer whatſoever Maſter Knollys hath to ſay to all my other arguments in their due places.
And for proofe, that Diotrephes had a particular congregation, which Maſter Knollys ſaith there was no mention of, waving the reaſons above ſpecified, from that nigh relation that is beKnollys his owne words, for it may be, he will beleeve himſelfe, and perhaps his Diſciples and followers and thoſe of the congregationall way will give more credit to him, whom they accompt very learned, then to any thing I can pro
Diotrephes (ſaith he) oppoſed the brethren and forbad them that would have received them, yea and caſt them out (ver. 10.) of the Church; to wit, excommunicated them; but doth it hereby appear (ſaith he) that Diotrephes would have his congregation independent? and have an abſolute juriſdiction within it ſelfe? N
(ſaith he) but, Diotrephes would lord it over the Church, and have the Preeminency above his brethren, whether fellow Elders or fellow Saints. By the way, take notice, that in Maſter Knollys his opinion, Diotrephes was a Saint, Saint Diotrephes therfore let him be even ſuch another Saint as himſelfe and his brethren are. Diotrephes (ſaith he) loving the primacy amongſt them, would be the Primate and Metropolitan of the Church, and have the preeminency of all the Preſbyters in it, and brethren of it. And why therefore ſhould the Doctor marvell that his brethren ſhould now urge this place againſt the Court of Preshyters? Thus Maſter Knollys while he ſeemes to anſwer, moſt maliciouſly and wickedDiotrephes, in affecting Supremacy over their fellow Presbyters and over the churches; and all this to inrage the people againſt them, when it is they themDiotrephes. But out of Maſter Knollys his words, it appeareth that Diotrephes had a particular congregation: For Church and congregation are Synonimaes in his Dialect, which is yet more clearely evident from his words page the 7. which are theſe: Therefore (ſaith he) the Apoſtle writs to the Church or particular congregation, whereof Diotrephes was a member and an Elder, who he knew had power to judge him. Theſe are Maſter Knollys formall expreſſions; out of all which it doth now evidently apIohn writeth unto, and that Diotrophes had his particular congregation amongſt them; for ſo Maſter Knollys doth in expreſſe termes acknowledge, and in ſo ſpeaI was much miſtaken in my commentary expoſition and application of that place, ſaying there was no mention made of any particular congregation Diotrephes had, And yet here he aſſerteth that Saint Iohn writ to the church or particular conDiotrephes was a member and an Elder: ſo that he hath done my worke for me once and again, and made himſelfe guiltie of that fault he charged me with page 6 and page 7. By which all men may ſee not only the contentiouſDiotrephes aſpiring to the primacy amongſt them and ſeeking to ſtand ſingular by himſelfe with his congregation, and to be Independent, and to have no relation or reference to the Presbyters of that Church, became an ofIohn for his ſo doing, in oppoſing his brethren in taking in and caſting out of what members he pleaſed, by his ſole and abſolute authority;
Knollys accordeth to: whether therefore this were not to make his congregation Independent, and whether Diotrephes was not the firſt that oppoſed the Presbyterian government, and affronted a Court and commonDiotrephes than thoſe godly Miniſters that deſire the government in common according to Gods holy word, I leave it to the judgeKnollys doth not palpably contradict himſelfe in all this his diſcourſe: for he acknowledgeth that Diotrephes had his particular congrehe did evill in uſurping authority over the church and thoſe brethren he caſt out: and yet notwithſtanding he ſaid it was more then he knew, or I could prove. Whether this therefore be not to contradict himſelf and to ſay and unſay and meerly to trifle, I leave to the judgement of all intelligible men.
I conceive that all men that are but of ordinary capacity, when they ſhall well conſider my argument and Mr Knollys his reply unto it, will ſayDiotrephes aſſumed that power to himſelfe, which belonged to the Colledge and councell of Presbyters; for if he had not bin a tranſgreſſour, and an offender againſt Saint Iohn and the other Presbyters, the Apoſtle would never have ſaid, Wherefore if I come ▪ I will remember his deeds which he doth, prating againſt us with malicious wordes, &c. ſo that by us there, muſt neceſſarily be underſtood, Saint John himſelfe and the other PresDiotrephes prated againſt and oppoſed. Now Saint John was an ElKnollys acknowledgeth it, and confeſſeth alſo that there were many more Elders in that Church, and againſt all thoſe did Diotrephes prate with malicious words in oppoſition to their authority, which Mr Knollys doth not gain-ſay, yea he affirmrth it, that Diotrephes would lord it over the Church, and have the preeminency above his brethren, whether fellow-Elders or fellow-Saints, he would be Primate, ſaith he, and Metropolitan of the Church, and have the preeminency of all the Presbyters in it, and Brethren of it. Doth it not then ſufficiently appear from Mr Knollys his own words, that Diotrephes aſſumed
Knollys ▪
and thoſe of his parties judgement, to aſſume that authority to himſelfe that belonged unto the councell of PresbyKnollys ſaith it is more then he knoweth or I can prove, that Diotrephes aſſumed that power to himſelfe that belonged unto the Colledge of Presbyters, or that he oppoſed the Presbyterian government, and yet acknowledgeth the thing in for
I ſhall alſo deſire the reader ſeriouſly to conſider with himſelfe, whether theſe words of Saint Iohn, Wherfore if I come, ſaith he, I will remember his deeds which he doth, prating againſt us with malicious words, do not neceſſarily inferre, that there was a Court and common-councell of Presbyters in that Church to appeal, unIohns time? For to what purpoſe otherwiſe ſhould St. Iohn have ſaid, If I come, I will remember his deeds, if there had bin no power and authority in that Church to have called Diotrephes to an accompt and to have puniſhed and cenſured him? But, ſaith Mr Knollys; If Diotrephes had affronted the Court and common-councell of Presbyters, why was he not convented before them? Surely the Apoſtle and Elder Saint John, would rather have writ to the Colledge of Presbyters (if there had bin any ſuch) than to the Church, and would rather have ſent him a ſummons to appear at ſome Conſiſtory, and would have writ thus, Diotrephes loves to be a Primate among you; wherefore when the Presbytry come to keep order and to meet together in a councell, I will remember his deeds and informe againſt him that he pra
but the Apoſtle did not know of any ſuch Court or councell of Preſbyters to appeal unto. Thus Mr Knollys triflingly cavilleth: As if Saint Iohn and the Presbyters had been all ignorant of their duty, and as if in writing unto the Church, Saint Iohn did not in that write to the Presbyters in it alſo, as well as Chriſt writing unto the ſeven Churches and in ſending unto them did not alſo write unto the Angels and Presbyters in them, when we learne from all thoſe Epiſtles and from the holy Scripture that the government of all thoſe ſeven churches, as of all the Apoſtolicall churches through the world, lay only on the Presbyters ſhoulders, which Mr Knollys alſo aſſenteth unto, ſaying page 11. That it is not denyed by the brethren, that the Presbyters in all Churches, were the men in the government of the Churches in which they were Elders. So that it cannot be denied but in his writting to the Church, he writ unto the PreſDiotrephes to an accompt, though Saint Iohn had never come thither; but he ſignifying that when he came he would remember his deeds, made them retard their proceeding againſt him, for a time, that he being a fellow-Presbyter with them (as Peter was, with thoſe Presbyters he writs unto 1 Epiſtle Pet. chap. 5.) might have the hearing of the cauſe amongſt the other Presbyters; all which ſufficiently confirmeth that Saint Iohn did acknowledge a common councell of presbyters in that Church to appeale unto. And therefore all Maſter Knollys his whibling queſtions are vaine and meerely to delude the people: for what man is there ſo ſtupid or ſo unexperienced in matters of government, or but underſtands the practice of our times in every corporation, or Committee, through the Kingdome, that knowes not if any Alderman of any Corporation, or any Commiſſioner of any Committee ſhould affect a particuDiotrephes, and would have uſed it againſt him, whether S. Iohn had come or no, although we may ſuppoſe that they did not proceed againſt him till Saint Iohn came: yea, I ſhall make it good out of Mr Knollys his words that there was a court in that church. But by this, I ſay, it appearIohn knew very well that there was a court or counKnollys affirmeth the contrary, peremptorily aſſerting that S. Iohn knew no ſuch Court to appeal to, and that I cannot prove any ſuch appeals. But it is ordinary with M. Knollys to confute the holy Scriptures, and to contradict himſelf as he doth both here and in all other of his anſwers, as in their due places we ſhall ſee. For what Chriſtian ever with deliberation did read the Scripture, that
Iohn could be ignorant that there was a court and Presbytry in every church, when M. Knollys himſelf acknowIohn knew the government that was then eſtabliſhed in all churches, as well as Mr Knollys. He could not be ignorant what government God had appointed & eſtabliſhed in every church which was a Presbytery (as appearKnollys hath acknowledged in divers places in this his Pamphlet, & in this his very anſwer concerDiotrephes, as we ſhall ſee by and by. And all this S. Iohn could not be ignorant of, and that in the Church of Ieruſalem, in which hee was both a Paſtor and a Member, that the Presbytery ru
Firſt, when they were pricked in their hearts, they applied themmen and brethren what ſhall we do? Acts 2. they went not to the church or people, but to the Apoſtles, knowing that the Miniſters were their guides, and that they were to be directed by them, and that they were bound to obey them. And ſo in the fact of Ananias and Saphira his wife, when they had purloyned the goods of the Church; for whereas it was ordered and agreed upon by common conſent that the price of thoſe poſſeſſions that were ſold ſhould be layd down at the ApoAnanias kept back part of the price, Saphira his wife alſo being privy to it: Hereupon the people appeal unto the Apoſtles in whoſe hands the government then lay, and who had power to cenſure and puActs the 5. they went not to the people and Church, but applyed themſelves to the Presbytery; and of this proceeding Saint John was not ignorant.
Again when the widdowes were neglected in the daily miniActs (and not unto the Church or people) who ordered that buſineſſe, and determined the controverſie amongſt them, to which the people aſſented. This alſo Saint Iohn was not ignorant of: And he knew very well that the Presbytery in Ieruſalem and all other Churches had power to ſend any of the Apoſtles or their other Miniſters into any other place to preach, or upon any meſſage, as we may ſee it Acts the 8Acts 14, & 15. For the Presbytery of Ieruſalem ſent Peter and Iohn to the City of Samaria to preach amongſt the people there, which they could not have done except the Presbitry had had powAntioch, where they ſent Paul and Barnabas and their miniſters to the Presbitry at Ieruſalem, & the Presbitry of Ieruſalem they likewiſe ſent their decrees by their Miniſters through all Cities and Churches, which they could not have done, had they not had authority over the Miniſters. Again S. Iohn knew very well that the power of admitting of members lay not in the peoples hands; for we read Acts the 9. When Paul came to Ieruſalem and aſſayed to joyn himſelf to the Diſciples, and that they being affraid of him, & believing not that he was a Diſciple, St Paul appeals from them to the Presbytery of the Apoſtles in whoſe hands the government lay; and declaring unto them how matters were, they admitted him into fellowſhip with them, without the conſent of the people & their good liking, for the government did not belong unto them. All theſe proceedings Saint Iohn knew very well, and therefore could not be ignorant that there was a Court and Councell to apIohn knew alſo that the PresbyIeruſalem had power and authority over any of the Apoſtles, and did upon any occaſion convent them before them as we may ſee in the 11. chap. and 21. where Peter was called before the Presbytery for going in to the Gentiles, and was therefore to give an accompt of his actions there, which he did; all with ſhews there was there a ſtanding Court: and ſo in the 21. chapter the PresbyPaul an order and direction how to behave himſelf
Iohn was not ignorant of, & therfore knew very well that in that Church alſo where Diotrephes was a Presbyter, there was a Court and Common-councell of Presbyters to appeal unto, or elſe he would never have ſaid, If I come I will remember his deeds. But why ſhould I ſpend time in proving that which to any underſtanKnollys hath proved it himſelf in formall words in many places in this his anſwer; for he confeſTherefore the Apoſtle writes to the Church or particular congregation whereof Diotrephes was a Member and an Elder, who he knew had power to judge him, as well as the Church or particular Congregation of Corinth had power to judge them that were Members therein, 1 Cor. 5. 12. 13. And therefore might as warrantably admoniſh Diotrephes, as the Church of Coloſſe might Archippus Coloſſ. 4. verſe 17. in theſe words, He confeſſeth that Saint Iohn knew that the Church whereof Diotrephes was a Member and PresbyIohn writ unto, had the ſame power over its Members that the church of Corinth had over its Members: Now all men that have read the firſt and ſecond EPaul to the Corinthians, know very well that there was a court in the church of Corinth with plenaIohn writ unto were equall in power to that of Corinth, and that of Coloſſe, and to all the other Apoſtolicall churches, as Mr Knollys confeſſeth and laboureth to prove; then theſe concluſions will neceſſarily follow
Iohn could not be ignorant that there was a court and common-councell of PresbyKnollys ſaith, that Saint John knew that that Church had power to judge Diotrephes, and therefore in this contradicteth himſelfe; for in the ſixth page he affirmed that Saint Iohn knew not any ſuch court.
2ly, it follows that there was an Uniformity of government in all the Apoſtolicall and Primitive churches: Wch wholy overthrowIeruſalem, Epheſus, Corinth, in all which there were many congregations, and yet all of them made but each of them a particular church within their reſpective juriſdictions, and were all to be governed by the joynt conſent of there ſeverall Presbytries.
And laſtly, that this order of government was to be perpetuated to the end of the world, which when Saint Diotrephes laboured to violate in aſſuming it to himſelfe and his congregation, both hee and all theſe that follow his ſteps, deſerve ſeverely to be puniſhed for it, as prevaricators againſt both precept and example of all well ordered churches and Chriſtians. And this ſhall ſuffice to have replyed by way of anſwer to what Mr Knollys had to ſay for proofe that Saint Iohn knew not of any Court or Common-coun
And now I come to make good thoſe appeals I made mention of page 10. which Mr Knollys thinketh a thing impoſſible for me to do; to wit, That every particular man, as well as any aſſembly or congregation, may have their appeal to the Presbytery of their Pre
Theſe appeales Maſter Knollys ſaith I cannot make good to be according to the Scripture of truth, although the having reKnollys peremptorily aſſer
Therefore for the gratifying of Maſter Knollys, and all ſuch as with candour and ingenuity and without any prejudice ſhall reade the inſuing lines, I ſhall in this place adde ſomething more fully and diſtinctly to that which I ſpake in the foregoing page for the proofe of thoſe appeales I mentioned page 10. and ſufKnollys affirmeth that I cannot make good that appeales be according to the Scripture of truth. And for proofe ofthis, I will begin with that of our Saviour Matth. 13 verſ. 15. Wherefore (ſaith he) if thy brother ſhall treſpaſſe againſt thee, go and tell him of his fault betweene thee and him alone, &c. But if he heare thee not, appeale higher to two or three more: And if he ſhall neglect to heare them, appeale yet higher, tell it then unto the Church, that is to the Court of Presbyters in that precinct. So that from this place it is evident, that appeales are warranted by the Word of truth; for truth it ſelf, hath taught us the Doctrine of appeals. And for Preſidents of appeales there are many in the New-Teſtament, to ſay nothing of the Old. To begin with that in the 5. of the Acts which we finde recorded after Chriſt's aſcenſion in the queſtioning of Ananias and Saphira, whereas by conjoynt argrement it was appointed and ordered amongſt them, that all things ſhould be common, and that ſelling their poſſeſſions, they ſhould bring
Ananias and Saphira his wife had not dealt faithfully in that buſineſſe, nor according to publike agreement, but had conſented together to deceive their brethren, and by that had ſcandalized the Goſpel, the Church or people for the redreſſing of this abuſe, take not the matter into their owne hands, nor challenge not any power unto themſelves for the puniſhing of Ananias and Saphira, as well knowing their place then, and that the government did not belong unto them, but to the Elders and Rulers over them; they appeale therefore unto the Apoſtles and make their comAnanias and Saphira, as both guilty of the ſame crime, whereupon they were convented before the Apoſtles as Delinquents; Peter then being there preſident and chiefe judge, and finding them guiltyCorinth; and it ſtands with all reaſon; for Jeruſalem was the mother Church, and therefore was inferior to none of the DaughActs where we have a ſecond appeale upon an other publike ſcandall, which was the neglect of their widdowes in the daily Miniſtration where they applyed themſelves unto the Apoſtles; for the particular congregations aſſumed not the authority into their hands of redreſſing the abuſe, nor challenged not any right to the government, but appealed unto the Apoſtles for remedy, who ordered that whole buſineſſe by joynt conſent, to which all the people willingly ſubmitted themſelves as it is at
Acts. The third appeale we finde Acts the ninth, where Paul aſſaying to joyne himſelf to the Diſciples, and they being afraid of him, and doubtPaul forth with appeals from them to the Apoſtles, who he knew had the authority in their hands, and making knowne his cauſe unto them, they forthwith admitted him into Church-fellow-ſhip with them without the conſent of the people, who indeed had nothing to do, either in the admitting of members of caſting of them out; and therefore they allowed of the appeale of Saint Paul, to teach all men wheIeruſalem to the PresbyIeruſalem had plenary power over the very Apoſtles and could call them at any time to an accompt, is manifeſt from the eleventh of the Acts where Peter was convented & queſtionedbefore them and was forced to give an accompt of his going in to the Gentiles and Preaching unto them, which he wilPeter and Iohn to Samaria, and the Church of Antioch ſent Paul and Barnabas with other Miniſters to the Presbytery of Ieruſalem, as is evident Acts the 14. and Acts 15. and therefore all theſe examples ſufficiently prove that all the people of every Church made their appeales to their ſeverall Presbyteries, if there aroſe any controverſies and abuſes among themſelves: and if there aroſe any difference between Church, and Church, or betweene Presbytery and Presbyterie about any points of Doctrine or Religion, then they made their apActs the 15. and this is one of Gods Ordinances as the Independents themſelves doe acknowKnollys doth, ſhould ever dare ſay, that appeales cannot be made good to be accor
Yea this method of dealing and manner of handling of buſiPaul made uſe of it, by appealing from inferiour Courts to Caeſars tribunall. And I ſhall never be brought by all the arte and wit of man to beleeve, that Chriſt hath left his Church under the New Teſtament in a worſe condition then it was under the old, where we know they had appeales from one Court to another. Nay if Chriſtians now, had not the liberty of appeales in matters of conMatth. the 13. and beſides the Preſidents I produced out of the Word of God to confirme appeales, the lawfulneſſe of appeales is ſufficiently eſtabliſhed and ratified. So that I hope that which I have now briefly ſet downe, may ſatisfie any rationall man. But before I go on to prove that the people or Church have not power to judge their Miniſters, which is the laſt thing I undertake to make good. I muſt ſay ſomething by way of anſwer to a vaine and frivolous cavill of Maſter Knollys, which is this. If the Doctor can prove theſe appeales, (ſaith he) I aske him whether that higher Presbytery or Councell of Divines, be not as Independent as the brethren and their Churches againſt whom the Doctor hath written: and if ſo, then ſuch a high Presbytery or Councell of Divines, is not Gods Ordinance by the Doctors own confeſſion and affirmation. The very
Gal. 1. and this Word hath directed us to the law and to the teſtimony, Iſay 8. and proclaKnollys would grolliſhly put upon me; and this ſhall ſufthat the people and congregation in any Church have not power to judge their Miniſters, which Maſter Knollys affirmeth they have, and for inſtance proCorinth and that of Coloſſe, underſtanding by Church the people, who he ſaith had power over the memPaul is compared to the body of a man: they will eaſily perceive, that the governors and rulers are compaPaul ſaith 1 Cor. 12. verſ. 27. Now yee are the body of Chriſt, and members in particular. And God hath ſet ſome in the Church, firſt Apoſtles, ſecondly Prophets, thirdly Teachers, after that miracles, then gifts of healing, helps in Government, diverſities of tongues; are all Apoſtles? are all Prophets? are all Teachers? &c intimating that the Apoſtles, and Prophets and Teachers, and helps in Government in the Church, every of them keepes their ſtations, to wit, they that are once Apoſtles, TeaEpheſians verſ. 11. Where Saint Paul ſaithHe gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts and ſome Paſtors and Teachers for the perfecting of the Saints, and for the worke of the Miniſtry and the edifying of the body of Chriſt, till we come all into the unity of the faith, and of the knowledge of the ſonne of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. We finde not in all the holy Scripture that any of thoſe true Miniſters were at any time degraded, or loſt any thing either of their Titles or of their authority, but as God had put the rule and Government of the Church into their hands, and had given them the power of the
Acts the 14. &c. and that the Presbyters had the Government of thoſe ſeverall Churches put into their hands, that the people and members of thoſe Churches were commanded to obey their Presbyters as their guides whom God had ſet over them, Heb. 13. as Maſter Knollys and all the learnedſt of the Independents do acknowledge. We finde likewiſe by the practiſe of the Church of Jeruſalem the Preſident of all other Churches, that the people there for the redreſſing of any abuſe amongſt themſelves, aſſumed not the power into their own hands, but applied themſelves and made their addreſſes and appeales to the Presbytery, and that they ordered eveCor. chap. 2. ver. 6. a place ſo much abuſed by the Independents; ſufficient (ſaith the Apoſtle) to ſuch a man is the cenſure which was inflicted of many. So that it was not inflicted by all the people, but by ſuch only in whoſe hands the power lay, which was the Presbytery, and therfore the Apoſtle ſaith by many or of many. And truly if we would but duly reade the Epiſtles of Saint Paul to Timothy and Titus which were writ to them, and in them to all the Miniſters of the New-teſtament in all ages to come, and obſerve the rules ſet downe in them, which are to continue to the ende of the World, we ſhall finde that for all Acts of government and for the well ordering of the Church, it is only committed into the hands of the Miniſters and presbyters of the ſeverall Churches through all Nations, and that to them only belonged the manaAſia, Revel. 2. & 2. We ſhall finde that all the Epiſtles Chriſt writes unto them are directed to the Angels and Miniſters of thoſe ſeverall Churches, as upon whom the Government of thoſe ChurRom. 12. ver. 6. Having gifts differing according to the grace given unto us, ſaith Saint Paul, whether prophecy, let us prophecy according to the proportion of faith, or miniſtry, let us waite on our miniſtry &c. He that ruleth, with diligence &c. Here we finde that every man according to his place and office, he is injoyned to wait upon it and not to deſert it; they that are appointed to rule, they are ever to rule; and the others that are under them, are ever to obey; every Member is to keep his ſtation in this myſticall body; the Magiſtrates and Parents and MaCorinth. ver. 19, 20, 21, 22. Circumciſion (ſaith the Apoſtle) is nothing, and uncircumciſion is nothing, but the keeping of the commandements of God; That is, the yeelding of obePaul 1 Theſſ. 5. 12. Know them which are over you in the Lord, and eſteem them very highly in love for their works ſake: For God hath made them PaPaul ſaith, 1 Cor. 7. ver. 20. Let every man abide in the ſame calling wherein he was called; and as if it had not bin ſufficient to have once ſpecified his mind in this buſineſſe, in the 24 verſe, he reiterateth this precept ſaying, Brethren, let every man wherein he is called therein abide with God. So that for the Miniſters and Presbyters of the Church, or for the Magiſtrates of the Common-wealth, or for Maſters or Parents of Families, for either of them, I ſay, to leave their calling in their particular places of ruling: and for either the flocks under the Paſtors, or ſubjects under the Magiſtrates, or ſervants and children in the ſeverall Families under their Parents and Maſters, to offer to take the Government into their own hands, or to joyne themſelves in Commiſſion with them, and to take the rule in either Church, State, or Families upon them, is to leave their callings, and ſo to tranſgreſſe againſt the commandements of God who, hath injoyned the Magiſtrates, Miniſters and Paſtors both in Church and State to command, and all the people under them to obey, and in their ſo doing they each of them abide in the ſame calthey will be found tranſgreſſours of the Laws of God and Violaters of that Order God hath appoynted in Church and State, and bring confuſion in both; Now, God is the God of Order, and hath injoyned all men to keep his commandements, and the commandement given to the Magiſtrates, is to rule; and the commandement given to the people in every Church is to obey their guides and yeeld double honour unto them; the honour of reverence and ſubjection, and the honour of
maintenance; they are ever bound to obey them in the Lord: And this is the Order God appointed in all the Primitive Churches, That the Presbyters only ſhould rule in them, and that the people ſhould obey and not intermeddle in the government; for that is not to keep themſelves in their ſeverall Stations, and to abide in the ſame calling wherein they were called.
And to ſpeake the truth, the ignorance of this doctrine and the pride of too too many hath bin the onely cauſe of all thoſe confuTo keep himſelfe in the ſame calling wherein he was called, he would know that the Magiſtrates place whether civill or ecclerſiaſticall, is to command, and that the ſubjects and peoples place under them in their ſeverall aboads and habitations, is to obey.
They would underſtand likewiſe, that in every kingdome, comArcana Regni and appertain not unto them. And ſo it is in every Corporation, howſoever the Letters or Mandates from either King, Parliament or State, are directed unto the ſeverall Counties, Hundreds or Corporations or Cities, yet the Lieutenants, Governors, Sherifes, Mayors, Aldermen and Common-councells in each of them are to mannage the buſineſſe and to put in execution what they are commanded and injoyned by either Letters or Mandates, and the people under them ſeveral
For if any Delinquents be found out, they are not hailed before the people, but before ſuch as are in authority; there is not an orDiotrephes, who is blamed for this his temerity by St. John, to teach all men not to do the like left they fall into the ſame condemnation; ſo that they knew very well that howſoever all the Epiſtles of Sant Paul and the other Apoſtles were directed to the ſeverall Churches of their times, yet the managing of the affairs of thoſe Churches belonged only unto the Presbyters Stewards and Angels of thoſe reſpective Churches, as we may ſee in thoſe ſeven Churches of Aſia, where the Letters and the Epiſtles are directed to the Angels and Miniſters of thoſe Churches as thoſe that had the Government of them in their hands, and not to the people: And ſo it was in the Church of Corinth, a place that the Independents ſo much abuſe.
Howſoever Pauls Epiſtles were directed to the whole
ſufficient to ſuch a man is the puniſhment inflicted of many. So that all the people did not cenſure him, or inflict that puniſhment upon him; but many, to wit the Presbyters and thoſe in authority in that Church. And this agreeable to all reaſon: and therefore Maſter Knollys is mightily miſtaken in his Commentary expoſition of this place and that of the Epiſtle to the Coloſſians, in ſaying that as the Church or particular congregation of Corinth had power to judge them that were members therein. 1 Cor. 5. 12. 13. and as the Church of Coloſſe had power to admoniſh Archippus. Coloſſ. 4. 17. ſo the Church whereof Diowas a member, might as warrantably admoniſh him. Theſe are his words, in which there is a double yea a treble fallacy: for firſt he taketh the word Church in another ſenſe then the Scripnon ſequitur
and this is the third error that inſueth from groundleſſe principles; for this is not a good conſequence, Paul writing unto the Church of Coloſſe hath theſe words, ſay unto Archippus that he take heed to his Miniſtry, and wriCorinth the 1. and 5. ſaith verſ. 5. Deliver ſuch a man unto Satan for the deſtruction of the fleſh &c. Ergo the people have the power in their hands over all the members of thoſe Churches both Miniſters and people. This I aſſert doth not follow in all good reaſon; No more then it will folEngland now, or if any Meſſage ſhould be ſent unto any corIt belongeth to the great and grave Councell of the Kingdom to mannage publike affaires, and to the Major and Aldermèn, and the Common-councell of each Corporation to tranſact and order the publicke buſineſſe, and affaires, and for this only reaſon, becauſe they are the men in thoſe ſeverall places that God and the people have inveſted with authority over them and it only belongeth unto them to order all affaires of publicke concernment, who God and the people have called and appointed to this end and purpoſe. And ſo it was in all the primitive and Apoſtolicall Churches, the Epiſtles were writ to the churches, but directed to the Angels and Miniſters in them, as whoſe place it was to watch over them for their good and who only had the power of the Keyes, to bind and looſe, to caſt out and take in, according to Divine authority. Yea all the world knowes, that God never gave the Keyes to the people in any Church, but to the Miniſters, therefore the authority of order and juriſdiction only belongeth to the MiniKnollys by Church underſtandeth a particular congregation or aſſemand not the Presbyteries in every Church; he is much miſtaken in his Commentary expoſition and abuſeth not only himſelf but all thoſe poore deluded people that follow him.
Yea, he deſtroyeth his own principles and thoſe of the congreI. S. do acknowledge, That the Government lay in the Presbyters hands in every church. Maſter Knollys his words to this purpoſe I have often ciI. S. his words are theſe page 11. in aſſerting that the Perſbyters did rule the Church at Ieruſalem, and ordinarily other Churches, whom do you hit? (ſaith he in his anſwer to me) Sure not the Independents, as you call them, we grant it is their part to rule; thus he: but of theſe words in their due place.
In the meane time, we may take notice, that they acknowthat the government of thoſe ſeverall Churches lay in the
Presbyters hands, who only had the ordering of the affaires of thoſe Churches as the Stewards over them, and whoſe place it was, to receive any accuſations, and examine matters of ſcandall and to proceede againſt offenders by cenſ
as the Epiſtles of Paul to Timothy and Titus do ſufficiently evince. And therefore it is not only againſt the Word of God, but their own principles, to inveſt the people with power and authority over their MiPaul in writing unto the Coloſſians and bidding them ſay to Archippus, that he take heede to his miniſtry, and in writing unto the Corinthians that they ſhould caſt out the inceſtuous perſon, inveſte the people in either of thoſe Churches with power and authority over either Presbyters or their fellow members. For the power of reproofe and cenſure with authority belongs primarily and principally to the Paſtors and Presbyters, in every Church, as the Epiſtles of Paul to Timothy and Titus ſhew, in the which all Miniſters are taught their duty in their ſeveadmoniſh, and how, who to ordaine, and who to caſt out, and how to exerciſe all other Acts of government, as thoſe of ordination, excommunication and cenſure &c. and all Miniſters are to performe their offices judicially, & authoritatively, not by way of charity which any Chriſtian upon juſt occaſion obſerving all the vitall circumſtances, of a well ordered reproofe and action, as of time place and perſons may do; for there is a very great difference between the admonition of the Miniſters and that of the people which lyeth in this, that the Miniſters doe what they doe in the Church as Officers and Magiſtrates and men in place and power; and the people do it by way of charity and love and only out of Chriſtian duty, and not with any authority they have over the people; and if their brethren will not heare them, they can goe no farther then to take one or two more with them, and if they will not heare them, then to refer it unto the Church, to tell and informe their ſeverall Presbyterias having nothing to do with another mans ſervant, as Saint Paul ſufficiently declareth in the fourteenth chapEpiſtle to the Romans; and although all Chriſtians are commanded, Coloſſ. the 3. and in divers other places, to admoniſh one another, yet this proves not that they have rule, power and auto rebuke, to exhort, and admoniſh, and cenſure, as Embaſſadours, Stewards, and Governours appointed by God himſelfe over them for this very purpoſe and end, not onely to beſeech and intreate them, but if they be refractory and diſorderly to puniſh and cenſure them, and that by their place as they are officers and as they have received the Keyes, whereas other Chriſtians do their duty onely out of love as Brethren and not as Magiſtrates; So that what the people do, either in admoniſhing or exhorting it is out of charity; or what they do in chooſing of officers, or caſting out of offenders out of the Church, it is either by denomination of them, or in approving and aſſenting unto what the Presbytery doth; as the Saints ſhall judge the earth ſo that it is not in the peoples power to hinder the caſting out of any offender, if he be proved ſcandalous; or of receiving any into the Church or into any office of the ſame, if they be thought fit and worthy of it for their gifts and graces; for they have no power to do any of theſe things, for theſe are all actions of ſuch as are in authority and have the power of ordering things in their hands, which I affirme was never given to the people.
And therefore thoſe places quoted by Mr Knollys, to prove the authority of the people over either their Miniſters or Fellow-members, are not for his purpoſe, as bDiotrephes given by S. Iohn and this his cenſuring of him, For uſurping ſole authority to himſelfe and prating malicious words againſt Saint Iohn and the Presbyters of that Church he writeth to: Theſe two concluſions do neceſſarily follow.
The firſt; That all ſuch as affect an abſolute juriſdiction in every particular congregation within it ſelfe Independent, without any
Diotrephes was, and if they re
The ſecond is this: That all ſuch Miniſters and Congregations as give the authority and power of ruling and ordering the affaires of the Church into the hands of the people, either wholly excluding the Miniſters, or joyning the people with them in the Government of the Church, they thus leaving their ſtation and calling wherein they were called, are prevaricators and offenders againſt divine inſtitution: For God hath given the keyes, the power of order and juriſdiction to the Miniſters and Presbyters only, and injoyned the people to obey them: But ſuch are all the Miniſters and Aſſemblies of the congreErgo, they are all prevaricators and offenders againſt di
And thus much I thought fit by way of anſwer, to reply unto all that Mr Knollys had to ſay, againſt my argument drawn from Diotrephes, and in defence of their congregationall practices
If (ſaith he) nothing of publike concernment ought to be done and tranſacted without the joynt & mutual agreement, and common conJohn the Presbyter would not have tranſDiotrephes, to tell the Church of his faults, and to ſay he would remember him and ſharply reprove him, and teach him to prate againſt the Presbytery with malicious words, which belonged to the Court and Common-councell of Presbyters.
Thus Mr Knollys rather chatters than diſputes, in making ſuch
Knollys know, that there was no tranſgreſſion in Saint Iohn againſt the Presbyters in taking ſuch authority upon himſelfe: for S. John was an Apoſtle, and an univerſall Paſtor, tyed to no one place or flock, but had the ſame power and authority that Paul and all the other Apoſtles had over all the Churches, the care of which lay primarily and principally upon them, who were immeJohn had no leſſe authority and power over this Church, wherein Diotrephes was an Elder, and in and over all other Churches, then S. Paul and all the other Apoſtles had in all Churches: Now if S. Paul, could give a Law unto the Church of Corinth, For the caſting out of the Inceſtuous perſon, and for the carrying of themſelves with Order and Decency, in their Aſſemblies and ſharply reproove offenders in that Church, and if all the other Apoſtles did the like, and took ſuch Authority upon them over all the members of thoſe ſeverall Churches; and that without any tranſgreſſion of any divine inſtitution, but with the very good liIohn tranſDiotrephes, in telling the Church of his faults, and ſaying He would remember him, and ſharply reprove him; for this he might well do by his ſole Authority, without any offence, as he was an Apoſtle, for what he did, he did by immediate Revelation and had a warrant for it from Chriſt himſelfe, who ſent his ſpirit to lead him into all truth.
And therefore it is a ridiculous if not an impious thing in Maſter Knollys, to draw ſuch an inference from a phantaſie of his own brain, in that he makes no difference between Saint Iohn and anoIohn took more upon him than he ought. Beſides it had been no tranſgreſſion in any other Presbyter, if he had writ ſo to any Presbytery, under which he had
If I come I will remember his deeds, &c. For in his ſo ſpeaking, he would aſſume no more authority to himIohn did, whoſe place it was to cenſure ſuch an offender, and in his ſo doing he ſhould no way impeach the power and authority of the Court or CommonIf I come I will remember his deeds, ſufficiently declareth, that there was power in their hands, and manifeſteth, that he was a judge there among the reſt, who with others had the hearing of all cauſes there, and that all buſineſſes of publike concernment ought to be done and tranſacted by the mutuall and joynt accord and agreement of the Presbytery, and not to be managed by any one ſingly by himſelf, or by the people whom God had never given the Keyes unto, nor the power of rule and Government: This I affirme will neceſKnollys vainly intimateth. And I am confident that any judicious Chriſtian upThat Saint Iohn in his ſo writing was no offender, though all things of publike concernment in the Church were ever to be tranſacted by the joynt agreement and common conſent of the Presbytery. So that all men that are judicious may plainly behold the futility in both the anſwers and cavills of this man, and well perceive that he was never cut out for a diſputant, or ever fitted for Government in church or State; who if he might have his own minde would bring in a confuſion in both, and violate all order divine and hu
And truly if a man would but conſider the manner of Governſeven new Churches or rather ſeventy (for every ten or twelve of them prove a Church) he ſhould find in them all, ſo much diſorder and diſcrepancy amongſt them, and yet every one of them pretending Divine authority for its particuThat God was never the author of them, for God is a God of order and not of confuſion: for never ſince the world began was there ſuch practiceaſſumes an abſolute ſoveranity unto themſelves Independent, from all other Churches and Presbytries, from the which there is no appeale, be one never ſo much wronged. And they are as ſo many free States, and republicks, every one of them ruling within themſelves as abſolute Magiſtracies. And therefore upon all occaſions, if any difference ariſe betweene member and member in thoſe Churches, or betweene Church and Church as often they do, as other Countries and CommonKnollys preaches on when he goeth into the Countrey yet they ſend their Officers in the name of the Church to any other of their Churches, upon any difference, or about any of their Grolleyes, with as great State and Grander, as if they were very abſolute principalities, and they uſe by the report of thoſe that have ſeene the manner of their carriage in their imployment in imitation of greatneſſe, the ſame garbe and geſtures that Embaſſadours, or thoſe that carry a Meſſage from the Houſe of Commons, to the Houſe of Lords, uſually do; making their honours and conges, and they are ſuch bunglers at the work as thoſe that have ſeene them ſay, it is one of the ridiculoſeſt ſpectacles that ever was beheld; for they make a thouſand Jackinaps tricks and act their ſeverall parts with ſuch affectation of State, that experienced men and ſuch as well know what belonges to the entertainment of Embaſſadors, affirme, that they never beheld any thing ſo fanaticall. It is reported that Iohn Lilburne my Scholler is Maſter of the Ceremonies amongſt them, and
If ever there were any people in the world that trampled all government both Divine and Humaine under their poluted feete, or ever made a ſcorne of authority I may truly ſay the Indepenby theſe their doings, they ſet up the Lord Chriſt upon his throne in his Kingdome, and in their houſes, and compt all thoſe that differ from them of their congregationall way, as enemies of the Lord Ieſus, and of his kingdome; and eſteeme of them as of a company of Infidels; and yet they have neither precept nor preſident for their ſo doing, but St. Diotrephes in all the holy Word of God, which conſtituted a Presbytery in every Church and committed the government of all the congregatias that Church Saint Iohn write unto can witneſſe, which was governed by the conjoynt conſent of them all, in which Saint Iohn was a Presbyter, and therefore writ, If he came he would remember Diotrephes deeds: which abundantly declareth that Saint Iohn acknowledged a Court, a ſettled government in every church, whether the members might have recourſe for redreſſe of any abuſe or ſcandalls and therefore took no more upon him then belonged unto his place: and this ſhall ſuffice to have anſwer'd to Maſter Knollys his laſt whibbling cavill, and to have ſpake of this point of controverſie between us in this place.
I ſhall anſwer methodically to all his other evaſions in their due places which the reader ſhall finde as they are ſcattered through the booke, for he is very immethodicall in all his pamKnollys his owne words.
But in the meane time it is ſufficiently confirmed out of the Word God and out of all the Scriptures above quoted, that all the churches we reade of in the New-Teſtament, were ſo many corporations in Chriſts kingdome, which were to be governed by a Common-councell of Presbyteries. And ſo for many yeeres after the Apoſtles times they were Governed Communi conſilio presbyterorum, as our brethren the Independents do confeſſe and prove by antiquity and humane authority; which weapon I wonder they will contend with, in deciding of Gods matters,
But it ſeemes Saint Ambroſe his authority pleaſeth them well, though if we looke into it, it makes much againſt them. He lived as the author that cites him, ſaith, within the fourth Century. His words are theſe upon the 1. of Timothy. Synagoga & poſtea eccleſia ſeniores habuit, quorum ſine conſilio nihil agebaTake with it his own interpretation. The Iewes Synagogue (ſaith he) and afterwards the Chriſtian church, had Elders, without whoſe counſell nothing was done in the church, which, by what neglect it grew out of uſe, I knew not, unleſſe it were perhaps the ſloth or rather pride of the teachers, whileſt alone they would ſeeme to be ſome body. However it is acknowledged by their owne teſtimony, that in the Apoſtles time and many yeares after the Apoſtles, nothing was done in the church without the Councell of the Presbyters.
So that it is evident the Primitive churches were governed by the joynt and common councell of the Presbytery, and the people had nothing to do with it. We may adde here unto Saint Ambroſe, Saint Ieromes teſtimony, who in his Commentaries upon the firſt chapter of the Epiſtle of Paul to Titus, largely declaring himIdem eſt ergo Preſbyter qui & Epiſcopus & antequam, diaboli inſtino
&c. In the which words he acknowall Churches were governed by the common councell of the Preſbyters, and not by the advice of the people. Yea the very Canons of the Pope in the firſt part, and the 95. diſtinction, giving the reaſon why the Preſthat it was through faction, and for the avoyding of further Schiſmes and rents in the Church and cities, uſing the very words before quoted out of Saint Ierome, and confeſſeth that before that time, the Churches were governed Commum conſilio Preſbyterorum, not by the people or any
As for the Presbyterian government, in the ſenſe that I undera Magiſtracy, or Ariſtocracy, or Signory, or Court; that is, a Company, or Senate, or Councell of grave wiſe, and underſtanding men, inveſted with authority and power of ruling, ordering, and commanding, and in whoſe hands the government is put. And as the word is taken in the civill polity and Government, ſo in the Eccleſiaſticall; By a Presbytery we underſtand, a Religious, Grave, Solid, Learned, and wiſe councell of Divines and Miniſters, or men of inveterate experience; and ſuch as know how to Rule and Govern thoſe that are under their command, with wiſdome and moderation, and according to the Word of God; and the which men likewiſe are inveſted with Authority and Power for to exerciſe a juriſdiction over others, and are hereunto called by ſuch as are able to judge and diſcerne of the ſufficiency of their gifts and abilities for this worke, which the ordinary and common people cannot do. And as in the civill State, the Presbyters and Elders of the people, were thoſe that had the rule over them for the common good of them all and for their bodily preſervation; So the Presbyters and Elders in the Church are thoſe that have the rule and government over the Churches for the ſpirituall good of their ſouls. And as Kings and Rulers are by a Metaphoricall and borrowed ſpeech called Paſtors and Sheepherds of the people, and are ſaid to feed the flocks committed to their charge, by which word is underſtoode the exerciſe of all lawfull and modePresbyters and Miniſters are called the Paſtors and Sheepherds, yea, and Stewards over the flocks committed to their charges,
have dominion over our faith, as Paul ſaith in the 2. of the Corinthians; chap. 1. verſe 24. But that they ſhould be helpers of our joy; that is, they may not uſurpe an abſolute Soveraignty or power over the congood Shepheards, to preſerve the flockes committed to their charge, that they ſtraggle and ſtray not from Chriſts fold, and run not into the by-wayes and thickets of ſinne and errour, and be corrupted with noyſome food, and falſe Doctrine: And if they have any among them that are unruly, that they bring and rewithout the joynt conſent of that Preſbytery or spirituall Corporation, under whoſe commands they are. And it ſtands with all reaſon, that a Common councell, of godly, grave, learned, and experienced miniſters, ſhould ever be more able to manage and order a government, then two or three unexperienced men, or two or three hundred young people, of which moſt Cona whole Colledge or an Aſſembly of learned Preſbyters commonly are; who by God himſelf have the diſpenſation of the Word and the ordering and ruling of the Church committed unto them, and who in the Preaching of the Word, and the adminiſtration of the Sacraments, and in all ordinary acts of worſhip, and in governing and ruling the flocks committed to their ſeverall charges, are the ſucceſſors of the holy Apoſtles.
But by the way, an objection is here to be anſwered unto, made by ſome of the Independents after this manner.
The Elders and Presbyters of the Apoſtles times, ſay they, by the impoſition of their hands, gave the gift of tongues and propheſie, Acts 19. 1, 2, 3, 4 5. and the 8. 18 and 1 Tim. 4. 14. and healed the ſick Iames 5. 14, 15. according to our Saviours promiſe Mark. 16. 18. Let, ſay they, the Presbyters of our time, let them impoſe their hands upon the ſick and heale them, let them by impoſing hands upon their diſciples inable them on a ſudden to ſpeake with ſtrange tongues, and foretell things to come; and then we will acknowledge them for a true Presbytery, then will they be a right aſſembly of Elders, and the Apoſtles ſucceſſors; but, if they cannot give to others, nor yet have for themſelves in ſtore, any of the true Apoſtles, any of the right Preſ
Theſe are their formall words in print. Before I come to my anThomas did, who ſaid, Vnleſſe I put my hands into his ſide and my fingers into the print of the nailes, I will not believe. And as the Iews ſaid unto our bleſſed Saviour, Thou that ſavedſt others, now ſave thy ſelf, come down from the Croſſe and then we will believe in thee, do this miracle and then thou wilt perſwade us. Here we ſee, they would make their own Articles, or elſe they would have no Creed. The Jewes had learned this method of diſputing from the Devill, who at his meeting of our Saviour Chriſt, and at his firſt aſſault, thus diſputed, If thou be the Sonne of God, ſaith he, and wouldeſt have the world ſo believe, and me too, on thee, then
command theſe ſtones to be made bread, do this miracle firſt; but thou canſt not do it, Ergo. So in like manner theſe men argue, except, ſay they, the Presbyters by the impoſition of their hands upon their Diſciples, can inable them on a ſudden to speake with ſtrange tongues, to foretell things to come, and heal the ſicke, &c. we will not acknowledge them to be true Elders: but let them do all theſe things by the impoſition of their hands, and then wee will acknowledge them for a true Presbytery. See the vanity of theſe men, and the inſtability of their faith, by their own confeſſijudgement and to the faith once delivered to the Saints. It is well known to the Learned, that the Apoſtles and thoſe Primitive chriſtians had extraordinary and wonderfull gifts, that raviſht the world then into admiration; and it is confeſt alſo by all underſtanding ChriManna in the Wilthe Land that flowed with Milk and Honey. So thoſe miracles of the Primitive chriſtians continued but for a time, till the Goſpell and the truth of the Chriſtian faith and doctrine was confirmed and eſtabliſhed, which being once done, and the holy Scriptures which were to be the rule of faith to the end of the world being left to poſterity, and to which we are tyed and commanded not to be wiſe above that which is written, 1 Cor. 4. 6. and forbid in Gal. 1. 8, 9. to believe otherwiſe then we have been taught, though the Apoſtles or an Angell from heaven ſhould teach otherwiſe; after, I ſay, the Doctrine of the Chriſtian Faith and Religion was confirmed, the ordinary working of Miracles ceaſed. And it is ſaid of Antichriſt in 2 Theſſ. chap. 2. That he ſhall come with ſtrong deluſions and lying wonders, and with all deceiveableneſs in them that periſh, becauſe they received not the love of the truth, that they might be ſaved. So that I cannot ſufficiently wonder, to ſee the dealing of theſe men, who in theſe dayes expect and look for miracles to confirme their faith, when notwithſtanding we are forwarned to take heed of all falſe deluſions, and commanded to the contrary. Shew us ſome miracles, ſay they, and then we will believe you are true Preſbyters. So dealt the Jewes with Chriſt, What ſigne ſheweſt
thou that wee may beleeve in thee? But when Chriſt had ſhewed them ſigne upon ſigne, and miracle upon miracle, were they ever the more convinced? Did thoſe miracles create beliefe in them? No ſurely, but rather hardned them and made them blaſpheme. When he caſt out Devils, they ſay he did it by the Prince of Devils. So without doubt, if the Presbyters had thoſe gifts of miracles, that they could gratifie theſe men with daily prodigies and workes of wonder, they would then ſay, they came with lying wonders, and with the working of Satan, and they would make the world abhor them the more. There is an old ſaying, that hee muſt riſe early and never goe to bed, that will pleaſe all men: and truly it would be not onely difficult, but an impoſſible thing, for any State or great Councell, were it never ſo wiſe, to pleaſe all the people under them. God himſelfe, nor Moſes, nor Aaron his ſervants, could pleaſe the Iſraelites though they ſaw never ſuch wonders continually before their eyes, to confirme their authority; yea they told Moſes and Aaron to their faces, that they tooke too much upon them. And afterwards they caſt off Gods own government & God himſelfe, as the Lord complains to Samuel, in 1 Samuel, and would ſet up a governement after the modell of their owne braine, as it is at large ſet downe in that Booke. And not long after they changed the manner of Gods worſhip, in Ieroboams time, and taught the feare of God, as the Lord complaineth, Iſay 29. after the precepts of men, and rejected Gods commandements, as Chriſt ſaith, Matth. 15. and Marke 7. So that what they thought beſt in their owne eyes, that was ever beſt pleaſing unto them. They would not content themſelves with the Written Word, though they were never ſo often by Moſes, and all the reſt of the Proto the Law and to the Teſtimony, Iſay 8. Even ſo it is now in theſe dayes, they conthat is ſet downe in the Written Word, but ſay, Come ſhew us ſome miracles, and then wee will beleeve you are a right Presbyterie. Our Saviour ſpeaking to the Jewes concerning Saint Iohn the Baptiſt and Himſelfe, Iohn, ſaith hee, came neither eating nor drinking, and ye ſay behold hee hath a Devill; the Sonne of Man came both eating and drinking, and ye ſay, hee is a Wine-bibber, a friend of Publicans and Sinners. So that whatſoever method or way God uſed to conStephen told them in Act. 7.
So now, in theſe our times they looke for miracles, and a new way of teaching. But all good Chriſtians are forbid to liſten afand are ſent unto Moſes and the Prophets, Luke 16. and are commanded to ſearch the Scripture, John 5. Yea our Saviour himſelfe in the perſon of Abraham, Luke 16. ſaith, That if men will not beleeve Moſes and the Prophets, they will not be perſwaded by miracles: and I am confident, that could the Presbyters doe all thoſe miracles theſe men deſire, they would the more reproach them, and exclaime againſt them, and afwrought by the Devill, as the Jews told our Saviour he did. I muſt confeſſe, I am of a contrary opinion to theſe men, not only in the matter of miracles, but in all external performances; for I am inſtructed in the holy ſcriptures, that the Devill can transforme himſelfe into an Angell of light, and that the Deceivers and falſe Teachers ſhall come forth in ſheeps clothing, and for outward appearance ſhalequalize, if not exceed, the faithfulleſt & trueſt Paſtors and Miniſters of Chriſt; and therefore we are in ſpeciall, commanded to take heed of ſuch: and for my particular, if any men whatſoever of never ſuch ſeeming ſanctity, ſufficient abilities, unblameable life, ſhould come forth and teach any other Doctrine of Faith, Manners, or Government, then that I have been taught in the holy Scripture; and ſhould confirme this their Doctrine with never ſo many miracles, I will ſtill continue ſtedfaſt in the Doctrine of the Apoſtles, and cleave unto the written Word, and will never beleeve contrary to that, though I ſhould undergoe the greateſt miſery, or be expoſed to the greateſt want by it, that any man ever ſaw: for I know that all theſe momentary trials and afflictions are not worthy that exceeding weight of glory that ſhall be revealed. And for this very point of the Presbytery, in that ſenſe I take it, I am ſo well aſſured that it is Gods Ordinance, as I am of any point in Religion. But as I ſaid before, if men may argue after this way. The Presbyters in the Apoſtles times did miracles, and ſ
Thus the Jewes might have arIſaiah, Ieremy, Ezekiel, &c. Moſes and Elias faſted forty dayes and forty nights, and
God gave unto his Church Apoſtles, Evangeliſts, Prophets, &c. and they ſpake all ſtrange tongues and divers languages, and did many miracles; but you and your Congregations, have neither Apoſtles, Prophets, nor Evangeliſts, nor ye have not the gifts of Tongues, nor yee can do no Miracle: Ergo, you are not the true Church. The Primitive Chriſtians and the ſervants of God in thoſe times, had the gifts of Tongues and Propheſie, and the holy Ghoſt came down upon them, and they ſpake by direction from God his infallible truth and Goſpell, whoſe ſpeeches were not tyed to time, and to one ſpeaker, but many ſpake one after another by Interpreters, as it is at large ſet down in the 1. of the Corinthians, chap. 14. verſ. 27. 28, 29, 30. &c. So that they ſpake infallible truth by direction from God: But you have none in your Congregations ſo miraculouſly inſpired with ſundry languages, and divers tongues, nor ye do not ſpeake infallible truths by direction from God; nor you cannot cure diſeaſes nor do miracles: Ergò, your religion is not the ſame Religion; nor your Congregations the true Church: ſhew us theſe miracles and then we will beleeve you to be the true Church, otherwiſe we may not, we dare not acknowledge you to be the true Church.
Again they may argue thus: The Apostles and Primitive Pastors, and Teachers preached freely, and laboured with their own hands, and were helpfull to the neceſſities of others, and were not burthenſome and exacting from others, and spake ex tempore, by direction from God: but your Ministers in your Congregations do not preach freely, nor labour not with their own hands, nor are not helpfull to to others neceſſities, but are rather burdenſome and exacting from others; nor they do no miracles, nor speake not immediately by inspiration, and ex tempore; but by Study and out of their Bookes, and are confined to time, and ſpeake not in ſtrange tongues and languages, one after another by Interpreters. Ergò, Your Miniſters are not Gods Ministers, nor your Congrega
We look upon the Apoſtles and Primitive Presbyters, as men miraculouſly and extraordinarily gifted, and as wonder-working men for the confirmation of the truth of the Goſpell to all ſucas their working of miracles, and ſpeaking of ſtrange tongues, and gifts of healing, &c. And thoſe we conceive were to continue no longer in the church, then for the confirmation of the truth of the Goſpel; Chriſt himſelfe proclaiming thoſe bleſſed, that believe without ſeeing of miracles, ſpeaking unto Thomas, Iohn 20. 29. Becauſe thou haſt ſeen me, ſaith he, thou believeſt, bleſſed are they that have not ſeen, and have believed. So that miracles now are not orWord of God, to be tranſacted over to all Chriſtian Churches, whoſe Presbyters have that power given unto them; neiMagiſtracy, or Signiory, or Corporation inveſted with authority of governing and ruling; and ſuch a counſell and company of men, as upon whom the government under Chriſt is laid, and to be extended ſo far, as their juriſdiction extendeth, and as far as by common conſent it may make for the good and edification of the church, and for the ſafety of the ſame. And ſuch was the government of all thoſe churches of the New Teſtament, which were as ſo maEven ſo all thoſe particular Congregations that are within the compaſſe and juriſdiction of the ſeverall Preſbyteries, are to be ordered and governed by the common and joynt councell of the ſeverall Preſbyters, or the greater part of them. For this was the order the Apoſtles eſtabliPreſbyters to command, and all the people and particular Aſſemblies and Congregations under them, to obey; neiEpiſtles writ by the Apoſtles to the ſeChurches, we ſhall finde in them, That they enjoyne all the ſeverall Congregations to yeeld obedience to their Paſtors and Rulers over them, and ſignifie unto them that they owe unto them double honour, eſpecially ſuch as labour in the Word and Doctrine; that is, they muſt yeeld unto them, not onely due reverence and ſubjection, and obedience to their councell and juſt commands in the Lord; but that they ſhould alſo afford them the honour of maintenance, and take order there be a ſufficient and competent, yea, an honourable allowance for their ſupport; and that as they miniſter to them spirituall food for their ſoules, they ſhould likewiſe miniſter unto them all things neceſſary for the maintenance of them and their Families, that they may comfortably and withto teach and rule the people; and this is their proper worke, and peculiarly belongs unto them; and the imployto hear and obey: and therefore if the ſeverall congregations do aſIohn 20. 21. and Matth. 18. 15, 16, 17, 18. Where our Saviour Chriſt eſtabliſhed a ſtanding government, to be continued to the end of the World, the violating and the overMan of Sin, and of all the Antichriſtian-brood, and be a meanes of eſtabliſhing truth and peace through the Chriſtian world. But it will not be amiſſe a little to conſider that place in Matth. 18. If thy Brother, ſaith Chriſt ſhall treſpaſſe againſt thee, go and tell him of it between thee and him alone: if he ſhall heare thee, thou ſhalt gaine thy brother; but if he will not heare thee, then take with thee one or two more, that in the mouth of two or three witneſſes, every word may be eſtabliſhed. And if he ſhall neglect to heare them; then tell it unto the Church: but if he neglect to heare the Church, let him be to thee as a Heathen man and a Publican. Verily, verily I ſay unto you, whatſoever ye ſhall binde on earth, ſhall be bound in heaven, and whatſoever ye ſhall looſe on earth, ſhall be looſed in heaven. In theſe words our Saviour Chriſt has reſpect unto the order and cuſtome of judicature in thoſe times in cenſuring mens manners and doAſſembly, Senate, Councell, or Presbytery, of underſtanding men aſſigned to that purpoſe, which our Saviour himſelf calleth a Church; & this government eſtabliſhed in the ChriIeruſalem, who did all buſineſſe of publike concernin the firſt chap. of the Acts, in chuſing of an Apoſtle in Iudas his place, and in the 5. chap. in cenſuring Annanias and Saphira and in the 6. chap. in chuDeacons, and in the 15. chapter in determining the queſtion there in hand, all in a Presbyterian way and by common conſent.
And this is that government, that God hath commanded to be perpetuated to the end of the world, in theſe words; Whatſoever ye ſhall binde on earth, ſhall be bound in heaven, and whatſoever ye ſhall looſe on earth ſhall be looſed in heaven. So that the Presbyters onely have the power of the keyes, & it is their place only to ordain MiPaul writes unto Timothy and Titus, and they onely are to judge and determine and to cenſure in matters of manners and doctrine, and the people are to allow and approve it according to the Word of God. Yea the very Synagogues of the Jews, which were the ſame that our churches are, were governed by a Presbytery, (as our brethren acknowledge) called by the name of the Rulers of the SynaActs 18. ver. 8. It is ſaid there, That Criſpus the chiefe Ruler of the Synagogue beleeved with all his houſhould. So that if there were a chiefe Ruler, or Iudge, or a Preſident; there muſt of neceſſity be a Councell or Segniory of inferiour ones, that had Rule and Authority over others as well as he: and where there is a chiefe Juſtice or Judge, there are other Judges joyned with him, as all reaſon perſwades, and there muſt needs be a Court of Judicature, where all things are tranſacted, by conjoynt and common conſent and agreement: and ſo it was in the Synagogues of the Jewes, who were ſubject to, and ordered by the determinations and abitrement of their Rulers and Governours. So that the ſeverall Churches or SynaMat. the 5. verſ. 22. And behold there came one of the Rulers of the Synagogue, whoſe name was Iairus ▪
here was a ſpeciall Ecce added to take notice, that a great man, and one in authority, came unto Chriſt, and that in a publick way, and one of the Rulers of the Synagogue. So that wee may obſerve the people in every SynaPresbyters, ſometimes Guides, ſometimes Rulers, and by Chriſt himſelfe and by his Apoſtles, are appointed over all Chriſtian Churches as ſo many corporations; to which all the Aſſemblies and Congregations under them, and committed to their charge, are to yeeld obedience and ſubmiſſion, in whatſoever they command in the Lord, and according to his bleſſed Word; for that muſt be the rule both of their commanding and of the peoples obeying. And this Presbyterian government, is that manner and way of ruling all Aſſemblies and particular Congregations under it, that God hath appointed in his Church, to be continued to the end of the world; the which whoſoever reſiſteth, reſiſteth the Ordinance of God. And this ſhall ſuffice to have ſpoken in generall, in way of proofe, That all Churches wee have mention of under the New Teſtament,
were Ariſtocratically and Preſbyterially governed, that is, were under the Government of a Colledge or Aſſembly of Preſbyters.
And now I come to prove in order the foure Propoſitions or concluſions I undertooke to make good. The firſt was, That there were many Congregations and ſeverall Aſſemblies in the Church of Ieruſalem, in the which they had all acts of worſhip, and did partake in all Ordinances of Church-Fellowſhip; and that before the perſecution we reade of Act. 8. and under the perſecution, and after the perſecution. And for the proofe of this Propoſition, and every branch of it, I will firſt produce ſuch plaMat. 3. ver. 1, 2. 5, 6. In thoſe dayes came Iohn the Baptiſt, preaching in the wilderneſſe of Iudaea, and ſaying, Repent ye, for the Kingdome of heaven is at hand. Then went out to him Ieruſalem, and all
The Baptiſme of Iohn, as all the learned know, was the ſame with that of the Apoſtles, for he preached the Baptiſme of Repentance for the Remiſſion of ſinnes, and BapIeſus Chriſt, ſaying unto the peoThat they ſhould beleeve on him which ſhould come after him, that is, on Chriſt Ieſus, Act. 19. ver. 4. Hee had his Commiſſion alſo from God as well as the Apoſtles, and Baptized Chriſt himMeſſiah as well as the Apoſtles; and had many honourable TeThat he was the greateſt Prophet that ever was borne of woman, and That he was a bright ſhining light, and That he was his witneſſe; and many other Enand to ſhew that he was ſent of God, and that he was that Elias that was to come before the Meſſiah: And all the people owned, and tooke him for a man ſent of God, and Ieruſalem went out to him, and all the Region round about, and were Baptized of him. In theſe words wee find that the people of Ieruſalem were all turIeruſalem be taken, it ſignifieth a numberleſſe multitude of men, or an innume
Ieruſalem at this time, ſhe was a moſt popuThat ſhe had ſomtimes in her, no leſſe then eleven or twelve hundred thouſand; but let it be taken that theſe were but ſix hundred thouſand inhabitants, it is a vaſt multitude, and yet ſeldome was there leſſe inhaIeruſalem, if any beleife may be had to Hiſtorians; for at that time it was one of the Metropolis Cities of the world, and the glory of Nations and the joy of the whole Earth; and beſides there was then great expectation, as we may read, Luke 19. 11. That the Kingdome of God ſhould immediately appear, and all the Jewes out of all Nations where they were ſcattered, now repaiMeſſiah. So that at this time, we cannot conceive but that there were infinites of people in Jeruſalem, and it is ſaid, That Jeruſalem went out and was baptized by Iohn. By Jeruſalem, here metonimycally the place is taken for the people. Now when it is ſaid that a City goeth out, it is to be underſtood either of the whole people, Man, Woman, and Child, old and young, with all the inhaIohn Baptist in that large ſenſe and expreſſion; ſo that in this place it muſt be taken Synecdochycally, and we are to underſtand a great part, or a chiefe part for the whole: as when a City is ſaid to enOfficers, as the Lord Mayor, Aldermen, and the Common-councell, and all their ſeverall Companies, and chiefe Captaines and Commanders, with all their magcommon people and the orBethlem, and the Wiſe Men came to Jeruſalem, to enquire where they ſhould finde him that was borne King of the Iewes, that they might worſhip him, for they had ſeen his Star, it is ſaid, That when Herod heard theſe things, He and all Ieruſalem was troubled with him. Here, by all Ieruſalem, is to be underſtood all the chiefe Officers and CourtiHerod being an
Jeruſalem, and of all the Courtiers and Officers under Herod, therefore it is ſaid, that Herod and all Ieruſalem with him was troubled. So that Tythat Ieruſalem went out to John and was baptized; it muſt therefore by a Senecdoche be tamany went out of Ieruſalem alſo, as well as out of other places: but in ſaying that all Iudea, and all the Regions round about, and Jeruſalem went out; this metaphoricall expreſſion doth ſignifie, That an infinite number of people in Ieruſalem it ſelfe, were made Chriſtians and Members of the Church; and that it is ſo to be underſtood, the plaMatth. 11. 12. our Saviour ſaith, That from the dayes of Iohn the Baptiſt, untill now, the Kingdome of Heaven ſuffereth violence, and the violent take it by force, then the which, there could nothing be ſpoke more emLuke alſo in ch. 16. v. 16. expreſſeth ſaying, That the Law and the Prophets were untill Iohn; ſince that time the kingdome of God is preached, and every man preſſeth in to it: that is, the generality of the people became beleevers, and were baptized: as it is yet more evident from Luke 7. 29, 30. by the very teſtimony of our Saviour, who ſaith, That all the people that heard him, and the Publicans, juſtified God, being baptized with the Baptiſme of Iohn; but the P hariſees and Lawyers rejected the councell of God againſt themſelves, being not baptized of him. So that by the witneſſe of our Saviour Chriſt, except the
Iohn the Baptiſt by his DiſVerſe; Tell him ſaith he, That the blinde ſee, the lame walke, the Leapers are cleanſed, the deafe heare, and the dead are raiſed, and the poore receive the Goſpel; this I ſay, was among the miracles, that the generality of the poore imbrace the Goſpel, and were baptized and made Believers: which muſt needs import a mighty multitude, and a great increaſe, or elſe it would not have been a thing of ſuch wonder, and have been ſent unto Saint Iohn as a miraculous thing; and a thing worthy to prove Chriſt himſelf to be the Meſſiah looked for; for no meere man could have wrought ſuch a work, asto draw the hearts of the the people to imbrace the Goſpel, but the Meſſiah himſelf; For Paul may plant, and Apollo may water, 1 Cor. 3. but God only the Meſſiah, muſt give the increaſe; he muſt move the heart to imbrace the Goſpel, and to believe; for faith is the gift of God, Epheſ. 2. and therefore this was the wonder that the generality of the people did believe and were baptized, and this was the ſole work and operation of Chriſt, and therefore proved him to be the Prophet they looked for. And it ſtands with all reaſon that there were infinites of people in Jeruſalem that believed; and that Iohn was greatly magnified of the people, and publickly folHerod himſelfe countenanced Iohn Mark. 6. 20and feared him, knowing that he was a juſt man and an holy, and obſerved him, and when he heard him, he did many things, and heard him gladly. And although we read not that he was baptized by Iohn, yet he highly honoured him; till Iohn reand told him, it was not lawfull for him to have his Brothers Wife. And in this interim of his ſeeming favour, we may conceive, that the Courtiers alſo and the great men would do as their Maſter did: for if we obſerve the manner of all Courts to this day, what the King does the Courtiers alſo do; if the King laugh, though there be perhaps a cauſe of mourning, they will all laugh; and if he frownes, though there be a cauſe of cheerfulneſſe
Iohn Baptiſt, but in Haman; as ſoon as the King frownd upon him, the Courtiers they covered his face, and up they truſſed him; be it right or wrong it is all one to Courtiers. But in that interim, I ſay, that Iohn Baptiſt was in favour with the King, without doubt it animated the people greatly to follow him, and by hearing him, many thouſand Saints were converted, and the multitudes of them were numerous, as is manifeſt from Matth. 14. 5. for it is ſaid, That when he would have put him to death he feared the multitude, becauſe they counted him as a Prophet. Here are two obſervables, the one, That he that feared not God, was afraid of his ſervants. The ſecond, that it was a mighty multitude of Believers that were in Ieruſalem; for a few could not have awed the King and kept him in feare: and therefore he was forced to defer the cutting off of his head, till he had got to him all the ſtrength of Galilee, all his Lords and high Captains, and his chiefe Eſtates and Commanders, Mark 6. 21. And when he thought himſelfe ſtrong enough, then he exerciſed his tyranny. Yea, when Iohn was taken away, yet the multitudes of the people continued stedfaſt in the faith, as we may ſee in Luke 20. by the confeſſion of the very enemies: for when our Saviour asked them concerning the baptiſme of Iohn, Whether it was from Heaven or of Men? And they reaſoned among themſelves, ſaying, if we ſhall ſay from Heaven, he will ſay, why then believed ye him not? and if we ſay of Men, all the people will ſtone us, for they be perſwaded that Iohn was a Prophet. Here by the confeſſion of the very eneIohn the Baptiſt. From all which places, and many more that might be produced, to prove, That there were ſo many Believers in Ieruſalem as could not all meet in one place or roome, or in one Congregation, to partake in all acts of worſhip; I thus argue.
1 Cor. 14. 26.) but of neceſſity muſt be diſtributed into ſeverall Congregations and Aſſemblies, and divers diviſions, that they might be all edified, and partake in all Ordinances. But in the Church of Ieruſalem, by the very baptiſme and preaching of Iohn, there were infinite multitudes, and a very City of Believers. Ergo, they could not all meet togePauls it ſelf were cramm'd full of peoI am moſt aſſured that there were ſuch multitudes of Believers in Jeruſalem, that five ſuch buildings as Pauls could not have contained their very bodies within their wals, much leſſe receive them, or entertaine them for edification. So that for the major, I am confident there is no intelligible man will doubt of it. For the Minor, it is manifeſt from the places above produced; for our Saviour ſaith, excepting the Phariſees and the Lawyers (which were but a little handfull) all the people, or the generality of them, juſtified God, and were baptized, and were BeSo that the concluſion from the premiſes doth neceſſarily follow. But from the former places I argue yet further after this manner.
Where there was ſuch an infinite company and multitude of ChriErgo, of neceſſity the number of the Believers was ſo great, as they could not all meet together in one place or roome, or in one congregation, for the enjoying and partaking in all acts of worſhip; but if they would be edified, muſt be diſtributed into divers Congregations and Aſ
For the Major and Minor of this Syllogiſme, beſides the force of reaſon and common underſtanding, which were enough to conThat by the very baptiſme and Miniſtery of S. Iohn the Baptiſt, there were ſuch an infinite company of Believers in the Church of Ieruſalem, as they could not al meet together in one place or congregation, for the injoying of all the Ordinances.
To theſe firſt arguments of mine, by which I proved that by the very Baptiſme of S. Iohn there were more converted and made Chriſtians and believeres in Ieruſalem then could meete in any one place or Congregation, Maſter Knollys anſwers by denying the minor of my Syllogiſmes, and I. S. by denying they were Chriſtians as we ſhall ſee. I will therefore reply unto them both, in order, beginning firſt with Maſter Knollys, whoſe words are theſe pag. 8. I do deny the minor propoſition of theſe arguments ſaith he. Neither hath the Doctor proved, that there was an infinite number of beleeMatthew, Mark and Luke, tell us of very many who were baptized by Iohn, and by Chriſts Diſciples; but doe not declare how many of thoſe baptized perſons were of the Church of Ieruſalem; and the Scripture witneſſeth, Act. 9. 31. That there were Churches through all Iudaea, as well as in Ieruſalem; and for ought I know, or the DoIeruſalem; it may be no more but thoſe hundred and twenty mentioned, Act. 1. 13, 14, 15. to whom were added about three thouſand ſoules, who continued in the doctrine of the Apoſtles, and in breaking of bread and prayers, Acts the 2. 42, 43, 44. This is all Maſter Knollys hath to ſay by way of anſwer for the enervating of the ſtrength of my Arguments and Reaſons, by which I proved there were more converted by Iohns Miniſterythen could meet in any one place in Ieruſalem.
Now here before I come to reply, I referre my ſelfe to the juThat there were an infinite number of beleevers, and a very Citie of them in the Church of Ieruſalem, and therefore more then could meet in any one place or Congregation: I demand I ſay of any intelligible ChriſtiKnollys himſelfe, grants that very many were baptized by Iohn and Chriſts diſciples, and none were bapthe Scriptures quoted, do not declare how many of thoſe baptized perſons were of the Church of Ieruſalem; for the Scriptures witneſſe that there were Churches through all Iudaea, as well as in Ieruſalem, and for ought (ſaith he) I know or the Doctor either, many of thoſe baptized perſons might be of thoſe Churches, yea the moſt of them, and but a few in Ieruſalem, it may be no more but thoſe hundred and twenty, mentioned, Acts the 1. verſ. 13, 14, 15.
If a bare denyall of any Argument with a ſenſeleſſe Reaſon or two, and an it may be, were a ſufficient conviction of a truth, then Maſter Knollys would be a very precious Diſputant, and to ſay
Bellarmine thou lyeſt, would be enough to confute all the Papiſts: But in matters of this nature and of ſo high concernement, there is more required then bare denials, and vaine evaſions and mayKnollis, that hee trifles in Divinity, and deales not like a ſerious nor learned Chriſtian, nor to the purpoſe: for this is not in queſtion betweene mee and the Independents, how many of thoſe baptized perſons through all Iudaea and the Regions round about were reſident in the Church of Ieruſalem? This I ſay was never controverted beIudaea and the Regions round about to the Miniſtry & Baptiſm of Iohn and Chriſts Diſciples, returned home againe to their ſeverall habitations, and there remained and aboad, as thoſe that came out of Ieruſalem to Iohns Preaching and BapIeruſalem and were baptized by Iohn the Baptiſt, (to ſpeake nothing now of the ApoKnollys is a meere Quibler, and a man no way fit for either diſputation, or any ſerious imployment.
The Evangeliſts ſpeaking of the great concourſes of people that came from all quarters to the Preaching and Miniſtery of Iohn, and to be baptized, to avoid miſtakes, doe ſpecifie the ſeverall plaThere went out to him Ieruſalem, and all Iudaea, and all the Regions round about Iordan, and were baptized of him in Iordan confeſſing their ſinnes, Mat. the 3. Here it is abundantly declared that it was an infinite company that came from Ieruſalem, as by the word Ieruſalem is ſufficiently maMarke confirmes this, chap. 1. ver. the 5. who ſaith, there went out unto him all the land of Judea, and they of Jeruſalem, and were all baptized of him in the river Jordan confeſſing their ſinnes.
And the ſame is further ratified by the words of our Saviour, Luke 7. 29. 30. who ſaith, that all the people that heard him, and the Publicans juſtified God, being baptized by the Baptiſme of John, but the Phariſees and Lawyers rejected the Councell of God againſt themſelves, being not baptized. So that now by the mouth of three witneſſes and by the teſtimony of Chriſt himſelfe it is ſufThat if Jeruſalem and all the people of Jeruſalem went out and were baptized by John (except the Phariſees and Lawyers) that there was an innumerable multitude, and therefore more then could poſſibly meet in any one place or a few, and many more then the hundred and twenty names ſpoke of in the firſt of the Acts; which fond conceit of Mr Knollys is yet more evidently refuted out of the ſecond of the Acts, where it is related that there were at that time Inhabitants and Dwellers at Jeruſalem devout men, that is, true Worſhippers and Beleevers from out of all the Nations under Heaven. To ſay nothing of Nicodemus, and of Joſeph of Arimathea and of many other Rulers, and of all the people and chilHoſanna and that received Chriſt into the City with all their acclamations and believed in him; the moſt of which were Inhabitants aud Dwellers in Jeruſalem and ſuch as had their aboad there, ſo that by this I have now ſaid, the folly and vanity of Mr Knollys and his cavill is apparantly manifeſt, and this truth ſufficiently clear to all, that there was an infinite number and a very City of Beleevers in the Church of Ieruſalem, beſides thoſe that were of the other Churches in Judea, and therefore could not all meet in one place: For the Scripture ſaith that Ieruſalem and they of Ieruſalem went out and were baptized by Iohn the Baptiſt; and therefore all good Chriſtians I am confident will ever beleeve the Scriptures and give credit unto the word of God rather then unto Mr Knollys; and if they will beleeve the Scripture of truth, then they will not onely beleeve there was an infinite number and a very City of Beleevers in Ieruſalem, and that by the very miIohn, but that Mr Knollys is a very wicJeruſalem
and all they of Ieruſalem, except the Phariſees and Lawwere baptized by John, and all theſe were inhabitants at JeKnollys affirmeth the contrary and confuteth all the Evangeliſts; whether therefore he be not a very precious diſ
And this might ſuffice to ſhew the vanity and wickedneſſe of the man and what a vain caviller he is, that thus abuſeth pretious time to abuſe himſelfe and miſerably to delude ignorant people: But for the farther confirmation of my Minor, I will produce one or two teſtimonies more out of the eleventh of Mark, where there is mention made of two great companies and parties of beleevers and thoſe all Inhabitants in Ieruſalem, the one of them that folthey feared him, becauſe all the people were aſtoniſhed at his doctrine, that is, they beleeved it: verſe 18. anIohn the Baptiſt, and they accompted Iohn a Prophet indeed, as all the men of Ieruſalem did, verſe 32. and either of theſe companies were ſo great and powerfull as they kept all Chriſts enemies in awe, ſo that they were affraid of the people of either party, and therefore there was then a very City of believers in Ieruſalem and they InIohn, for all Ieruſalem went out and were baptized by him; So that now I aſſure my ſelfe every but ordinary underſtanding man will gather that there was an innumerable multitude of belieIeruſalem, and more than could meet in any one place, or a few if they had been put together, when there were two ſuch potent parties there, as either of them kept the very enemies of Chriſt, the Magiſtrates and Rulers, yea Herod
Chriſts and Iohns Diſciples, and all beleevers, as wee ſhall more abundantly prove in the following diſcourſe; and thereMinor doth now ſtand firme, That there were more beleevers in Ieruſalem, and that by the very miniſtry and baptiſme of John, then could meet in any one place or a few, and that there w
which
Knollys denyeth and in ſo doing gives the ſpirit of God the lys and contradicts the holy Scripture and oppoſeth all ſound reaſon, and all this to maintain the fonde opinion of Independency. And this ſhall ſerve to have ſpoke by way of anſwer to what Mr Knollys had to reply to my firſt arguments concerning the multitudes baptized by John the Baptiſt.
I will now give an anſwer to what I. S. hath to ſay againſt this argument, of whom I ſhall take the liberty by way of preKnollys, my BroBurton and this I. S. are. And for I. S. I may ſay thus much of him that he is yet vainer then Mr Knollys in his anſwers; for he candidly denyeth upon all occaſions the Minors of my SylI. S. hath nothing of a Scholler in him; for all good ScholI. S. hath not ſo much ingenuity in him as to do any thing of all this; but firſt ſets down my arguments in an obſcure way and to the halves, ſo that the unlearned Reader cannot perceive the ſtrength of my reaſon; and then in a confuſed manner gives in his anſwer in the name of all the Independents, which upon due exa
Our Saviour in the 3 of John verſe 20. 21. ſaith, That hee that doth the works of darkneſſe, ſhunns the light; but he that doth truth, cometh to the light, &c. Truly I may juſtly accuſe I. S. and his fraternity of this ſin, that they not only ſhun the light themſelvs but hinder others alſo from it, and do whatſoever in them lies to keep men from the knowledg of the truth and from prying into their errors, that by this means they may atttain unto their own ends, and therefore they not onely diſpwith-hold the truth from them in unrighteouſneſſe: And in this facultie are all the Independents very expert who cunningly either pick and chooſe or curtalize and adulterate all a guments that are brought againſt them, or elſe totally paſſe them over with ſlighGoddeſſe that Diana of Independency, this J. S. though in all good learIohn the Baptiſt, and and then ſet down in what terms he delivers them, with his vain and impious anſwer to them.
Where there was an infinitemultitude, or a mighty City of beleevers, there they could not all meete together in one place or roome or in one congregation to injoy all acts of worſhip for edification; but in the Church of Ieruſalem, by the very baptiſme and preaching of Iohn, there was an infinit multitude and a very City of believers; ergo they could not all meete together in any one congregation.
This is the ſum of my firſt Argument. The ſecond is this.
Where there was ſuch an infinite company and multitude of ChriIohn; ergo they could not all meete together in any one place or congregation.
This is the ſumme of my arguments, which I made good out of the Word of God, and from ſound reaſon, as they that have read my booke with judgement, I am confident will acknowledge.
Now heare how J. S. ſetteth them downe with his anſwer to them pag. the 8. and 9. of his booke.
The Doctors firſt propoſition is (ſaith he) that there were many Congregations and ſeverall aſſemblies in the Church of Jeruſalem &c. for proofe whereof (ſaith he) he bringeth the multitudes of Converts to Iohns Baptiſme; the people of Jeruſalem, all of them; and all Iudaea &c. whereby (ſaith he) all became Chriſtians, or members of the Chriſtian Church: for Iohns baptiſme was into Ieſus Chriſt, and the very ſame with that of the Apoſtles. Thus I. S. ſets downe my Arguments, which I affirme, is not candid
And to ſay the truth, all the Independents ordinarily uſe this method in their pretended anſwers, as firſt, to let the bookes they reply unto be forgotten, and after that to blurte out ſomeI S. doth vain
As I haveſet downe the ſum of my Arguments, and compared his expreſſing of my meaning, with it; I will alſo ſet downe the ſumme of his anſwer to them, which he giveth in the name of all the Independents, ſaying, we anſwerd to your reaſon; and then ſet downe his own words in their full length, that all men may ſee my faire dealing with him. For I. S. doth not here deny my minor as Maſter Knollys did, or accuſe me of falſe Muſters as he vainely and impiouſly doth in his anſwer to my ſecond Arguthat thoſe that were baptized by Iohn Baptiſt were Chriſtians, to whom my brother Burton aſſenthat thoſe beleevers that were baptized by Iohn Baptiſt into Chriſt to come, according to the Papiſts doctrine, were not formed into a Chriſtian Church, or Churches, as after Chriſts reſurrection Chriſtians were. Theſe are my brother Burtons formall words, who not only aſſenteth to I. S. in this his opinion, but alſo bringeth in the authority of the Papiſts to confirme this their doctrine, and ſo in this the Independents
And this I conceive, was the cauſe that moved my brother Burton in the ninth page of his booke in the beginning of his anſwer, to ſay, `as for your indefinite enumeration of thoſe multitudes baptized by Iohn the Baptiſt and Chriſts Diſciples, we take no notice of them. This is his expreſſion there, concerning the which in due place. Surely if my brother Burton had thought them Chriſtians, he would have demeed them worthy to have been taken notice of: but in this he agreeth with I. S. and the Papiſts.
Now I will give you the ſumme of I. S. his Arguments, in way of anſwer, by which he denieth that thoſe that were baptized by Iohn the Baptiſt were Chriſtians.
The firſt is becauſe (ſaith he) they were baptiſed into Chriſt that was to dye, and not dead; therefore in his dialect they were no Chriſtians.
The ſecond, they were not baptized with the holy Ghoſt and with fire; therefore thy were no Chrſtians.
The third, they were no more Chriſtians then the Iewes that paſſed through the red Sea; but they were no Chriſtians; ergo they alſo that were baptized by Iohn were no Chriſtians.
The fourth, The baptiſme of Iohn was not perfect, ergo thoſe that were baptiſed by him were no Chriſtians.
The fifth, thoſe that were baptized by Iohn, did not only haſitate, but were ſcandalized at the true Meſſiah, and under the forme of Iohns baptiſme did fight againſt the true baptiſme and baptiſer the Lord Jeſus: ergo they were no Chriſtians.
Sixthly, they that were baptized by Iohn were not caſt into a Church mould, according to the NewJeruſalem, ergo they were not Chriſtians; and this Argument is brought in by way of a corallary.
This muſt needs be the ſcope of his anſwer, or elſe he ſayth nothing to the purpoſe in denying my Arguments, which were not only to prove, that thoſe that were baptized by Iohn Baptiſt were Chriſtians and beleevers, but alſo that they were in ſuch multitudes as they could not all poſſibly meete in any one place, or congregation to communicate in all the Ordinances and all Acts of worſhip to edification. The dint and force of the which ArguIohns quarters, yea Chriſts quarters, and all his Diſciples quarters before Chriſts death and Aſcenſion, and all the quarters of all Chriſtians that now live in the world: For if none are well Baptiſed and made Chriſtians indeede, but ſuch as are Baptiſed with the Holy Ghoſt and with fire, then all thoſe that were baptiſed before Chriſts Aſcenſion were no true Chriſtians, nor no Chriſtians in theſe our times, nor many Generations before us, who were not baptiſed by the Holy Ghoſt and with fire; and by theſe his fond cavills he overthroweth the Scripture it ſelf and all Divine and humane Authority, and gives the Spirit of God the lye.
And truly ſuch a peece of impious ignorance with ſuch impuI. S. and his complices came into the World. So that it ſtranges me e
But now I will ſet downe his Arguments in his owne words, and give my anſwer to them ſeverally. We (ſaith he) anſwer to your reaſons. So that he writes in the name of all the IndepenWe anſwer to your reaſons. Now take notice what he anſwers in the name of the whole Fraternity.
1. Iohns Baptiſme, was into Chriſt, but it was in Chriſtum moriturum, not in Chriſtum mortuum. This is J. S. his firſt anſwer. Truly one that ſhould but looke on all his Anſwers to my Arguthat they did not beleeve, that I. S. did well underſtand himſelfe when he writ this book: and there is ſome reaſon of this their opiFlagellum flagelli, and the beating up of Doctor Baſtwicks quarters, when he never came nigh them, and the taking hold and ſhaking of the Pillars of his diſcourſe, when hee never ſo much as touched them, with many ſuch other expreſſions, all which have no corIohn the Baptiſt were no Chriſtians, no Beleevers; which he doth by very ſenſeleſſe reaſons: the firſt of which I have related, viz. that they were baptized into Chriſt to dye and not dead, and there
But now take notice how the man contradicteth himſelfe in his anſwer; for the drift of it is to prove, that thoſe that were baptized by Iohn the Baptiſt were no Chriſtians, and yet hee ſayeth, they were baptized into Chriſt. Then they were Chriſtians by his owne confeſſion, for Ieſus Chriſt was yeſterday, and to day, and the ſame for ever, Heb. 13. and He was ever the Meſthe ſeed of the woman that ſhould breake the Serpents head, that Rocke upon which the Church was built, againſt which the gates of Hell ſhould never prevaile, Mat. 16. So that they that were bapEgypt, was the ſame for ſubſtance that it was in the Wilderneſſe, and in the land of Canaan; for otherwiſe it ſhould follow that the Supper of the Lord celebrated by Chriſt himſelfe before his paſſion, and in memoriall of his death, ſhould not be the ſame with that it was after Chriſts ReI. S. will not dare affirme; but if he ſhould, I am confident all the well grounded Chriſtians in the world would be his adverſaries in this; for the Apoſtle Saint Paul in the 1. of the Corinth. 11. 23, 24, 25. makes them all one for ſubſtance; and as the Sacrament of the Lords Supper was the ſame for eſſence be
I demand therefore of I. S. or any of the congregationall way, whether all ſuch ſubjects as take the oath of allegiance, or ſweare fealty to any King, who is owned by the people and whole Kingdome to be their lawfull King, as appointed and ſet over them of God, and is openly proclamed through the whoſe Realm to be their King, though at that time hee be in an other Countrey, and but now comming to take the poſſeſſion of his Kingdome, I ſay I demand whether ſuch ſubjects as take the oath of allegeance and ſware fealty unto him, before he comes and ſits viſibly upon his Throne, be not by this their oath become that Kings ſubjects, as truly and as really, as if the King were bodily preſent? I demand further, when hee is in perſon come into his Kingdome, and viIohn the Baptiſt, that great Officer of Chriſts kingdome, and the bleſſed Apoſtle, thoſe Stewards, Secretaries, privie Counſellors, & EmbaſDavid, and ſtrowing their garments in the way, ſaying, Bleſſed be the King that cometh in the name of the Lord, peace in Heaven, and glory in the Higheſt, Luke 19. verſ. 4. and therefore it is a ſenſleſſe reaſon, yea contraI. S. bringeth, conſidering there is no difI. S. is my brother Burton and the Papiſts, who thinke there was a great difference between the Baptiſme before Chriſts death and that after his death, when indeed for ſubſtance there was none, no more then was betweene the Sacrament of the Lords Supper before Chriſts death and after. And therefore all thoſe that received either of thoſe Sacraments or both of them beIohn the BapI. S. doth acknowledge, they were all as good Chriſtians as any now baptized by the IndepenIohn the Baptiſt were as good Chri
His ſecond is as ſenſeleſſe, which is this. To ſay (ſaith he) that the Baptiſme of Iohn was the ſame with Chriſts and the Apoſtles, is flat contrary to the aſſertion of Iohn himſelfe and the Apoſtles, Mat. 21. 25. Act. 18. 25. I baptize you with water (ſaith he) but there comes one after me, who ſhall baptize with the Holy Ghoſt, and with fire. Theſe are the words of his ſecond argument to prove that thoſe that were baptized by Iohn the Baptiſt were no Chriſtians. In the entrance of this his anſwer he beats the ayre, and fights with his owne ſhadow and falſifies my words; for I never ſaid nor thought it, that the Baptiſme of Iohn was the ſame with Chriſts; for the Scripture relateth that Chriſt baptized not at all, Iohn 4. verſ. 2. I ſaid indeed, it was the ſame with the Apoſtles, and that is maniLuke, ver. 2. & Iohn the 1. v. 33. where Iohn himſelf ſpeaking ſaith, hee that ſent mee to baptize with water, the ſame ſaid unto me, &c. Yea one of thoſe places quoted by himſelfe, Matth. 21. verſ. 25. ſufficiently declares that Iohn had his Commiſſion from God himIohn the Baptiſt had, and Iohn baptized with the Baptiſme of Repentance, ſaying unto the people, that they ſhould beleeve on him which ſhould come after him that is on Chriſt Ieſus, Act. 19. verſ. 4. and the veChriſt; yea faith and repentance was the ſumme of all the Preaching, both of Iohn and of all the holy Apoſtles, both before Chriſts death and after, as wee may ſee, Acts 20. verſ. 21. where the Apoſtle ſaith, Teſtifying both to the Iewes, and alſo to the Greeks, repentance towards God, and faith towards our Lord Ieſus Chriſt. Now when the Baptiſme of Saint Iohn and the Apoſtles, both before Chriſts death and after was all one for ſubſtance, and all into Chriſt, as wee may yet further ſee, Acts the 8. 16. where it is ſaid they were baptized in the name of the Lord Ieſus. It was no error in mee to ſay that the Baptiſme of Iohn was into Chriſt Ieſus, and the very ſame with that of the Apoſtles, for the Holy Ghoſt which is the
Iohn the Baptiſt were as good Chriſtians and beleevers as thoſe that were baptized by the Apoſtles, if repentance towards God and faith towards our Lord Ieſus Chriſt, and being baptized into him could make good Chriſtians; which were blaſphemy to gain-ſay, and nothing elſe but to give the ſpirit of God the lye: and therefore J. S. affirming that there was a diffeIohn and that of the Apoſtles, and denying that thoſe that were baptized by Iohn were Chriſtians, gives the ſpirit of God the lye: for the holy word of God which was penned by his ſpirit aſſerteth the contrary: And for that text that he citeth out of the third of Matthew, where Iohn ſaith, I baptize you with water, but there comes one after me who ſhall baptize you with the Holy Ghoſt and with fire; this is nothing to his purpoſe nor nothing againſt my opinion: For, as I ſaid before, it was never my beliefe that the baptiſme of Chriſt and Iohns bapIohn the Baptist hath taught the contrary, as in the words alledged it is ſufficiently declared: But I demand of I. S. whether the Apoſtles, all whoſe names were written in heaven, were not as good Chriſtians and Beleevers in Jeſus Chriſt by Iohns baptiſme, before they had received the gifts of the Holy Ghoſt, and were baptized with fire (which we read of Act. the 2.) as they were after the cloven tongues appeared unver. 3. If either he or any of his fraternity ſhall deny it, then they muſt deny the ſixteenth chapter of Matthew and the ſixt of Saint Iohn, where we finde that honourable confeſſion of all the Apoſtles where they teſtifie their faith in Chriſt into whom they had been baptized before that, yea they muſt deny the whole Scriptures of the New Teſtament which affirme the contrary: And if the baptizing of any with the Holy Ghoſt and with fire be that thing onely that makes men Chriſtians and Beleevers, then none that were not ſo baptized were good chriſtians: for the gifts of the Holy Ghoſt as the diverſity of tongues and working of miPaul doth ſufficiently declare, 1 Cor. 12. 30. Have all the gifts of healing? Do all ſpeak with tongues? So that all the people were not baptiI. S. his learning were no chriſtians: Neither was that the worke of the Apoſtles, but it was Chriſts work onely who firſt breathed the ſpirit upon the AActs the 2. and after that at many other times through the prayer of the Apoſtles and putting on of their hands upon the BeCornelius his houſe: but all the reſt were baptized with water before. And therefore thoſe gifts made them not Chriſtians but declared them to be beleevers, and were the effects of their faith, which notwithſtanding were not conferred by the Apoſtles, but were imI. S. ſpeaketh in theſe his argumenta
3. Therefore now, (ſaith I. S.) by Iohns baptiſme they were not all made Chriſtians no more then the body of the Iewes before John were turned Chriſtians by being baptized in the red Sea &c. For they were baptized into Chriſt by their baptiſme, 1 Cor. 10. 3. I deny not but this baptiſme of John was to prepare men for Chriſt, and did beare a more immediate relation to ſuch a worke, then any Ordinance before, but it did not make them abſolute Chriſtians. It did not abſolve and perfect the new Church, I mean not ſo far as that Ordinance of baptiſme was to do afterwards.
I. S. blaſphemeth rather then diſputeth: For that he ſaith is impious in the higheſt degree; for it is an apparent giving of the ſpirit of truth the lye, and a confuting of Chriſt himſelfe and Saint Paul, and an oppoſing of the generality of all the IndepenI. S. and my Brother Burton, acknowledge that thoſe that were baptized by the Baptiſt and Chriſts Diſciples before Chriſts death, were ChriI. S. out of his learning denyeth not oneMoſes in the red Sea were no Chriſtians; wheIohn the Baptiſt, Chriſt himſelfe and the quarters of Moſes the ſervant of the Lord, and of all the Independents, and to pull down the very pilI. S. I leave to the judgement of the learned! Our ſaviour ſaith Luk. the 7. v. 29. 30. And all the people that heard him, & the Publicans juſtified God, being baptized with the baptiſme of John, but the Phariſees and & Lawyers rejected the Councel of God againſt themſelves being not baptized of him. Here we have Chriſts teſtimony, who aſſerteth that (the Lawyers and Phariſees only excepted) all that heard Iohn of which innumerable multitudes of them came from Jeruſalem, for all Ieruſalem went out to him, did juſtifie God and did not reject his Councell, that is to ſay, they were Believers; for the councel of God in the miniſtry of Saint Iohn to all the people was, that they ſhould repent and believe in the Meſſiah and in token of their faith that they ſhould be baptized; now this ſweet councell for the obIohn did the Phariſees and Lawyers reject to their own perdition; for they would not bring forth fruits meet for repentance, that is they would neither believe in the Meſſiah nor repent nor be baptized; and therefore as a company of Infidels and unbeleeIohn ſaith Chriſt, juſtified God, and did not reject his councell, that is, they acknowledged that God was juſt, faithfull, mercifull and gracious, and therefore beleeved his promiſes and repented and were baptized and were all as good
I. S. his language, I refer it to the judgement of the adviſed reader! Chriſt declareth they were Beleevers and Chriſtians, for they juſtified God and rejected not his councel, but imbraced his grace and favour and free mercy; I. S. ſaith the contrary. It is true that the name of Chriſtian, was not given to beleevers, till they were called ſo at Antioch, yet to beleeve, in Chriſt and to be baptized into Chriſt, made them as well Chriſtians before his ſuffering as after; for otherwiſe Abel, Enoch, Noah, Moſes, Abraham, David and all thoſe Martyrs ſpoke of Hebrewes the eleventh, and all thoſe baptized by the Apoſtles be
And therefore I. S. affirming that by the baptiſme of Iohn the beleevers then were not made Chriſtians, and that the Iſraelits Baptiſed by Moſes in the cloude were no Chriſtians, overthrowes the holy Scriptures and gives Chriſt the lye, and confutes Paul himſelf who in the 10. of the 1 of the Cor. ver. 1. 2. 3. affirmes, that our fathers were under the cloude, and all paſſed through the Sea and were all baptiſed by Moſes in the cloude and in the Sea, and all eate the ſame ſpirituall meate, and did all drink the ſame ſpirituall drinke (for they all drank of the ſame ſpiritual Rock that followed them and that Rock was Chriſt) by the which teſtimony of the Apoſtle they were as good Chriſtians: as the Corinthians; for he comparing them together, ſheweth that they were equall to them in priviledges, and were as good Chriſtians as they, according to that of Peter Acts the 15. verſ. 9. and put no difference between us and them purifying their hearts by faith; & as he had proved that the Iſraelits were equall in
Corinthians, and all other Chriſtians, ſo he declareth likewiſe if the Corinthians and all other Chriſtians did ofIſraelites did, they ſhould likewiſe be equall to them in puniſhments: For God was no respector of perſons, but as inevery nation he that feareth God & worketh righteouſneſſe is accepted of him, Acts 10. ver. 35: ſo whatſoever Chriſtians, of what NaIewer or Gentiles ſhall offend as the Iſraelites did, they ſhall be equally puniſhed. So that by the witneſſe and teſtimony of Paul in this tenth chapter of the 1 of the Cor. and the 11. of the Hebrewes, and from the above cited Scriptures all our fathers under the cloude and all the Patriarkes, and all thoſe Martyrs, and all thoſe that were baptiſed by the Baptiſt and Chriſt Diſciples, were all as good Chriſtians as any Baptized after Chriſts death or now by thoſe of the Congregationall way or any Chriſtians in the world; and all that I here ſay is moſt true if any beliefe may be given to the holy Word of God. And therefore I. S. affirming the contrary blaſphemeth. And now I come to his fourth Argument. Which is this.
The learned and judicious know (ſaith he) that Iohn was but the Meſſenger before Chriſt Mal. 3. ver. 1. And his baptiſme was but as the ſtreaming of light in the Heavens before the day, and he did only bring and reſtore all things to their legall perfection by water, the element of the law; but Chriſt Ieſus he comes and Baptizes with fire, conſummats all things with this transforming powerfull element, even his ſpirit, Thus I. S. ſpeaketh.
To examine all the errors in theſe words, would take up much time, and require a large diſcourſe, but I ſtudy brevity. As for the firſt part of this his anſwer, where he ſaith, the learned and Iudicious know, that Iohn was but the Meſſenger before Chriſt, &c. it is a peece of vanity in him to produce the teſtimony of men to prove that Iohn was a Meſſenger of Chriſt, when the holy Scripture in many places aſſertsit, and when Chriſt himſelf hath declared that Iohn the Baptiſt was that Elias that was foretold ſhould prepare the way before the Lord and make his pathes ſtraight: but this I may truly ſay of I. S. that he is a meere ſtranger in all good learning and as ignorant in all Divinity and in the holy Word of God, as thoſe judicious he ſpeakes of, were ſingularly excellent and mighty in the Scriptures and all ſound theologie, whoſe works and godly ſolid writings, if ever he had read with unIohns Baptiſme and MiIohn, and his Miniſtry, ſaying in the 5. of Iohn 32. that he bare witneſſe of him, and that his witneſſe was true, and in the 35. ver. in expreſſe words affirming that he was a burning and ſhining light, and that the Iews for a ſeaſon did rejoyce in his light. And yet I. S. boldly and peremptorily affirmeth that the Baptiſme of Iohn was but as the ſtreamings of light, and that they were not conſummate Chriſtians that were baptiſed by him. Who ſhall we beleeve? I. S. or Ieſus Chriſt? Chriſt ſaith Iohn was a burning and ſhining light. I. S. ſayeth he was but as the ſtreaming of light; if this be not to give Chriſt the lye, I know not what it is! Chriſt in the ſeventh chapter of Luke and the 28. verſe, ſayth, That Iohn the Baptiſt was the greateſt Prophet that was ever borne of women. Then, he was inferior in his Miniſtry to none of them, no not to Moſes himſelf, of whom the author to the Hebrewes chap. 3. verſ. 5. ſaith with a verily, that he was faithfull in all the houſe of God as a ſervant for a teſtimony of thoſe things that were to be ſpoken after. Now if Moſes did his worke perfectly, as he did, and baptized thoſe perfectly in the Cloude and in the ſea as Paul aſſerteth 1 Cor. 10. and did all he did in perfection and acIohn the Baptiſt alſo did the like, for Chriſt ſaith that amongſt thoſe that are borne of women, there is not a greater Prophet then Iohn the Baptiſt: that is there was not one more faithMatthew do yet more fully declare verſ. 15. ſaying ſuffer it to be ſo now: for thus it becommeth us to fulfill all righteouſneſſe. Now if the Baptiſt did fulfill all righteouſneſſe in his Miniſtry, then he did it compleatly and made thoſe that were baptized by him perfect, compleat and conſummated Chriſtians; for he in his Office, fulfilled all righteouſneſſe; if therefore there were any imperfection
I. S. ſaith) in the Baptiſme and Miniſtry of Iohn, then he did not fulfill all righteouſneſſe, and then Chriſts words ſhould not be true, which is a high point of blaſphemy to thinke, much more to ſay and print as I. S. doth: for he that fulfills all rightein his Office doth it perfectly and compleatly, but Iohn did ſo: ergo all thoſe that he baptized were compleat Chriſtians. I demand therefore of I. S. my brother Burton and of all the InIohn the Baptiſt? I preſum they will not deny but that he was perfectly baptized. And if Chriſt himſelfe was well baptized, then all that were baptized by John were alſo well baptized and were perfect and compleat Chriſtians, for John was ſent of God to baptize; and he obeyed Gods command in this his Miniſtry, and in that alſo fulfilled all righteouſneſſe, and therefore all thoſe that were baptized by Iohn & by the Apoſtles before Chriſts death and aſcenIohn Baptiſt did not know as well how to make compleat Chriſtians, as I. S. or as any of the Independent Miniſters; for I know Iohn was ſent of God for this worke, and that he fulfilled all righteouſneſſe in it, and I know alſo that he was faithfull in his Miniſtry to the death, and feared not the face of Herod nor of any Mortall creature: for all this the Scripture aſcertanieth unto me; but that our Independent Miniſters were ever ſent of God, and bid to ſet up their new lights and to preach, up their congregatiIohn Baptiſt did, but like thoſe hireIohn the tenth, when they ſaw the Wolfe comming, cowardly ranne away, and left their poore flocks to the fury of thoſe beaſts and many of them now have left their flocks in the wilderneſſe and have deſerted their charges conActs 20. verſ. 28. who ſaith by the Apoſtle Take heede therefore unto your ſelves, and to all the
flocke, over which the holy Ghoſt hath made you Biſhops, to feeds the Church of God, which he hath purchaſed with his own bloud. In all theſe reſpects, and many more that I could name, I greatly doubt whether the Independent Miniſters were ever ſent of God: but for Iohn, I know he was, and I know in like manner that he fulfilled all righteouſneſſe in his Miniſtery, and made thoſe he Baptized perfect Chriſtian; I know likewiſe that he made innumerable multitudes of them, and that Jeruſalem came out and was Baptized alſo, which when I. S. denyeth I aſſert he is a wicked and blaſphemous fellow, and that if he had his due deſerts, he ought to be ſpued not only out of their ſeven new churches here in London, but out of all their ſeverall new fangled congre
So farre was it (ſaith he) that all that were Baptized by Iohn, were made Chriſtians, that even Iohns owne Diſciples (who had the beſt and frequenteſt inſtruction) not onely heſitated, but were right downe ſcandalized at the true Meſſias Iohn 3. ver. 26. and others did under the forme of Iohns baptiſme, fight againſt the true baptiſme and baptizer the Lord Ieſus. So that I conceive (ſaith he) this Argument (were it granted that all the people received Iohns baptiſme) will ſtand in little ſteade to prove the concluſion, viz: that they were made Chriſtians, much leſſe cast into a Church mould, according to the New Teſtament forme, and leaſt of all that they were all members of one Chriſtian Church at Ieruſalem. Theſe are his formall expreſſions, by which he laIohn the Baptiſt were no Chriſtians; in theſe his words there is a double Argument by which he indeavours to unchriſtian all thoſe that were Baptiſed by the Baptiſt. The firſt is, becauſe as he falſly ſupJ. S. unchurches and unchriſtiJohn. Now becauſe I. S. and his complices do place ſo much ſtrength in theſe two laſt Arguments, I ſhall deſire the reader the more
I. S. and my reply to them.
Firſt whereas hee denieth that all that were baptized by Iohn were made Chriſtians, as it is a begging of the queſtion, ſo in his thus ſpeaking hee overthrows the whole Miniſtry of Iohn the BapIohn Baptized in to Chriſt, and he baptized none, as all the Independents acknowIohns owne Diſciples (who had the beſt and frequenteſt inſtruction) not only heſitated, that is doubted, but were right downe ſcandalized at the Meſſiah. The ſecond is becauſe others did under the forme of Iohns Baptiſme, fight againſt the true baptiſme and the Baptizer the Lord Ieſus. Theſe his reaſons, I affirme, are nothing elſe but a meer calumny, and a falſe accuſation, and to ſpeake the truth, are but his owne wicked and groundleſſe ſurmiſes; and if every man, from his owne fictious and fond conceits, and ſuppoſed premiſes, may take the liberty thus to vent himſelfe, I know no truth in the whole word of God, but may be called in queſtion, yea overthrown and I know no Chriſtians nor Saints but may at any time be unſainted and unchriſtianed. Our Saviour Chriſt in the 7. of Luke, verſ. 32, 33, 34. compareth thoſe of his time, unto little children ſitting in the market place, and calling one to another, and ſaying; wee have piped unto you, and you have not danced; wee have mourned unto you, and ye have not wept; for Iohn the Baptiſt came neither eating bread, nor drinking wine, and ye ſay he hath a Devill. The Sonne of man is come eating and drinking, and ye ſay, behold a gluttonous man, and a wine Bibber, afriend of Publicans and Sinners. But wiſedome is juſtified of all her children. By which words of our Saviour wee ſee nothing could pleaſe the Gentlemen of his time.
Now if ever there were an age in the world, or company of men in it, that might be compared to theſe little children, then this of ours, and the people in it, eſpecially the Independents may
Iohn the Baptiſt, and againſt Chriſt himſelf; ſo at this very day amongſt us, there are many that make nothing of the Miniſtry of Iohn, profeſſing they take no notice of thoſe that were baptized by him or Chriſts diſciples, and I. S. peremptorily affirmeth, that thoſe that were baptized by him were no Chriſtians, and that his Miniſtry was imperfect; and therefore I conceive all men will judge, that the Independents may well be compared to thoſe of Chriſts time, who unchurch all but themſelves. But ſaith I. S. they were Iohns owne Diſciples that both doubted and heſitated, and were right downe ſcandalized at the true Meſſias, and for proofe of this his ſaying hee produceth the 3. of Iohn, verſ. 26. I will therefore ſet downe the words of the text with the forgoing verſe, which will give ſome light to the buſines in hand, verſe 25. Then there aroſe (ſaith the Evangeliſt) a queſtion betweene ſome of Iohns diſciples and the Iewes about purifying, and they came unto Iohn and ſaid unto him, Rabbi, hee that was with thee beyond Iordan, to whom thou bareſt witneſſe, behold the ſame baptizeth and all men come to him. Theſe are the words out of which I. S. grounds all his accuſation againſt Iohns Diſciples, by which hee would prove them no Chriſtians. But if men would but duly weigh and examine the text, they will eaſily perceive, there is not ſo much as a very ſimilitude of the illation and conſeI. S. inferres from thence. For firſt the queſtion there ſtarted, was not betweene Iohns Diſciples and Chriſts, but beIohn and the Jewes, that is betweene the Scribes and Phariſees and Iohns Diſciples, who were enemies of Iohn the Baptiſt as well as of Chriſt, and therefore queſtioned all they did, ever and anon asking Iohn and Chriſt by what authority they preached and did thoſe things they did. And ſo here the Jewes, they queſtioned with Iohns Diſciples concerning his MiMatth, the 15. and Marke the 7. and therefore they conIohns Diſciples about purifying, ſuppoſing, that there was no need of Iohns baptiſme and waſhing, ſeeing they had ſo
Iohns Diſciples aroſe upon this, that Iohns Diſciples much magnified the Baptiſme of their Maſter, and the Jewes and Phariſees, they extolled as much their Purifications, thinking them neceſſary to ſalvation, which error of the Jewes, notwithſtanding, had often by the ProIſa. 1. and many other places. Now Iohn, that hee might revoke all men from this error, that they ſhould not reſt in corporall vvaſhings and in outvvard perforverſe, that they came unto Iohn, and ſaid unto him, Rabbi, hee that was with thee beyond Jordan, to whom thou beareſt witneſſe, behold the ſame baptizeth, and all men come to him. Out of which words I ſee no reaſon why I. S. ſhould gather, that Iohns Diſciples not only heſitated, but were right downe ſcandaliIohns Diſciples and that they dearely eſteemed Chriſt and much honoured him rather then that they vvere offended with him.
But firſt, it is not ſaid that Iohns Diſciples came unto him, onely it is related that ſome came unto Iohn, they came unto him ſaith the Scripture: which they, it is not ſpecified; for Iohns Diſciples and the Jewes contended, and the Jewes are put in the laſt place, ſo that it may be gathered that they were the Jewes, rather then Iohns Diſciples that came unto him, as being laſt ſpoken of & menIohn and of Chriſt; and therefore were none of Iohns Diſoiples, as I. S. fondly perſwadeth himſelf; for they were continuall enemies, and adverſaries to them both; ſo that if they came unto Iohn they came unto him by way of comIohns folChriſt. But ſhould I grant unto I. S. for diſputation ſake, that they were Iohns owne Diſciples, which yet cannot clearMeſſiah, as I. S. vainThat he was the rareſt preacher one of them in the world, as they do mightily extoll one another: and upon the praiſes and commendations of this man many thouſands of people ſhould by and by flock after him, whereſoever they ſhould hear he preaSir, ſuch a man who you ſo commended in ſuch a place, behold he now preacheth and all men come to him and follow his miniſtry! would ſuch a relation I pray, as this made unto him that had formerly praiſed that miniſter, inI. S. or any of his aſſociats or any other ſhould ſo conJohns Diſciples and Chriſts, and that they knew one another very well and deſired to imitate one another: ſo that they did not envy one anothers maJohn had ſo honourable an eſteem of Chriſt, as he thought himſelf not worthy to carry his ſhooes Mat. 3. 11. they knew alſo how highly Chriſt had often magnified Iohn, proclaiming him to be the greateſt prophet that ever was borne of women, and how that Chriſt had commanded John to baptize himſelfe, ſo much he honoured his miJohn teaching the people, That he was the Meſſiah and the Lambe of God, that was to take away the ſins of the world; and Chriſt upon all occaſions making mention of John with great praiThat his miniſtry was from heaven and that he was his meſſenger to prepare his way before him.
So that I ſay in all theſe reſpects and many more that might be
Iohns Diſciples neither heſitated nor were ſcandalized at the true Meſſiah, as I. S. grolliſhly and wicMat. 3. The Holy Ghoſt diſcending like a dove lighted upon him, and a voice came from Heaven ſaying this is my beloved ſonne in whom I am well pleaſed. So that Iohns Diſciples that were dayly with their maſter and waited upon his miniſtry, which onely preached up the Kingdome of Chriſt, could not doubt, much leſſe be ſcandalized at the true Meſſiah Jeſus Chriſt.
Again, in the 1. of Iohn it is related there, that Iohn openly among all the people proclaimed Chriſt to be the Lambe of God, and ſayeth that hee knew him ſo to be, by the diſcending of the ſpirit from Heaven upon him, becauſe, that God that ſent him to baptize with water, ſaid unto him, upon whom thou ſhalt ſee the Spirit diſcending and remaining on him, the ſame is hee which baptizeth with the Holy Ghoſt, and I ſaw (ſaith hee) and bare record that this is the Sonne of God. And all this was ſpoke in the hearing of Johns Diſciples, ſo that they could not doubt now of the Meſsias, or be ſcandalized at him, for then they ſhould have beene very untaught Schollers, which the words following, verſe 33. ſhevves they vvere not: for two of Iohns Diſciples at that time hearing their Maſter ſpeake theſe vvords, beleeved and follovved Ieſus, and inquired vvhere he dvvelt, vvho inviting them to come and ſee, went with him to his aboad and tarried with him that night; and the ſtory and diſMeſſiah, as they likewiſe preached him and gained Diſciples to him. And the ſame we may ſay of all Iohns other Diſciples that they honoured Chriſt very much and predicated his fame unto their maſter upon all occaſions as in the 7. of Luke when the rumour of Chriſt miracles was ſpred abroad, Iohns Diſciples were alwayes wont to relate it unto their maſter. Whereupon Iohn at one time calling unto him two of his Diſciples, ſent them unto Jeſus ſaying, art thou he that ſhall come or looke we for another? which meſſage was not ſent by S. Iohn, that either he or his Diſciples doubted or heſitated or were ſcandalized at the true Meſſiah, but that they all alſo might be as well eye witneſſes of his miracles as others, and might ſay another day that they had not onely heard of his fame, but that they themſelves had ſeen his wondrous works: For John
tell Iohn what things they had ſeene and heard, how that the blind ſee, and the lame walke, and the Lepers are clenſed, the deafe heare, the dead are raiſed, and the poor receive the Goſpel: and for this very end did Iohn ſend two of his Diſciples to Chriſt, not that either he or they doubted whether he was the Meſſias or no, but that they might be eye witneſſes and relate theſe things with the more confidence both unto the people, and to thoſe that ſhould be pen men of the Holy Scriptures, as St. Luke in the 1 chapter v. 2. Even as they delivered them unto us, which from the beginning were eye witneſſes and Miniſters of the Word: according to that of Saint Peter, Acts the 1. verſe 21. Wherefore of theſe men which have companied with us, all the time that the Lord Ieſus went in and out amongſt us, beginning from the baptiſme of Iohn unto the ſame day hee was taken up from us, muſt one be ordained to be a witneſſe with us of his reſurrection. So that it may well be gathered, that Iohn the Baptiſt had a ſpeciall eye to the future, and deſired not only in his owne perſon to preach up Chriſts Kingdome, but that his Diſciples after him might relate to their Auditors and to the holy pen-men what they had both heard with their owne eares, and ſeene with their own eyes, and ſo might the better witneſſe unto Chriſt: neither will any man deny but that Iohns Diſciples, might alſo be much ſtrengthned in their faith in beholding thoſe wonderful miracles of Chriſt, though they no way doubted or heſitated or were ſcandalized at the MeſſiSamaria doubted concerning him, Iohn 4. after the woman had ſaid to the men of that Citie, Come ſee a man which told me all things that ever I did: is not this the Chriſt? then it is ſaid, they went out and came unto him, and many of them beleeved for the ſaying of the woman which teſtified hee told mee all that ever J did; but many more beleeved becauſe of his owne word, and ſaid unto the woman, now wee beleeve, not becauſe of thy ſaying, but becauſe wee have heard him our ſelves, and know that this is indeed the Chriſt the Saviour of the world. The Scripture ſaith they beleeved before upon the womans relation,
Iohns Diſciples and followers. But ſhall there be any therefore from that bee ſo ſtupid as to thinke that any of Iohns Diſciples that had the beſt and frequenteſt inſtruction concerning the Meſſias, could either doubt or be ſcandalized at him, becauſe the people followed Chriſt, and John ſent his Diſciples to him? No ſurely, none would ſo conclude but I. S. and his Fraternity. Much leſſe would they ſay, that others did under the forme of Iohns BapI. S. his ſecond reaſon, or rather folly and madneſſe; and upon this their wicked conceit and groundleſſe opinion inferre that they were no Chriſtians as I. S. doth. For there is not any one word in all the Holy Scripture, that does relate that any that were baptized by Iohn, did under the forme of that Baptiſme, fight againſt the true Baptiſme and Baptizer the Lord Jeſus: what a wicked and abominable Fellow then is this I. S. that dares thus at pleaſure traduce the generation of the juſt, and falſely accuſe all Iohns owne Diſciples, and all thoſe that were baptized by him to be enemies of Jeſus Chriſt the Meſſias? and upon this bare opinion of his to unchriſtian them all? it may now be no wonder to any good Chriſtian that the whole rout of the Independents unchurch us, and make no Chriſtians of us, and aſperſe and ſpeak all manner of evill of us at pleaſure, calling us the profeſt enemies of Jeſus Chriſt & his Kingdom ſeeing upon all occaſions they doe the ſame to all thoſe that were baptized by Iohn and Chriſts DiſciI. S. proclaims to be no Chriſtians, as his words doe ſufficiently ſpeak. But from the teſtimony that he produceth to prove that Iohns Diſciples were ſcandalized at Chriſt: I gather the contrary for the reaſons above ſpecified, and conclude with al, that there were innumerable multitudes daily converted by Chriſts and Iohns Miniſtry, & were all made good Chriſtians; for it is ſaid in the chapter quoted by him, that all men came to him, & Iohn and they were all baptized; ſo that not a few congregations could contain all them that came from Ieruſalem: for all Jeruſalem came out to John and our Saviour ſent this meſſage unto Iohn in the 7. of Luke as one of the miracles he wrought, that the poor received the Goſpel, that is, not onely the poore in ſpirit, but the multitudes of people that were poore and indigent in reſpect of theſe outward things and wanted thoſe riches that others abounded with, and he affirmes of
that they received the Goſpell and imbraced the free grace and favour of God, and that they were the Phariſees and Lawthat reiected the counſell of God againſt themſelves; but for all the poore ſaith he and all others that heard Iohn, they imbraced the Goſpel, and were Goſpel Chriſtians and ſuch as believed aright and as they ought to beleeve, and therefore if the teſtimony of Chriſt may be credited, they were caſt into a Church mould, according to the New Teſtament forme and were very good Chriſtians, and that in mighty multitudes; for all Jeruſalem and the poore received the Goſpel, and therefore they could not meet in one and a few congregations together at any one time.
But becauſe I S. ſo peremptorily affirmes, that were it granted, that all the people received Iohns Baptiſme, yet it would ſtand me in little ſtead to prove the concluſion: viz that they were made Chriſtians: Theſe are his words, adding with all, much leſſe, that they were caſt into a Church mould according to the New Teſtament forme, and leſt of all that they were all members of one Christian Church at Ieruſalem, which is one of their chiefe Arguments by which I. S. & they of his fraternity uphold their opinion of Independency, and by which they unchurch all other churches but their own at this day. I ſay in all theſe regards I will ſpend the more time about this argument, the which howſoever it be brought in by I. S. but as as a corallary, yet it may ſtand for his ſixth Argument and the beſt in the bunch, to maintaine and uphold there with their way of Independency, therefore I will firſt put his words into a Syllogiſticall frame, then conſider the waight of the reaſons con
All ſuch as were not caſt into a Church mould according to the New teſtament forme, and leſt of all were members of one, Chriſtian church in Ieruſalem, they were not made Chriſtians: but all they of Ieruſalem that went out to Iohns baptiſme and were baptized by him, were ſuch as were not caſt into a Church mould according to the New teſtament forme; leaſt of all, were they members of one Chriſtian Church in Ieruſalem; ergo they were not made Chriſtians. This is I. S. his Argument which he ſets downe by way of a corallary; the Minor of which I deny, affirming they were caſt into a church mould as the ſequell wlil ſhew. But becauſe by this Argument, the Independents do not only unchurch and unchriſtian all thoſe that were baptized by Iohn the Baptist, but indeed unchurch and
The Papiſts and the Independents here agree in theſe two things.
Firſt, They both deny, that thoſe beleevers that were baptized by Iohn the Baptiſt into Chriſt to come, were formed into a Chriſtian church or churches; for we have I. S. his formall words in this his anſwer in the name of all the Independents confidently denying that they were made Chriſtians; and my brother Burton in expreſſe termes page 9. of his booke accorno notice of them as formed into a church or churches, and pag. 16. of his booke he produceth the Papiſts doctrine to prove this their opinion to be legitimate: So that in this point of their beliefe the Papiſts and the Independents agree againſt all the current and the whole Schooles of all the moſt Orthodoxe Pro
Secondly, they agree in this alſo that both of them hold that the forme of a church muſt ever be viſible and apparent: So that were their never ſo many Aſſemblies of Chriſtians in a city or country, and all beleevers, if they be not caſt into ſuch and ſuch a mold and forme, then theyare not churches properly ſo called, but in their dialect they are either Heritickes or no Chriall thoſe Chriſtians that are not within the limits, compaſſe and bounds that they have circumſcribed their church with, and are not under that viſible forme of government they have appointed; they accompt them all Heritickes and no churches: as all men know. And in the ſame manner, do the Independents unchurch all churches in the world
they proclaime them enemies of Ieſus Chriſt and his kingdome, and accompte of them as a company of infidels and affirme that they are no true churches, nor churches properly ſo called.
So that we ſee, that both the Papiſts and Independents agree in this, that they bound and limit all churches to ſuch and ſuch an externall forme; ſo that whereſoever that is wanting accorPope and his Preſbytery at Rome, the Cardinals, Patriarchs, Primates, Metropolitans, Archbiſhops &c. and we know where to finde them, and what their modell and government is to a hare: But what the Independents modell is or will be, no man could yet ever learne but by conjecture: which I muſt confeſſe ſeemes a wonas their Churches believe, and take all they ſpeake as Oracles, though it be never ſo groundleſſe. But we have learned Chriſt better then ſo, who is the Prophet and King of his Church and who hath commanded us to heare him Matth. 17. and to obey his voyce Iohn 10. and not to give eare unto ſtrangers. And from his bleſſed Word we have learned theſe two leſſons, the firſt that whereſoever the Goſpel of the Kingdome of Ieſus Chriſt is faithfully and truly Preached by Miniſters ſent by him, and where this Everlaſting Goſpell is imIſrael where God had ſet up his owne worſhip and eſtabliſhed a forme of Government, and commanChron. chap. 15. ver. the 3. theſe words: Now for a long ſeaſon Iſrael was without the true God, and without a teaching Prieſt, and without law. So that from this place we may gather, that their did not then appeare any externall forme of a church, no not in Iſrael, when the true God was not publickly known amongſt them, and yet notwithſtanding God had there his true church amongſt them, yea in the greateſt height of Idolatry when all the Prophets were perſecuted and lay hid in Caves,
God had ſeven thouſand that never bowed knee to Baal; So that it is evident that it is not the externall forme that is abſolutely required for the making of a true church, but it may be a true church without that externall appearance they ſpeak of: For a church is one thing, and the outward forme and diſcipline is another.
And truly if a man will not ſuffer himſelfe willingly to be deluAbrahams Family, and conAbraham and his ſeed ſuch directions for the ſetting up of his worſhip whereſoever he and his poſterity ſhould come, and ſhould alſo behold the diverſe alterations of things in the worſhip and ſervice of God, and if he ſhould with all conſider that if the church ſhould have been onely to be found where there had been ſuch viſible ordinances and formes of Worſhip and GoAbrahams Family and God had his people and a true church amongſt his ſeed, as will appear by theſe examples. I will briefly name ſome.
We know that the Iſraelites and Hebrewes the onely people of God and his firſt borne, continued many generations as ſtrangers in Aegypt, all the which time they never offered up any outward Sacrifices unto God; for that had been an abomination to the Aegyptians and they would not tolerate and ſuffer that in their land; which moved Moſes to ſollicite Pharaoh, to give the people of God leave that they might go a dayes journy to ſacrifice in the Wilderneſs, giving him the reaſon of his poſtulation ſaying, that they could not ſacrifice in Aegypt, for that was an abomination to the Aegyptians: So that it is apparent that all the time they remained in Egypt, they had not that publike Ordinance & that externall form of worſhip: And yet all that while they were a true Church and were viſibly known by their Religion to be diſtinct from the Egyptians, as who profeſſed the knowledge and worſhip of the true God whoſe name they called upon through all their tribes and whom they ſerved night
and day: and yet I ſay they had not the uſe of publike ſacrifices: onely they had Circumciſion amongſt them that diſcriminating Ordinance from other nations. But if that had been the forme of this true Church, then all the time they remained in the wilderneſs which was forty years, there was no viſible forme of a Church: for they circumciſed not their children there, and that reproach was not taken away till they came to Gilgall, or at leſt had paſſed the red Sea. So that if the Church had been tyed to externall formes, we ſhall for many years together finde no true formed Church in thoſe times. Nay when they were come into the land of Canaan, how often was the face of the Church in the dayes of the Judges ſo deformed as no man almoſt could ſee any forme or comlineſſe in it; all the externall beauty which was the worſhip, beSo that the Church of God may be a true church though it want an outward form and diſcipline. Yea after that God had ſet up his worſhip in the dayes of David and Solomon, and had commanded that that forme of Government ſhould be continued and perpetuated to the coming of the Meſſiah, how many alterations notwithſtanding were there found both in Iuda and Iſrael, and how did Idolatry ſpread it ſelfe abroad through both thoſe Kingdomes, So that Idolatry was not only committed under every green tree and in all groves and upon every mountain and high place, but even in Jeruſalem the holy city yea in the very Temple? So that now there was no exter
And again when they were carryed into captivity into Babilon, we know that all the time they continued there, they had neither ſacrifices nor many other ordinances that God had appointed aSion in that ſtrange land, and wee read of no other exerciſes amongſt them but of the morall worſhip of prayer and reading the prophets and of prophecying and comforting of one another in the Lord, and of their reſolution not ſo much as to bow in the leaſt to worſhip any
Mordecay would not to Haman, nor the three children to the idoll of Nebuchadnezer, nor Daleave his praying; but all theſe kinde of ſervices are not acAhaſuerus and through all Babilon and Aſſyria and Aegypt where they were ſcattered; We read indeed that they faſted and prayed upon all occaſions, and that they ſpake one to another, and they exerciſed amongſt themſelves the morall worſhip in all their Synagogues which were all the true Churches of God then through the world; and yet they had not that viſible forme that God had appointed, in any of thoſe Countryes whither they were driven and carryed captives; they onely made their prayers and ſupplications toward Ieruſalem and the Temple the holy place.
So that if the Church of God had been at any time tyed to exBabylon a true Church ever; and therefore the true Church is not confined to externall formes and diſcipline. But to ſay nothing of that, if the Chriſtian Church be bounded within theſe limits, eithat the very Church of Jeruſalem was not a true formed Church, which notwithſtanding they both acknowledge was a true Church, and the Independents confeſſe that it was the firſt formed Church, Acts the ſecond: For in the Church of Ieruſalem there was neither Pope, nor Cardinalls, nor Patriarkes, nor Primates, nor Paultripolitans, nor Archbiſhops, nor any Conclave, nor any Maſſes, nor any of that Service they have ſet up in their Romiſh Church, nor that Forme of Church Government they have eſtabliſhed: neither had they any of theſe fixed officers. And therefore the Church of Rome having loſt that forme the Church of Ieruſalem
That the true Church is not ſo tyed to any externall forms that if they be failing they cannot be a true Church; for then there ſhoActs the 2. which they call the firſt formed church, was no more a true formed church, nor caſt into a Church mould according to the New Teſtament forme, then thoſe that were baptized by Iohn the Baptiſt were; for they deſcribe a Church unto us after the New Teſtament forme to be a company of Saints or Beleevers, conſiſting of no more in number then can all meet together in one place or congregation, having their diſtinct officers and members united together into one body by a particular explicite Covenant: So as that aſſembly or church muſt not be fluid, but fixt in its members and officers; having a Preſbytery of its own with abſolute authority and juriſdiction within it ſelfe Independent and injoying all Gods holy Ordinances. This is the diſcripIeruſalem was not a true moulded church afBurton. For it is confeſt by the Independents that at that time there were three thouſand ſoules added to the church, and five thouſand after that, it was then a true formed Church after the New Teſtament formeJeruſalem; and withall the Independents afthat many of the Beleevers and Saints of Ieruſalem were inhabitants of other churches through Iudaea; for they ſay there were many other churches there, and that many of thoſe belonged unto the other churches, and it is ſufficiently proved alſo out of the holy word of God and acknowledged by my brother Burton, that there
were more aſſemblies and congregations of Beleevers in the church of Ieruſalem then one; yea he confeſſes that in its infancy the number of them was ſo great, as they could not all meet in any one place, and yet they were but one church. Neither do we ever read that they tyed themſelves to each other by any particular explicite Covenant or counted ſuch a Covenant the forme of a true church.
From all which I gather, that the difinition or deſcription of the Independents Church is erroneous, or if it be orthodoxe, then the very Church of Ieruſalem was not a true formed Church after the New Teſtament formewhen, they ſay it was.
For firſt, there were more Beleevers in Ieruſalem then could all meet in one congregation, or a few, yet though in ſeverall and diſtinct places and aſſemblies, they all made but one Church: which is contrary to the Independents doctrine.
Secondly, they had no fixt Officers and Members united into one body reſpectively nor no Presbitery: for if there were not then Deacons at all, nor Elders as the Independents doe acknowledge, and if many of the Beleevers in Ieruſalem were ſtrangers, and had their habitations in other cities as they ſay, then they were not fixt, neither in their Officers nor Members, an
not in the Elders nor Deacons, for they then had none at all; nor in their members, for they confeſſe many of them were ſtrangers, and did not inhabite and dwell there, and therefore no fixt Members: and for the Apoſtles they were notfixt, bnt as Noahs Dove was ſent out by him and returned with an olive leafe in her mouth, & at the next time departed and went her way, ſo the Apoſtles they were the univerſall Meſſengers of Chriſts Kingdome, which were to be ſent out into all nations with an olive leafe in their mouthes that troIeruſalem, yet all men know that was not their abiding place, for they were not fixed Officers there, but were to goe out into all countries to preach and baptize, and when the perſecution came, according to the Independents doctrine, then all the Members of that Church were ſcattered, and there were none left in Ieruſalem, if their doIeruſalem, according to their language
Ieruſalem, for they want ed that part of it, viz. excommunication, and therefore they had no PresbyErgo it was not a true formed Church after the New Teſtament forme, if their doctrine be true and good, neither could they then injoy all the acts of worIohn; for in the Church of Ieruſalem, there were more then could meet in any one place, which the Independents wil not admit of by their difinition, & they had neither fixed offiErgo, they did not injoy all Gods Ordinances. In a word there was nothing in the Church of Ieruſalem that now the Independents require for the moulding up of a Church after the New Teſtament forme, no more then was amongſt thoſe that were baptized by the Baptiſt.
And therefore all that I. S. and the Independents bable about the forme and mould of a Church after the New Teſtament forme, is to little purpoſe, yea meere vainty: for it is evident out of the holy Scripture, that a Church may be a true formed Church after the New Teſtament forme, although it want all thoſe things that either the Papiſts or the Independents thinke abſolutely neceſſary for the moulding up a Church after the New Testament forme. For the very Church of Ieruſalem which was the Mother-church, and which was to be a patterne to all other Churches was a true formed Church, and at that very time according to the Indepen
But now to returne and come more cloſely to examine I. S. his words that we may diſcover yet more fully the fallacious juglings of both himſelfe and all the Independent Miniſters, and that all the people may the better underſtand what it is to to be caſt into a Church mould after the New Teſtament forme, and vvhat is ab
I will therefore that thoſe that are the moſt ignorant may the better underſtand the termes theſe Juglers uſe, Firſt ſay ſomeMoſes his time, and under the Kings both of Iuda and Iſrael through all their cities, and what it was that was requiſit and thought neceſſary for the caſting off any into a Church mould after the old Teſtament forme; which being de
For the manner of the governement of the Church of the Iews, wee are to conſider it under a double nation, as it had a ceremoIſrael ▪
and hee had many Prieſts under him for the offering up of daily ſacrifices, either of prayſes or of reconciliation in the mawho through the eternall ſpirit having offered himſelfe without ſpot to God, to purge our conſciences from dead workes to ſerve the living God, Heb. 10. verſe 14. and for this cauſe is the Mediator of the New Teſtament; by his death and ſuffering hee hath put an end to that way of adminiſtraCities, in their Synagogues and Villages, and all thoſe Synagogues that were through all Iudaea and Iſrael, and through the vvorld, vvho vvere all governed by Preſ
Now theſe Elders and Rulers in Moſes time were firſt appointCanaan, then they had their Elders and Rulers in every Citie apthat the morall worſhip and ſervice of God, as the reading of the Law and the Prophets, and the interpretation of the ſame ſhould be every Sabbath day continually preſerved in all their Synagogues, by their Prieſts and Levites, and Scribes and Lawyers, and they had alſo the power in their hands of conventing any before them upon Delinquency, and of cenſuring and puniſhing of them upon proofe of the ſame: And they were called the Church, as is to be ſeene Matthew the 18. and there is not any truth almoſt in all the new teſtament that is more evidently cleare than this, that all the Synagogues were governed by a Court or Claſſis or College of Rulers, for they had inferior judges and Superiour in them yea many chiefe rulers in all cities as we may ſee in Antioch and Piſidia Acts the 13. 14. 15. where Paul and his company went into the Synagogue on the Sabbath day and ſate downe, and after the reading of the Law and the Prophets, the chiefe Rulers (for ſo it is in the originall) ſent unto them, ſaying men and brethren, if you have any word of exhortation for the people, ſay on. Out of which words theſe three things are obſervable.
Firſt, That there were many Governors and chiefe Rulers as well as inferior rulers that governed their Synagogues in every city in common, and that they had a Courte in them to order all the Sy
The ſecond obſervable is, that their whole imployment was to uphold and preſerve the true worſhip of God, and to ſee that the Holy Scriptures were read and interpreted, that men women and children might be brought up in the nurture and feare of the Lord, and that all things ſhould be managed with order and decency.
The third thing obſervable, is this, that their people yeelded
And this kind of Government, was that that was eſtabliſhed in all cities through the world where the Jewes were permitted to exerciſe their Religion, and this kind of government was tranſActs the 14. and Tit. 1. that were to governe the church by their common councell; and this is accommuni conſilio presbyterorum; And that the Church of Jeruſalem in reſpect of the moral worſhip was governed both in Chriſts time and after his death and aſcention, by a colledge of Elders and Presbyters, all the EvanIohn were caſt which was a Presbytery. For the Scripture never ſpeakes of that of the congregationall way. And this ſhall ſuffice to have ſpoke at this time and in this place concerning the manner of the Ad
And now a word or two concerning the manner of admitting members then into the church of the Iewes and what was reputed neceſſary for the making of any one a member and Prothat all thoſe that were aliens and ſtrangers unto the common-wealth of Iſrael, if they deſired to be made partakers of the priviledges of the Iews and to be all accompted in the number of
the people of God, they were to be inſtructed in the Law of Moſes, and they were to yeeld obedience unto that, and in token that they beleeved in the true God, and ſubmitted themſelves to his Law and to that diſcipline he had taught in the bookes of Moſes and the Prophets, they were to be circumciſed, which when they yeelded unto and tooke the Covenant of Circumciſion, they were forthwith made members of the Church of the Iewes, and had as good right to all the ordinances of God under that government as any other of the Iewes; and this I ſay is ſufficiently confirmed in the holy Scriptures everywhere. Now under the New teſtament the Church of God being compared ſometimes to a Kingdom and Empire, and ſometimes to a city; and all the members of it being compared to free Denizons and citizens, where ſo ever the Goſpel of this Kingdom and City is faithfully preached, and the people by the Embaſſadours and Miniſters of the ſame being invited to come in and yeeld obedience unto it, if they do believe and obey, that is, if they do beleeve and repent and willingly ſubmit unto the ſound of it, and offer themſelves to make profeſſion of it, and in ſigne of this their obedience and faith receive the ſeale of this Covenant and are baptized, they are forthwith to be admitted without any reluctation, and having once received the ſeale of this Covenant the ſeale of Baptiſme, they are forthwith made free Denizons of this Kingdome and free-men of this city, and have as good right to all the priviledges of the ſame as any other, and may through the whole world of Chriſtians partake in all the Ordinances of that Kingdome and City as well as any other Chriſtians: as in the Roman Empire and now in all CorporaEvery one that makes profeſſion of the Goſpell, that beleeves, repents and is Baptized, has as good right to all the Ordinances of the Church as any Chriſtian in the primitive times or any Independents now in the world, and that by verIohn the Baptiſt and the Apoſtles, who rebut that they ſhould repent and beleeve and be Baptized, as we may ſee in the third of Matth. and in the ſecond of the Acts, and in thoſe of Samaria in the 8. Chapter, and in the Eunuch Paul, Lydia, and the Goaler, and thoſe of Cornelius his houſe, of all the which no more was required for the making of them Chriſtians but to repent and beleeve and to be Baptized, by which they were inveſted with a right to all the priviledges through all Churches in the world and might partake in all the Ordinances of Chriſts Kingdome where ſo ever they came, as we may ſee in Paul and thoſe that acWhereſoever they came they communicated with them in all Churches, in all the Ordinances as in the breaking of bread and prayer: So that to repent and beleeve, and to be baptized, is all that according to the Goſpell of Jeſus Chriſt is required of any man or of any people to caſt them into a Church mould according the New Teſtament forme, and to make them not only members of the Catholike viſible Church, but of any church in particular, if the Word of God is to be beleeved and given credit unto.
Now when all thoſe that came out of Ieruſalem unto Iohn, did repent and beleeve and were baptized by Iohn the Baptiſt, they were caſt into a Church mould after the New Teſtament forme and were all made as good members of that church as any that were baptized after Chriſts death and aſcention by Peter and the other Apoſtles, and might whenſoever they went from Jeruſalem to any other place where chriſtians dwelt, partake in all the ordiFrance or Germany, Italy or the Low Countryes, or in any part of the world amongſt the true Proteſtants, they have as great right to all the ordinances in thoſe churches as any of the Natives: For they are all free Denizons of Chriſts Kingdome and free men of the city the church of God which is Chriſts myIeſus Chriſt, and do no way ſet him up upon his throne, but by this meanes they diſ-throne him. And therefore J. S. and all thoſe of his fraternity, that not onely unchriſtian and unchurch all thoſe that were baptized by Iohn the Baptiſt and Chriſts Apoſtles be
For in the holy Scripture we have never read of any other Church mould or of any New Teſtament forme, but of publiſhing the Gospel and of preaching faith and repentance, and of yeelding obedience unto it, and of beleeving and repenting and being baptized, which both John the Baptiſt and all Chriſts Diſciples and the bleſChriſt unto his Diſciples, Marke 16. ver. 15, 16. are theſe, Go
into all the world, and preach the Gospel to every creature; he that beleeveth and is baptized ſhall be ſaved; but he that beleeveth not ſhall be damned. Out of the which words and commiſſion of our Saviour I evidently gather that when John the Baptiſt and Chriſts Diſciples in their ſeverall miniſtryes went according to their commiſſion preaching from place to place and from city to city and publiſhing the glad tydings of the kingdom of the Meſſiah and baptizing ſuch as beleeved, they caſt them into a Church mould after the New Teſtament forme, and therefore made them all members not onely of the Catholique viſible Church but of all thoſe ſeverall particular Churches and Synagogues through all the cities of Judaea and through the world where they preached the Goſpel, as well as at Ieruſalem, and that as many of Ieruſalem as were baptized by Iohn and Chriſts Diſciples were all members of that Church and as truly moulded into a Church mould after the New Teſtament forme and made as reall members and free deniJohn the Baptiſt and the bleſſed Apoſtles were ignorant how to gather Churches, and neſcient of the right mould and forme of the New Teſtament churIohn and by the Apoſtles and Chriſts ſeventy Diſciples, were never ſaved: For I. S. denyes they were Chriſtians and that they were caſt into a church mould after the New Teſtament forme, or members of the chriſtian church, and therefore by conſequent they were in the ſtate of damnation.
But if all this be wickedneſſe ſo much as to think, then there is a way yet to Heaven and that a ſafe one which the Independents are ignorant of; for they preach up their way as the narrow way to heaven, proclaiming all thoſe that are out of it to be enemies of Jeſus Chriſt and his kingdome, and in the ſtate of perdition; and yet Iohn the Baptiſt was ignorant of their way and caſt not his Diſ
And therefore by this that I have now ſaid by way of anſwer, all men may ſee the futility and impiety of I. S. and how groundThat all thoſe that were baptized by John the Baptiſt and by Chriſts Diſciples before his death, were members of Chriſts Church and true beleevers, and that as many of them as came from Jeruſalem were members of that church; and they may alſo from the foregoing arThat thoſe that came out of Jeruſalem to his baptiſm were in ſuch multitudes (for all Ieruſalem went out unto him and were baptized) as they could not all poſſibly meet in any one place or congregation or a few; & therfore I am confident that all thoſe that ſhall read both what Mr Knollys and I. S. have fondly and impiIohn the Bap
I will now therefore go on to ſhew the increaſe of beleevers that were made by the miracles and preaching both of Chriſt and his Apoſtles, and from the ſeverall places out of the holy Scripture frame my arguments as out of the former to prove the ſame conJohn the 4. ver. 1, 2. Now when the Lord knew how the Phariſees had heard that Ieſus made and baptized more Diſciples then Iohn (though Ieſus himſelfe baptized not, but his Diſciples:) Here obſerve that where there was a miſtake in the relation, there the Evangeliſt forthwith ſhews it to rectifie mens underſtandings; as where it was reported that Chriſt baptized, he ſhewes it was a miſtake, for his Diſciples onely baptized: but where it is ſaid, that Ieſus made more Diſciples then Iohn, that is taken pro confeſſo; and it was true; for Iohn himſelfe in the 3. chapter ver. 30. had ſaid, He muſt increaſe, but I muſt decreaſe. Chriſt therefore made many more Diſciples and Beleevers then Iohn, and added dayly to the church, that was then in Jeruſalem, ſuch as ſhould be ſaved; for he came to ſave the loſt ſheep of the houſe of Iſrael, and he received all that came to him, John the 6. 37. And as many as received him, to them he gave power to become the ſonnes of God, even to them that beleeve upon his name, John 1. 12. And theſe were infinite multiIohn the 7. 31. it is ſaid that
many of the people of Ieruſalem beleeved on him; And verſe the 40. they ſaid, of a truth this is that Prophet: And in the ſame chapter when the high Preiſts ſent the officers to apprehend Chriſt, and reThat never man ſpake as this man. ver. 47, 48. Then anſwered the Phariſees, are ye alſo deceived? Doth any of the Rulers or the Phariſees believe in him? But this people that knoweth not the Law is curſed. Take here notice of the confeſſion of the very Phariſees; excepting themſelves and the High Prieſts, they acknowledge that the generality of the people believed in him. Here was increaſe upon increaſe of Chriſtians and Believers, all the people generally believed in him: certainely one place could not have contained them all. And which is yet more to be obſerved; that whereas the Phariſees ſaid, none but the curſed people believed in him, and none of the Rulers; in this very chapter we finde one Ruler one Nicodemus, Verſ. 50. none of the leaſt of the Rulers. And in Iohn 12. 42. it is affirmed, That among the chiefe Rulers many believed on him, but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould be put out the Synagogue. And in Verſe 11. of the ſame chapter, it is aſſerted, That many of the Iewes went away and believed on Ieſus; here was multiplication upon multiThe Phariſees therefore ſaid among themſelves, perceive ye how ye prevaile nothing? behold the world is gone after him. Theſe words the Phariſees ſpake in private among themſelves deliberately, and confeſt that the world of men were turned Chriſtians; all Ieruſalem ſwarmed with Believers; without doubt all theſe could not meet in one place.
And indeed through all the Evangeliſts we ſhall reade of infinite multitudes that believed in him; and the reaſon is given, Matth. 7. 29. Becauſe he taught them as one having authority, and not as the Scribes: and did ſuch works of wonder, and wrought ſuch miracles, as in Iohn 7. 31. they confeſt none could do but Chriſt: and in Chap. 12. Verſ. 11. it is related, that the raiſing up Lazarus from the dead made many believe on him, and was the cauſe that ſuch multitudes of people followed him, and did ſo highJeruſalem with ſuch an acclamation, crying, Hoſanna, as in this 12 Chapter is ſpecified; and is more largely ſet downe
Matth. 21. 8. where it is related, That a great multitude ſpread their garments in the way, and others cut down branches, and the people that went before, and they that came after, cryed Hoſanna, and ſaid, this is Jeſus the Prophet of Nazareth; they all believed in him, and confeſſed him before the world. Now our Savionr ſaith, He that ſhall confeſſe me, and own me before men, I will confeſſe and own him before my Father in Heaven. Here is a whole City of Believers and Confeſſors. Yes, the very children believed in himHoſanna. And Chriſt himLuke 19. 47, 48. it is ſaid, That he taught dayly in the Temple, but the chief Priests and Scribes, and the Elders of the people ſought to destroy him, and could not finde what they might do; for all the people were very attentive to heare him. The univerſality therefore of the people by all theſe places were believers, and ſuch as followed Chriſt: So that a man may wonder, how that Ieruſalem it ſelf, though it were a mighty City, could containe ſuch multitudes of people as believed in Chriſt: ſo far improbable it is, that any one place or Congregation could containe the hundreth part of them. And we may alſo gather, that the great miracles at his Suffering, and at his Reſurrection, and the apparition of ſo many that roſe from their graves and went into the holy City, made a great increaſe and ad
And to all this we may adde, that Iohn the Baptiſt and his DiſciIoh. 3. 23. After theſe dayes came Ieſus and his Diſciples into the land of Iudea, and there he tarried with them and baptized, and Iohn alſo was baptizing in Enonneere Salim, becauſe there was much water there, and they came and were baptized. And very reaſon will tell all men, that of neceſſity there muſt be an innumerable multitude of beleevers, (for none were Baptized but beleevers) that muſt take up an hundred preachers or thereabouts; for our Saviour had twelve Apoſtles, and 70. DiLuke, and in the 10. chapter of the ſame book: and Iohn had alſo many Diſciples, though not ſo many as Chriſt, and all theſe were imployed in preaching the Goſpell, and many of them in working miracles and wonders; ſo that the very Devills were ſubject unto them, as they rejoyChriſt, when they returned to give him an acThat Chriſts Diſciples Baptizedin Indaea: and Iohn in Enon neere Salim, becauſe there was much water there. It ſeemes there was too little water to Baptize them in, in others places, which expreſſion is worthy to be taken notice of. And amongſt thoſe that came to be Baptized, multitudes of them came from Ieruſalem.
And if wee compare times with times, which will make much for the evidencing of the truth, and conſider the divers paſſages in the holy Scriptures, wee ſhall find the like diviſion of the peoIohn Baptiſt, and ſpeaking in the juſtification of them and their Miniſtery, and others that were of the Phariſaicall faction, and of the high Prieſts company; as is even in theſe our dayes, betweene them they call Caviliers, and thoſe they call Parliamentiers. Now what twenty or thirty places in the Citie of London, can containe all the Parliamentiers to partake in all acts of Worſhip? Or what ten places can hold all thoſe of the Prelaticall Faction, that contend for their Biſhops and Service, and all their other trumpery and accoutrements? And yet, although they be in divers and ſundry Aſſemblies, they are ſtill the Prelaticall party, and all of them of the Malignant Church: and as the diverſity of the places changeth not their complexions, ſo it altereth not their faith, nor manners,
And as in theſe dayes all that wiſh well unto the true Religion through both citie and kingdome, and love their countrey, ſtand for the Parliament; ſo in thoſe dayes thoſe that loved Zion and the proſperity of Jeruſalem cleaved unto Chriſt and the Goſpel and ſtood for him, and all his Miniſters; and by all computations, though all the power and Authority was in the hands of the malignant Magiſtrates of thoſe times, who were ſwayed and guided by the Scribes, Phariſees, Elders, and the high Prieſts; yet to one Phari
So that if I ſhould frame no Argument out of them, it is appaIohn the Baptiſt converted, were ſo great and nuthat they could not all meet in any one place for partaking of all acts of worſhip, but of neceſſity muſt be diſtributed into ſeveCongregations and Aſſemblies, if they would all be edified; much leſſe could they all meet together, being joyned to thoſe that beleeved through the Baptiſme and Miniſtry of Iohn. But out of the former places above ſpecified I thus argue.
Where there was an innumerable multitude of beleevers, in a word, the whole people and Citie of Ieruſalem, whom the Phariſees accounted accurſed, there they could not all meet at any one time, or in any one roome or place and in one Congregation, to partake in all the Ordinances, but of neceſſity muſt bee diſtributed into ſeveErgo, they could not all meet together at one time, and in one place to partake in all the Ordinances, but of neceſſity muſt be diſtributed into ſeve
For the major, no rationall man will deny is, that hath but read
Where there was a world of beleevers, with many Rulers and men of great place and office, with infinite multitudes of men and chilJeruſalem, there was a world of beleevers, with many Rulers and men of great place and office, with multitudes of men and children, and all the people. Ergo, they could not all meet together at one time and in one place, to partake in all acts of worſhip, but of neceſſity muſt be diſtributed into divers congregations and aſſemblies if they would be all edified.
For the Major, it is evident by the very light of nature, neither will any rationall man deny it, that hath not reſolved to ſacrifice himſelfe to ſtupidity. For the Minor, the places above ſpecified prove it: for in expreſſe words it is ſaid, that the world followed him; that is, believed in him, and that great multitudes entertainHoſanna, the very children alſo ſeconding them. And that the chiefe Prieſts, Scribes, and Elders, ſough
The whole people we ſee here, or the generality of them, except the Scribes, Phariſees, Elders, and High Prieſts, (which in compariſon of them were very few) beleeved in Jeſus Chriſt, and were his Diſ
Where ther was ſuch an increaſe of multitudes of Beleevers, as that there was not water enough in any one place to baptize them all, nor any one place in the wilderneſſe capable to containe or receive them all; ſo that Chriſt himſelfe, and his ſeventy Diſciples, and twelve Apoſtles, and Iohn Baptiſt and all his Diſciples, were for the nuJeruſalem there was ſuch multitudes of beleevers that went out to the Baptiſme of John and Chriſt, as that there was not water enough in any one place to baptize them all, nor any one place in the wilderneſſe capable to containe or receive them all: ſo that Chriſt himſelfe and his ſeventy Diſciples, and his twelve Apoſtles, and Saint John Baptiſt and his Diſciples, were for the numeroſity of them forced to divide themſelves into ſeverall places, and ſeverall aſſemblies and congregations, that all the people might partake in all acts of worſhip, and be edified. Ergo, they could not all meet at any one time, or in any one place, but were of neceſſity forced to divide and diſtribute themſelves into divers places, and ſeverall congregations and aſſemblies, that they might all be edi
For the Major and Minor of the Syllogiſme, they are ſo evi
Now before I goe on to declare what infinite multitudes of beleeIohns and the Diſciples Miniſtry in the Church of Ieruſalem, after Chriſts death, and aſcenſion, which makes it an impoſſible thing, that they ſhould all meet in one place or a few; I ſhall deſire the Reader here to conKnollys, and I. S. have replyed by way of anKnollys his Reply with his Reaſons, and give my anſwer to him, and then in order come to what I. S. that learned Gentleman hath to gaineſay: Maſter Knollys denyes all the Minors of theſe ArguAs for the world of beleevers mentioned in theſe arguments drawne from John 12. 19. Behold the world is gone after
him, that Scripture doth not ſay, they beleeved in him, much leſſe that there was a world of beleevers in the Church of Jeruſa
Theſe are Maſter Knollys formall words, and all the ground of his denyall of the minor of all my Arguments, yea all that he hath to ſay againſt them. And it is wonderfull to ſee, how the people are ſatisfied with ſuch deluſions. But by this kind of Diſputing, if it be ſufficient for refutation, to deny any Arguments grounded upon the holy Scriptures, confirmed and corroborated by ſound reaſons: then for ought I know, men may not only confute the whole word of God, and whatſoever is evidently proved from thence, but indeed deny the Chriſtian Religion. But that all men may take notice of this mans ignorance, and blaſphemy (for to ſay the truth, he giveth the Spirit of God the lye, whiles hee labours to maintaine his erroneous opinion) & that my anſwer may be the more ſatisfactory, I will make theſe two Propoſitions evidently appeare.
Firſt, that the world here mentioned that went after Chriſt, were ſuch as beleeved in him.
Secondly, that there was a world of beleevers in the Church of Ieboth which if I make good, then my Arguments will ſtand for ever immoveable, and it will follow, that there were more beleevers in the Church of Ierubeſides thoſe that were converted by Iohns Miniſtry, and that this deniall of Mr. Knollys is groundleſſe, vaine and impious.
For proofe therefore of my firſt Propoſition, viz. that the world here mentioned were beleevers, it is manifeſt by the inſuing reaſons.
Firſt from the manner of the Scriptures dialect, and that in mathat to follow Chriſt with love, affection, and approbation, is to be his Schollers and Diſciples, and to beleeve in him, Matth. the 16. verſ. 24. Marke the 8. v. 34. Luke the 9. verſe 29. If any man (ſaith Chriſt) will come after mee let him deny himſelfe and take up his Croſſe daily and follow me. So that by theſe teſtimonies in Scripture language, to goe a
and to follow him in ſincerity, is, to be Chriſts Scholler and Diſciple, and to beleeve in him: For ChIohn, verſe 26. whoſe words are theſe, If any
man will ſerve me, let him follow mee, and where I am there ſhall alſo my ſervant be: if any man ſerve mee, him will my Father honour. So that to ſerve Chriſt, and to follow Chriſt, in Gods dialect, is to beleeve in Chriſt.
Secondly, this is ſo cleare a truth, that the very blind Phariſees, thoſe Leaders of the blind did well perceive it, and tooke the multithat they beleeved in him, which their very expreſsion doth ſufficiently declare: For ſay they verſe 29. Perceive yee not how you prevaile nothing? Behold the world is gone after him; out of which words of theirs it is ſufficiently evident, that they did not underſtand, that like a comEcce, and a behold, for no man wonders at an ordinary thing, to ſee a company of people run after an eminent man, to view him and looke upon him: for there is nothing more common, nor of leſſe admirationbehold or perceive you not how the world is gone after him? but when theſe words proceeded from them in private, and when they were in a deepe debate and counſell, it is manifeſt that they ſpake ſo out of malice & envie, and from very madneſſe which aroſe from this, that they well perceived, that they that followed Chriſt beleeved in him; which is yet more confirmed by many places of holy Scripture that might be produced; but amongſt oIohn, where in expreſſe words it is related, that many of the people beleeved on him, and ſaid, when Chriſt cometh, will hee doe more miracles then theſe which
this man hath done? and in the 40. verſe, many of the people ſaid of a truth this is the Prophet, others ſaid this is the Chriſt, and all this was in Ieruſalem, and verſ. 48. Have any of the Rulers and Phariſees (ſay they) beleeved in him? but this people that knoweth not the Law is accurſed; out of the which place, it is now abundantly evident, that the world ſpake of, in the 12. chap. were beleevers: for here the Rulers and Phariſees make a diſtribution of the people of Ieruſalem, & divide them into two parties, and then they comAbrahams children, and Moſes his diſciples, yet they were Chriſts profeſſed enemies, and ſuch as declared themſelves not to beleeeve in him: now here what the Rulers and Phariſees judgement was concerning this buſines which was one of the parties, who knew very well what they ſpake, and the people of whom they ſpake, and of themſelves they ſpake thus, have any of the Rulers and Phariſees beleeved in him? but this people that knoweth not the Law is accurſed. So that being thus compared together, the unbeleevers are the Phariſees and Rulers, and their complices onIeruſalem they beleeved in him, in their eſteeme, and therefore they adjudged them accurſed, which they would never have done if they had followed Chriſt for no oIeruſalem, ſaving the Rulers and Phariſees beleeve in Chriſt, and there is none oppoſe him but they, and that this is their very meaning and ſenſe of the words, as learned men may eaſily gather.
Thirdly, the ſame is confirmed by Nicodemus his witneſſe in private alſo, who knew very well how the people of Ieruſalem ſtood generally affected towards Chriſt, and what opinion they had of him: heare therefore what hee ſaith, Iohn the 3. of whom the Evangeliſt ſpeaketh thus. There was a man of the Phariſees named Nicodemus, a Ruler of the Iewes, the ſame came to Ieſus by night, and ſaid unto him Rabbi, we know that thou art a Teacher come from God, for no man can doe theſe miracles except God bee with him. Here Nicodemus gives in teſtimony, & devideneIeruſalem, and of the principalleſt of them as well as of the meaneſt, that they beleeved in Jeſus, ſaying we know,
all the people know, that thou art a Teacher come from God; they knew it with the knowledge of Faith and approbation, and did really beleeve that hee was come from God, and he gives a reaſon of his and their faith, ſaying, that no men can doe thoſe miracles except God bee with him, and therefore they beleeved in him: ſo that Nicodemus which was a Diſciple of Chriſt, though in ſecret and a great honourer of him, would give in no falſe verMatth. 16. and Iohn the 6. ſaying, we know that thou art the Sonne of the living God. So that to acknowledge Chriſt, and to beleeve in him, is all one in the language of holy Scripture, and to follow and go after Chriſt out of ſincerity and love and to beleeve in him, is the ſame if the word of God may be judge in this controverſie. So that to goe after Chriſt then, and to follow him cordially and without worldly ends, both in the language of God and men, is to ſerve Chriſt and to beleeve in him: and therefore for all the above mentioned reaſons, the world that went after Chriſt, & the people and multitudes that followed him, were all beleevers, and the others that either tarried at home, and followed their owne imployments, or oppoſed him, were unbeleevers.
Now then when a multitulde from Ieruſalem followd Chriſt, and when a world within Ieruſalem went after him, and when all the curſed people (as they called them) beleeved in him, not only by the very teſtimony of the enemies of Chriſt, but by the witneſſes of the holy Scripture, it is ſufficiently apparent that the World ſpake of in the 12. of Iohn, were all beleevers, amongſt the which alſo out of ſame Chapter is proved, That many of the Rulers alſo believed in him. So that Maſter Knollys denying all this, is little better then an Infidell: For an Infidell can do no more then deny the holy Scripture and the manifeſt truths diſThat there were more beleevers at that time in Jeruſalem then could all meete in any one place to partake in all the Ordinances, except a mighty city and a world of beleevers may all meete together in one room
to edification; Which was yet never heard of, nor never belie
But yet for farther Illuſtration and proofe of this truth, that if it be poſſible, I may undeceive the poore deluded people, I will adde a reaſon or two more. The Scripture is ſo cleare in this point, that there were innumerable believers in Ieruſalem, as in the ſecond of the Acts, beſides thoſe that were natives there, it is ſaid there were dwellers in Ieruſalem, worſhippers, or devout men, that is to ſay beleevers out of all nations under heaven. And all theſe ſayeth the Scripture had their dwelling there. And without all doubt all theſe ſeverall Nations, had their ſeIeruſalem where they heard the Word of God in their owne language, as the Dutch and French and other Nations, here in London have their churches. And the multitudes of the inhabitants in Ieruſalem at all times, by the relation of the Hiſtorians of thoſe dayes, were ſcarſe ever leſſe then ſeven or eight hundred thouſands; and without all controMeſſias whoſe appearing they every moment looked for: and therefore all the believing Iewes out of all Countries repaired in multitudes to Ieruſalem: So that ſuch numberleſſe numbers, both of the native Iewes and ſtrangers; required a mighty number of Teachers, and a many places to heare and to be taught in: and that there were aIeruſalem, (which are churMoſes Chaire, and all of them diligently taken up in Preaching to the people and in inſtructing them, upon whoſe Miniſtery by Chriſts command all the multitude and his very folMatth. 23. verſ. 1. 2. 3. So that there was no ſeparation then to be made from the publicke Aſſemblies where the Law and Goſpell was taught, nor no gathering of new Churches, under pretence of eaſting them into a Church mould according to the New teſtament forme. Chriſt and his Diſciples were not then ſo deepely learned as to be in that high
if the way, the truth and the life could teach them the ſtraight way thither: and yet they all followed the old lights ſtill, Moſes and the Prophets; Chriſt and his Apoſtles were all their Maſters; we heare then of no new lights, nor new borne truths, nor of new Church moulds, and yet then the Kingdome of heaven ſuffered violence, and the violent tooke it by force Matth. 11, 12. they went all well to Heaven, as well and as cheerfully as any of our Independents with their new lights, and their congregationall way. But this by the by.
Now I ſay if there were ſuch multitudes, both of Hearers and Teachers, there was without all doubt many places for them ſeveally to heare in, and it ſtands withall reaſon that the ſeIeruſalem of the Libertines, (as there was) that is to ſay of thoſe that had beene ſlives and bond-men, but were made free, then can any man beleeve that all thoſe ſeverall Nations of the free-men, that abounded alſo with wealth and honour, (or elſe if they had not had great riches, they could never have journied ſo about from Country to Country and tranſported their families thither) I ſay in all theſe regardes it ſtands withall reaſon that they had their particular Synagogues alſo, and therefore that they were in mighty multitudes, ſo that a few places could not containe them all to communicate in all Acts of worſhip, and thereKnollys and I. S. and their fraturnity who all deny, that there were either in Chriſts life time or after his death more ChriſtiIeruſalem then could meete in one place or congregation, notwithſtanding the holy Scripthat there was a world of believers there and that all Jeruſalem the very City was full of them.
Knollys who ſaith and writeth the contrary by the ſpirit of errorto wit that the world that went after Chriſt were believers, which Maſter Knollys moſt fondly and impiouſly denyeth.
The ſecond propoſition remaining to be proved is this, that there was a world of beleevers in the Church of Ieruſalem, and that they were inhabitants there: Now howſoever by the proving of my former propoſition, this latter alſo was included in it, and proved likewiſe as all the places above cited do ſufficiently ſhew; for the place, where the word that followed Chriſt dwelt, is ſaid to be Ieruſalem; and if we but conſult with the holy Scripture, eſpecially the Goſpell of Saint Iohn, we ſhall again and again meet with maKnollys hath made them two propoſitiIeruſalem: I will, to gratifie him and to ſatisfie any that will be ſatisfied, prove this propoſition alſo diſtinctly and ſeverally by it ſelfe: viz. That there was a world of beleevers in Ieruſalem, and that they were inhabitants there. For proofe of this the 12. chapter of Saint Iohn and the 29. verſe, debehold the world is gone after him: This world was at Ieruſalem and inhabitants there, and well known to the Scribes and Phariſees; which is yet farther ratified out of the 7. chapter ver. 48. where the people that are called accurſed had their dwelling, for they were known to the high Prieſts, Scribes and Phariſees, which they could not have been had they not been InMatthew; where it is manifeſt, that not only the men of Ieruſalem but that the very children cryed Hoſanna to the ſon of David; and it is wel known to all men what children do ordinarily in a publike way, it was well approved of by their parents who likewiſe cryed, Bleſſed is he that cometh in the name of the Lord: as it was here in London at the begining of the parliament, when the king came into the city to ſeek
Ieruſalem, in reſpect of Chriſt, as it was then here in reſpect of the Parliament; the generality of all the inhabitants believed in him and honoured him, as the people generally in the city did the Parliament; which is yet more evident from the great indignation and wrath of the Prieſts and Scribes who were diſpleaſed to ſee the wonderfull things he did, and eſpeHoſanna to the ſonne of David; by which they well perceived that the children ſpake no otherwiſe then their fathers would have them, and that the whole city of Inhabitants were ſuch as beleeActs addes a great deal of ſtrength to this argument where it is ſaid, That there were devout men dwellers at Ieruſalem out of all the Nations under Heaven beMar. puts all out of doubt, for that chapter ſpeaks plainly of all the InIeruſalem as well as of the ſtrangers that came to the Feaſt, where it is ſaid there were two mighty parties, either of which ſo awed the Scribes, chiefe Prieſts and all the enemies of Chriſt, that they durſt not meddle with him, and the one of them was ſuch as adhered unto Chriſt and beleeved his doChriſts enemies ſought to deſtroy him, yet they feared him, becauſe, ſaith the Scripture, ver. 17. all the people were aſtoniſhed at his doctrine, that is all the people approved of it, and beleeved in him, for he taught as one having authority Matth. 7. The other party were Iohn the Baptiſts Diſciples all beleevers too; for it is there aſſerted, that all men compted John that he was a prophet indeed, ver. 32. And this party alſo kept the chief Prieſts the Scribes and the Elders, Chriſts capitall enemies, in ſuch awe, as they durſt not attempt any thing againſt Chriſt; and all theſe were inhabitants of Ieruſalem: For it is ſaid in the 28 verſe, that all the people were aſtoniſhed at his doctrine: and it is ſaid ver. 32. that all men counted John a Prophet indeed: Now then if all the people of Ieruſalem and all the men of Ieruſalem, theſe two mighJeruſalem; and they were inhabitants there: For the place where theſe Scribes and high Prieſts were, and where Chriſt then was, and where all thoſe people were, was in Ieruſalem, and all the people well known to the Rulers and Phariſees to be Inhabitants there: So that all men now may ſee the futility and vanity of Mr Knollys his denyall of my arguments, and may alſo behold the force and power of truth which aſſerteth, That there were more beleevers in Jeruſalem, then could all meet in any one place, and that in Chriſts time, unleſſe a world of beleevers and thoſe inhacan meet together in any one place or congregation to injoy all acts of worſhip to edification; which is a grollery, yea madneſſe to ſuppoſe or think. And this ſhal ſerve for anſwer to what Mr Knollys out of his impious ignorance had to reply againſt my arguments for the enervating of them. And now I come to I. S. his anſwer to all my foregoing arguments, by which he would perſwade the poor ignorant people, That there was not ſuch a number of Beleevers in Ieruſalem, but that they might all meet in one place: For this muſt neceſſarily be the ſcope of his diſcourſe, or elſe it is noThere were more beleevers in Jeruſalem and that in Chriſts time then could poſſibly meet together in any one Congregation to partake in all Ordinances.
The reader may remember that in his former reply, he ſeemed not to doubt concerning the number of thoſe that were baptized, onely he denyed that thoſe that were baptized by Iohn, were Chriſtians, and that they were caſt into a Church mould after the New Teſtament forme, much leſſe that they were members of one Chriſtian Church at Jeruſalem; theſe are his own words and by this hee thought to overthrow that argument: Now here he uſeth another method; tacitly denying the Minor of all my Syllogiſmes; and the reaſon of his denyall is, becauſe as he ſpeaketh, I made falſe mu
But note (ſaith he) an abſurdity in the ſequell of the diſcourſe,
pag. 36. he tells us, that Chriſt made many more Diſciples and Beleevers then John, and added dayly unto the Church, that was then in IeruJohn: Out of whom ſhould hee make them? when as Iohn had ſwept all along with him, as you afpage 32. and not taking it Synecdochically (what ever you determine of it here). Secondly that Chriſt ſhould adde dayActs 2. laſt, unto the miniſtry of Chriſt himpage 56. Judge if here be not falſe muſtersThus hee.
If I ſhould diſcover all the errors that are in this reply, I might make a very large volume: but in regard that all learned men will eaſily perceive the vanity, childiſhneſſe and horrid impiety of the man in the very reading of it: I ſhall not be ſo larg in my anſwer as otherwiſe I had thought to have been: and yet before I come to it, I cannot but complain of the diſhoneſty of the man that thus curBurton with me, as we ſhall ſee in its due place, who paſſing by all my arguments not ſo much as mentioning any one of them, makes a rombobombo Syllogiſme of his own, which as I ſuppoſe he fetcht out of the howling wilderneſſe of America, and then with Phocions hatchet, that carnall weapon, he fights with his own ſhaddow, and vapors like a conquerour as I. S. doth here.
But now for anſwer briefly, I affirme that I. S. in confuting of my arguments, by which I proved that there were more converted by Chriſt and his Diſciples and the Apoſtles Miniſtry in Jeruſalem then by Iohn the Baptiſt; and therefore that they could
not all meete in one place or Congregation to injoy all Acts of worſhip, I ſay in his confuting of my arguments he doth not ſo much diſpute againſt me, as he doth againſt Saint Iohn the Evangeliſt and the very Scripture; for the diſcoveries I made by my multiplying glaſſe (as he ridiculouſly ſpeaketh) of the increaſe of Chriſtian believers, were no falſe muſters, (as he chilIeruſalem that the holy Word of God aſſerteth, Iohn the 4. where it is recorded, verſ. 1. 2. That Chriſt made more Diſciples and believers then Iohn; and therefore added daily to the Church that was then in Jeſuſuch as ſhould be ſaved; for Chriſt came to ſave the loſt ſheep of the houſe of Iſrael: Now the making of more Diſciples is the adding of more to the church: and this the Scripture holdeth out not only to me but to all intelligible Chriſtians, and therefore it was no error in me to affirme the ſame: So that whiles I. S. laboureth to confute my Arguments, he fights indeede againſt the Evangeliſt that affirmeth that Chriſt made mo Diſciples then Iohn.
But ſayeth he, here are two Paradoxes. Firſt, that Chriſt made mo Diſciples then Iohn.
The ſecond, that Chriſt ſhould adde dayly to the Church that was then in Ieruſalem.
Theſe in I. S. his opinion are paradoxes, that is matters of LuIohn and blaſphemeth, for he giveth the Spirit of God the lye, and denyeth the Scripture that aſſerts that Chriſt made mo Diſciples then John, and therefore added more unto the church: for of unbelievers and of enemies they were made Diſciples, Chriſtians and friends; and therefore taken out of the world and brought into Chriſts fold and church, and by that worke of converſion they were added to it; as he that ſhould this day take any of our Miniſters and faithfull Paſtors ſheep out of their folds and ſteale them away, (as too too many of the Independent Miniſters daily do) and bring them into their new congregations, may not that Independent Miniſter, without any marvilous anticipation or miſtake, or without any error, truly be ſaid to have added ſo many more to his new
Baptiſt. But ſaith J. S. how could Chriſt make mo Diſciples then Iohn? Out of whom ſhould he make them ſaith he, when Iohn had ſwept all along with him as the Doctor affirmeth pag. 32. Not taking it Synecdochically? Thus he ſhewes his acumen or raThat Jewent out to Iohn and was baptized; it muſt therefore by a Synecdoche be taken for all the common people promiſcuouſly, or for a mighty multitude of all ſorts, and of all ranks of people, and of all profeſſions, as Publicans, Souldiers and the ordinary inhabitants: Theſe were my very words there. And therefore I. S. ſaying that I took not the word Synecdochically, belyeth me, befooleth himſelfe and abuſeth the reader, and fights with his own phancy. But for anſwer to his whibling Cavill, I ſay Chriſt converted thoſe he made his Diſciples and Schollers, out of the remmant or remainder of thoſe that were yet unIeruſalem, and in that work he added more unto that church, which though the mother church, as the other were Daughter churches through all Iuda, yet it was but a partiIeruſalem Synecdochically as I then did, it is alſo here to be ſo taken, and then Chriſt did make mo Diſciples out of the people of Jeruſalem that remained yet unconverted, then Iohn had done before him, and added them unto the church at Ieruſalem, that particular mother church in that Nationall church, which as it was at that time in reſpect of morall worſhip goIudea following the example of this mother church were ever to be governed to the end of the world; and this is indeed the true chuch mould, according to the New Teſtament forme, that all churches ought to be caſt into, if we will imitate the government of the mother church Ieruſalem, and all the daughter churches both in Judea and Iſrael as that of Samaria and into this mould did the Baptiſt and Chriſt caſt all they converted. Therefore when I ſaid that Chriſt made more Diſciples in Ieruſalem then Iohn, and that he added them unto that Church, I ſpeake nothing but that I have warrant for out of the good Word of God and the Scripture of truth, and which is ſuffiS. to ſay that in ſo ſpeaking it is a paradox. For if it be a matter of ludibre in me and a paIohn, Then likewiſe it is a paradox and matter of laughter in the holy Evangeliſt: For he in formall words ſaith, That Ieſus made and baptized moe Diſciples then Iohn. I referre my ſelfe thereIohn be not as well cenſured and traduced by this vaine and wicked fellow as my ſelfe, and whether in his ſo ſpeaking he doth not give the Spirit of God the lye.
And his ſecond paradox is as vaine and childiſh and impious as this, where he ſaith, is not this a marvelous anticipation and miſtake, to apply that which was done by the Diſciples after
Chriſts aſcenſion unto the miniſtery of Chriſt himſelfe? For anI. S. take notice that in ſaying Christ made
Baptiſt, and in making them added them unto the Church at Ieruſalem, There is no marvelous anticipation or miſtake, as I. S. unlearnedly inferrs; for in giving unto Chriſt his due honour and affirming he added unto the Church that was then in Ieruſalem, I have both the Scripture and reaſon for it, and in ſo ſpeaking I detract nothing from the honor and dignity of the Diſciples; for it is no error in any man, to apply that unto Chriſt Miniſtery, viz. the converſion of men and the adding of them to the church, which worke, properly and primarily beI. S. and not in me; for he apfor it is ſaid the Lord added unto the Church dayly ſuch as ſhould be ſaved. It was done by Chriſt, and not the worke of the Apoſtles, but inſtrumentally; and therefore I. S. is a prevaricator, in many reſpects ſinning both againſt God and man: for here, he giveth that honour which is peculiar unto Chriſt, unto the Diſciples; and then he falſly accuſeth me of an error and miſtake when there is none, and then would make me guilty of his own ſins, which I am free from, as all they that read my booke in the page quoted by him may ſee; and this is not all, but in this alſo he is a great offender, where by this jugling craft of his, he labours to ſeduce the poore people. But for farther anſwer, I have learned of Chriſt himſelfe, that the Diſciple is not above his Maſter; and therefore if I. S. will apply the worke of conChriſts aſcenſion as he doth, I do not conceive it any paradox in me or any miſtake or Anticipation to apply that worke unto Chriſts Miniſtry in his life time: for the Maſter is ever more to be honoured then the ſervant as all reaſon will dictate: and therefore there was no paradox in me in giving that honour unto Chriſt that belonged unto him who was the Maſter: for he came to ſave the loſt ſheepe of the houſe of Iſrael, and ſo he did, gathering daily ſome of them into his fold, and adding many more ſheepe to thoſe that Iohn the Baptiſt had converted: and therefore I do not think it a paradox in me
I. S. doth to his DiſI. S. to make mee a ſubject of his ſcorne and ludibry for well doing, and to make that a ſinne and error in mee, which is a vertue; for to give Chriſt his due honour is a vertue; now the honour of converting of men, and adding them unto the Church is his proper work, and it peculiarly belongto adde unto the Church ſuch as ſhould bee ſaved: The Apoſtles were but the Inſtruments. Paul may plant, and Apollos may water, but God the Lord of his Church giveth the increaſe, 1 Cor. 3. Hee maketh the Church grow and multiply inadds daily unto it, by the mighty working of his Spirit, and it is marvellous in our eyes: And therefore I. S. is ſeverely to be cenſured and that deſervedly, not only for abuſing his brethren, making them offenders when they are not, but chiefly for anticipating that honour which is onely due unto Chriſt and God, and giving it and attributing it unto men, as it is the daily practiſe of the Independents to give the glory of all victories which only belongeth unto God, to the party which they call the praying army; and ſo hee aſcribeth that honour that peculiarly belongeth unto God and Chriſt, unto the Apoſtles, which indeed pertaineth unto them only as they are inſtruments, and accuſeth me as of an anticipation and miſtake, ſaying, I aſcribed that unto the Miniſtry of Chriſt himſelfe, which belonged unto the Diſciples of Chriſt after his aſcenſion. It ſeemes to I. S. that I am a very erI. S. belonged to the Apoſtles. But if this be an error, in ſaying that Chriſt added unto the Church as Ieruſalem, before his death and after his death, ſuch as ſhould be ſaved, I will live and die in this error; for this is only the worke of God; none can come unto God but by Chriſt, hee is the doore, the way, the truth and the life, the author and finiſher of our faith, that begins and ends the worke of converſion; the Apoſtles and all other Miniſters are but his inſtruments, hee is the hand of god, and the arme of the Lord that doth the worke in the hearts of the people. Whether therefore I. S. or my ſI. S. or any of his Fra ternity.
But ſhould I grant unto I. S. that the Apoſtles after Chriſts Athat the Lord by them added to the Church, therLuke in the ſecond of the Acts ſay the Lord added unto the Church daily ſuch as ſhould be ſaved, conhee was yeſterday and to day the ſame for ever ▪
alwayes the author and finiſher of our faith, and therefore it was no anticiI. S. fondly ſaith, to conthat thoſe that were converted by Chriſts Miniſtry, were added to thoſe that were converted by Iohn, ſo that there was addition upon addition, and it was no ſinne in mee to ſay that of Chriſt then that was afterwards aſcribed unto him in formall words; for although the very words be not expreſt, Chriſt made moe Diſciples then Iohn, it was his work, ſo that the diſputation now is not about words & terms of expreſſion, but about the ſubſtance of things, viz. about beleevers and Members of the Church of Ieruſalem, which when the Scripture holdeth out unto us, affirming that Chriſt made moe diſciples then John, & that at Ieruſalem, then any rational man may without any anticipation or miſtake, or any error or Paradox conclude that theſe new Converts were added then unto the Church as well as thoſe that were converted after his Aſcenſion were ſaid to be added to the Church; and he that with the eye of underſtandingI. S. childiſhly ſpeaketh; but on the contrary he will ſhrewdly ſuſpect the ignoIeruſalem was a particular Church in that Nationall Church of the Jewes, and that in the time of our Saviour; and withall hee will conclude from the premiſes, and all that I have now ſaid by way of anſwer to Maſter Knollys, and this I. S. that there were more beleevers in Ieruſalem then could all meet in any one place or a few, and that in John the Baptiſts and Chriſts dayes, and all this without any miſtake or Paradox, but from very good reaſon, which if this Puny Divine I. S. had beene guilty of, hee would never have beene ſo unadviſed as to have oppoſed the Scrip
And now I referre all that I have hitherto ſaid by way of reKnollys and I. S. to the judgement of the learned to conſider, whether there is either honeſty or reaſon in theſe men, who to maintaine their fond errors, wil deny or affirme any thing, though never ſo repugnant to the Scripture, and to the very light of reaſon, and all this only to miſlead the ignorant people; and this is all that I. S. hath to ſay againſt my Arguments drawn from the Baptiſme of Iohn and Chriſts and his Apoſtles Miniſtry, by which I proved, that in the very dayes of John the Baptiſt and in Chriſts time there were then many more beleevers in the Church of Jeruſalem then could all meet in any one Congregation.
Now for the following Arguments, by which I proved it was much more impoſſible for them to meet together, after there were daily added ſo many thouſands to the Church after Chriſts AſcenI. S. doth not ſo much as meddle with them, but ſaith pag. 10. That he had thought to have beſtowd as much time on the reſt, but that other conſiderations forbad him; and becauſe (as he ſaith) there were thoſe ſo able already ingaged in the Diſpute: theſe are his words. And in his wiſe Epiſtle to me, he ſaith that his health forbade him. Now what a vaine fellow is this to vapour that he had whipped me out of the field, and beat up my quarters, and quartered my book, and taken hold of the pillars of my diſcourſe and ſhaken them, and overthrowne my building, as yee may ſee at large in the title page, and
he left the worke to others; whether therefore this be not a worthleſſe and witleſſe Fellow to brag and glory of a victory, and beating up of a mans quarters, when hee hath only flung a ſquib or two at them a farre off, and then cowardly and baſely ran away pretending ſickneſſe as freſh water ſouldiers commonly uſe to doe, I leave it to the judgement of others to conſider. But of I. S. I may truly ſay thus much, that hee is a meere quagmire of ignorance, and wicked impudency, and farre unfit for any ſerious or ſolid imI. S. being now in a courſe of Phyſick and of an infirme body, to uſe ſome moderation when hee comes where good cheer is ſtirring; and therefore becauſe hee thinkes that my judgement in ſuch matters may be worthy of ſome account, for ſo hee intimateth in his learned Epiſtle; I would adviſe him for a time to feed upon Snayl pyes and Muſhromes, and of thoſe kind of creatures hee may find abunTunbridge; that low kind of diet is beſt for him; & if he followes this now in the ſpring but ſome weekes, and drinks luſtily of the waters there, they will waſh him till hee be cleane and fit for my fingring againe, and free him from his Frenſie, and make him as cleane and neat, as he ſaith my PoſtI. S. gratis, for all his learned paines in beating up my quarters. And ſo I have done with him at this time. I have now a few things yet to anſwer to what Maſter Knollys hath to ſay to thoſe Arguments I rayſe from the Miniſtry of the Apoſtles, and the multitudes converted by them after Chriſts Aſcenſion, which yee ſhall find punctually ſet downe in their due places.
I will now therefore take a ſurvey of the numbers that were adIohns & Chriſts Miniſtry, by the powerfull preaching and miracles of the Apoſtles after Chriſts Aſcenſion; and from the divers plaActs of the Apoſtles, frame ſuch arguIeruſalem, as they could not all poſſibly meet together, at one time, or in one place or roome, or in one Congregation, to injoy all the Ordinances, and partake in all acts of worſhip ▪ but muſt neceſſarily be diſtributed into divers congregations and aſſemblies, if they would all be edified, and that before the perſecution wee reade of in the Acts 3. 1. and in the perſecution, and after the perſecution. But before I come to the proofe of the particulars, I muſt anſwer to ſome objections made by our brethren the IndeActs of the Apoſtles, from which they indeavour to prove, that the number and multitude of Beleevers in the Church of Jeruſawas not ſo great, but that they might all meet in one roome or place, and in one congregation to partake in all acts of worſhip. The words on which they ground their Arguments are theſe: and in thoſe dayes Peter ſtood up in the middeſt of the Diſciples and ſaid, (the number of the names together, were about an hundred and twenty) men and brethren, &c. From whence they conclude, that the whole Church in Ieruſalem, that is to ſay, all the Beleevers, did meet in one place; for in this number of names they would have all the whole Church in Ieruſalem included or confined; which to moe is a wonder, that ſuch learned men as many of them are, ſhould ſo argue; for this muſt be the ſcope of the Argument if they intend to prove, That the whole Church in Jeruſalem and all the Beleevers there, were not ſo numerous, but that they might all meete in one place, and partake in all acts of worſhip, and that theſe in Peters Company were all that Church, and all the Believers that were in Ieruſalem: this, I ſay, muſt of neceſſiThat at this inſtant of time that that place ſpeakes of the whole Church in Jeruſalem, or the number
then of Beleevers were no more but that one place might have contained them all for the enjoying of all Ordinances (which I cannot doe, for innumerable reaſons, and ſome of them above ſpecified) yet it doth not follow nor evince, that after there were daily ſuch additions of Believers, and ſuch multitudes of new Converts added unto the Church, that then alſo, one place or roome could containe them all; and that they might ſtill meet in one Congregation, and all together partake in all acts of worſhip. For there is a vaſt diffeIohn the Baptiſts Diſciples, every one of the which was thought fit for learning and divine knowledge, to ſucceed Iudas in his Apoſtleſhip and to be a Diſciple; all theſe or moſt of them, or ſuch like, were thoſe that are included in the number of names. I ſay, to omit this Interpretation of all the moſt Orthodoxe Divines, and their univerſall agreement and harmony in their learWherefore,
Peter, of theſe men which have companied with us all the time that the Lord Ieſus went in and out among us, beginning from the baptiſme of Iohn, unto that ſame day he was taken up from us, muſt one be ordained to be a witneſſe with us of the reſurrection. And they appointed two, &c. and they prayed, &c. and they gave forth the Lots ▪
&c. all buſineſſes here were managed and carryed in an Ariſtocraticall and Presbyterian way, and all was done by a joynt conſent and the common councell of them all. Here wee finde none of the multitude of the people, though Beleevers; here were no Women that gave forth their lots. Neither doth the APeter ſay, Men, Mothers, and Brethren; or Men, Women, and Brethren; or Men, Brethren, and Siſters; but Men and Brethren. For howſoever in the foregoing Verſes it is ſaid, that theſe (meaning the Apoſtles and Elders) all continued with one accord in prayer and ſupplication, with the women, and Mary the Mother of Jeſus, and with his Brethren, by which they fitted themſelves for the Miniſtery after they ſhould receive the Holy Ghoſt; though I ſay, they joyned with them in thoſe duties of humiliation and prayer, which any women may do, in the ſociety and compaMatthias was at another time, and without all doubt, upAnd in thoſe dayes Peter ſtood up in the middest of the Diſciples, and ſaid Men and Brethren. Here was onely Diſciples, Men and Brethren, and no Siſters. Till Pope Joans time, and our dayes, Peters Keyes never hung at any womans Girdle; and we heare not in Scripture that they had any voyce in chooſing of Church
Now to the matter in hand, I ſay it is apparent to any that will not ſhut their eyes, that all thoſe, or moſt of them that were in
Peters company, and at that time met together, were capable of an Apoſtleſhip, and ſuch as were the moſt eminent of all Chriſts followers, and ſuch as were beſt inſtructed in Chriſtian Religion, as having been bred up in the doctrine of Saint Iohn the Baptiſt, and under the Miniſtry of Chriſt himſelfe, the ProThat the multitude of Beleevers in Ieruſalem was not onely a diſtinct company from them, but that it was exceeding great and numerous, that had ſo many Paſtors and Teachers over them: For if they had been but ſo ſmall a company as is here mentioned, and that the whole Church had conſiſted but of ſixſcore names, then the Paſtors exceed the number of the flocke; which is not onely abſurd to thinke, but againſt the evident truth of the holy Scriptures, which relate unto us multitudes upon multitudes that were dayly converted by the miniſtery of John the Baptiſt, and of Chriſt and his Apostles, and added unto the Church before this their meeting.
So that by this I have now ſaid, it is moſt clear and evident, that all or moſt of theſe, were the moſt eminent Miniſters of the Goſpell, and the Presbytery of the Church. But in this, that our Brethren do acknowledge, That this aſſembly here spake of were the church, it makes as much againſt them, and greatly for us: for it is manifeſtMatth. 18Tell it unto the Church, &c. and whatſoever ye binde on Earth ſhall be bound in Heaven; and whatſoever ye looſe on Earth ſhall be looſed in Heaven. By which words, all auPaul ſufficiently declares in his Epiſtles to Timothy and Titus: and that they have not onely the title of the Church, but a Charter and Warrant alſo granted unto them of ruling and governing the Church, and of ordaining Church
And howſoever Paul in the 1. of the Corinthians, chap. 6. for the taking away the ſcandall in going to Law before unbeleevers, gave them liberty to make choyce of ſomethat were leaſt eſteemed in the Church, for the deciding of their controverſies; yet that did not authorize them to make choyce of all other Church Offito go no farther then to the choyce of ſuch as are of leaſt eſteeme. And howſoever likewiſe, the Apoſtles in the 6. of the Acts, to free themſelves from all impediments, that they might the better attend upon their Miniſteries, and that without interruption they might Preach the Goſpell, gave them liberty to chuſe their Decons and Deconeſſes: yet they preſcribe the Rule by which they ſhall chuſe them, and keep the authority of ordaining them ſtill in their own hands: Looke you out among you, ſay they, men of honest report, full of the holy Ghoſt, and wiſedome, whom we may appoint over this buſineſſe, and when they had choſe ſuch, ſaith the Scripture, They put them before the Apoſtles, and when they had prayed, they laid their hands on them. So that howſoever they gave unto them a Liberty to chuſe, yet it was with limitation, not an abſolute liberty; for if they had choſe men that had not been of approved honeſty, well gifted, and wiſe, and qualified as they appointed, it was arbitrary in the Apo
Indeed for the deciding of controverſies and differences, they have a liberty given them of making choiſe of ſome petty men amongſt themPaul to Timothy and Titus, 1 Tim. 4. 14. Tit. 1. And they onely know how rightly to examine them, in the knowledge of the tongues and Sciences, and ſuch Arts as are requiſite, beActs verſ. 23. it appeareth.
But I ſay, in that our brethren do acknowledge this company this hundred and twenty names, to be a church, and in that it is alſo ſufthat there were many congregations and Aſſemblies of beleevers in the Church of Ieruſalem, and that they were all governed by the joynt conſent and Common Councell of the Apoſtles and Presbyters, to whom the Apoſtles themſelves were ſubject; who were ſent this way and that way by their direction, and to whom they were to give an account of their Miniſtery, as we ſee in divers places in the Acts, and were ordered by them, what they ſhould do, and alſo made their appeals unto the Apoſtles and Presbyters in any buſineſſe of common concernment: I ſay, in all theſe reſpects, it is evident, That the Church of Ieruſalem conſiſted of many Congregations and Aſſemblies, and was yet but one Church, and that governed by a Presbyterian Government, and by a Common Councell of Miniſters, to whoſe order all the ſeverall Congregation were to ſubmit themſelves; And therefore this their Argument maketh much againſt them and greatly for us. And this ſhall ſuffice to have anThat the company of Believers in the Church of Ieruſalem was not ſo numerous at any time, but that they might all meete in one congregation, or in one place, to partake of in acts of worſhip; they conſiſt moſt of them in Homonymies, and meere Paralogiſmes, which indeed beſeeme not the gravity of reverend men, and in the weighty matters of Divinity, would be undecent in a ſucking Sophiſter; and therefore are much more blameworthy in them, who by ſuch fallacies labour to amuſe the people, to the diſtur
I ſhall briefly runne over them. Acts 2. 46. where it is related, that the Believers and new Converts continued daily with one acFrom theſe words the Brethren conclude, That the multitude of Beliefor here in expreſſe words, the place where they met is ſpecified, and it is ſaid to be the Temple. I appeale to the wiſdome of any learned man, or but of a rationall Chriſtian, whether this be a candid or ingenuous way of arguing; That becauſe 3000. Chriſtians that were newly converted might meet together in the Temple of Jeruſalem, Ergo, all that believed in Jeruſalem that were converted by Iohn the Baptiſt, and all that believed by Chriſts miniſtery and miracles, and all that were converted by the Apoſtles, and the ſeventy Diſciples before Chriſts ſufferings, and all that were after his Reſurrection converted for twenty years together, by the Miniſtry of all the Apoſtles, and all the other Miniſters of the Goſpell, they might yet all meete in any one place or Congregation, to partake in all acts of worſhip, and to edification. I refer this, I ſay, to the conſideration of any Learned man, or any intelligible Chriſtian, whether this be an ingenuous way of arguing. I believe if one ſhould argue againſt them after the ſame manner, they would laugh at him.
If one ſhould thus diſpute; Within theſe ſeven years, all the Independents continued daily with one accord in ſuch a place, and they all met together in one congregation: Ergo, there is but one congregation, and but one Church ſtill of Indeperdents in London,
Would not the Brethren make themſelves as merry with ſuch a way of diſputing, as they have made others ſad with their way of arguing? yes doubleſſe.
The truth is, their way of arguing is not to their owne honour, to ſpeake but favourably of it, as will appeare. For ſhould I grant unto them, that at that time this place of ScripIeruſalem, but thoſe hundred and twenty names ſpecified in the firſt Chapter of the Acts, and theſe three thouſand new Converts; and accord alſo unto them, that all theſe did meet together in on place, and in one congregation, and did partake in all the Ordinances, which notwithſtanding I cannot grant them, for divers reaſons: for in the ſame place it is ſaid, That although they continued daily in the Temple, yet they brake bread from houſe to houſe; that is to ſay, ſome of them did daily meet to hear the Word in the TemThey brake bread from houſe to houſe; that is, they had their aſſemblies and meetings in ſeverall houſes and places, beſides the Temple ▪
and in thoſe ſeverall houſes, they had not only the preaching of the Word and Prayer, but the adminiſtration of the Sacrament, and communicated in all the Ordinances; which they could not do in the Temple, as afterward will appeare: and all that I now ſay is evident from the 41. Verſe of the ſame Chapter to the 47.
But I ſay, ſhould I ſilence my own reaſon, and ſuffer it to ſpeake nothing; and ſhould I grantto our Brethren, that there were but three thouſand, and that theſe three thouſand Believers might all meet in one congregation, and partake in all the ordinances to edification: would it follow, that when ten thouſand were added unto them, and twenty thouſand more to them, and thirty thouſand more to all theſe; would any may think or believe, that ten thouſand men can meete in one congregation to edifie, and to partake in
all the Ordinances, much leſſe when there is ſo many thouſands more added to them, that they could ſtill meete in any one place or congregation? I thinke no man that hath not abdicated his underſtanding will ſo conclude. So that all men may ſee, not onely the weakneſſe of this argumentation, but the ſtrength of truth: For this very weapon with which they had thought to have defended themſelves, and wounded the Truth, they wound themſelves, and overthrow their own tenent; as God willing, I ſhall more fully by and by make appear.
But out of Chap. 5. our Brethren conceive they have a very ſtrong and invincible Argument: where it is related, That after Ananias and Saphira were miraculouſly taken away, for lying unto the Spirit of God; It is ſaid, That great feare came upon all the Church, and upon as many as heard theſe things. And by the hands of the Apoſtles were many ſignes and wonders wrought among the people, and they were all with one accord in Solomons Porch. Ergo, ſay, they, the number of Believers in Ieruſalem, was not ſo great, but that they might all meet together in one congregation; for the place where they did meet, is ſet downe, viz. in Solomons Porch: and it is further ſpecified, That they were all with one accord in that place. This is their Argument faithfully and truly ſet downe, and with the beſt advantage for their cauſe. But to ſpeake the truth, this kinde of arguing hath no force in itIeruſalem, and had been converted by Iohn the Baptiſt, and by Chriſt, and all his Diſciples, before the Paſſion and Sufferings of the Lord Ieſus Chriſt; and the three thouſand converted by the firſt Miracle and Sermon of Peter, after they had received the gift of the Holy Ghoſt, and the five thouſand after by the ſecond MiraAnanias and Saphira his Wife; and the oThat then the whole multitude of all thoſe Believers could not all meete together in one place, and in one congregation for edification, to communicate in all Ordinances. So that any judicious man, without the help of any great Schoole-learning, may perceive the invalidity and vanity of ſuch argumentations.
And truly were it not that they are Brethren, and that I deſire in the ſpirit of meekneſſe to deale with them, I would have made it appear, that it is ſo poore a way of diſputing, that it did not beſeeme men of gravity, much leſſe of learning; and that there were many wayes to evade the dint of ſuch reaſoning, and to prove the nothingneſſe of the Argument, and that by the words of the Text: the people there ſpake of, to be in Solomons Porch, are to be limited and confined within the number of thoſe that were converted by the laſt miracle, and ſome other new miracles of the Apoſtles, which they were then worSolomons Porch; for there is the place where the ApoSolomons Porch with the Apoſtles, were of one accord. But doth this with any rationall man conclude, that every Believer in Ieruſalem, both Men and Women and all the Chriſtians & Diſciples in Ieruſalem were then together in Solomons Porch, and in one Congregation? I am confident that no wiſe man will thinke ſo; for without all conIeruſalem, as neither many Porches nor many Temmuch leſſe could they have all met in any one congregation to edifie. But I ſay I will not deale with Brethren ſo rigidly as I might, and there
But grant it were ſo, that now in the beginning of the Chriſtian, church and if I may ſo ſpeake in the infancy of it, That all the Believers then in Ieruſalem might all meet together in one place; doth it follow that they might ever ſo doe in ſucceeding times, when there was ſuch infinite increaſe of Chriſtians daily added to the church? all reaſon wil contradict that aſſertion. Within this ſeven yeares, as all men know, one place and congregation would have contained all the Independents; but will one place now or ten conPaul in the 15. of the Romans v. 20. affirmeth. Now our Brethren they build upon others foundations, and gather the ſheep, and them the good and the fat ſheep, with good fleeces on their backs; yea, the Velvit-ſheep, and the Pluſh-ſheepe, and the Sattin and Taffity-ſheep, out of other Sheepheards folds; and while they ſeeme to gather Churches, they ſcatter them, and the poorſheep.
But I will proceed to the other Argument out of the ſixth of the Acts, where it is related, That when the number of the Diſciples was multiplyed (here we may take notice of multiplication) There aroſe a murmuring of the Greeks againſt the Hebrews, becauſe the widdows were neglected in the daily miniſtration. And the Apoſtles called the multitude of the Diſciples unto them, and gave them liberty to chooſe their Deacons, and it pleaſed the whole multitude, ſaith the Scripture. From thence our brethren conclude, That all the beleevers in the Church of Jeruſalem came here together to the Apoſtles, and were then no more then could all meete in one congregation: as if our brethren ſhould thus argue; As the wheel-barrow goes rumble, rumble, even ſo is Prelaticall EpiſThat at this time, all the beleevers that were in the Church of Ieruſalem, did then come together, and were all in one place, and might meet in one congregation; doth it follow, when there was a dayly increaſe of more beleevers, and that of multitudes of them (as this very chapter ſignifies) that then alſo they might all meete together in
one place or in one congregation in ſucceeding ages? I ſuppoſe no man will think or believe ſo But I muſt confeſs, that I cannot grant unto them, that by the multitude of beleevers here ſpake of, is to be unIeruſalem, but onely between two Nations of them, viz. between the Greeks and the Hebrews. Now we are informed out of the ſecond of the Acts verſe 5. That there were dwelling in Ieruſalem Iews, devout men, out of every Nation under heaven: for ſo in expreſſe words, it is ſaid, of the which the Greeks were but one Nation, and the Hebrews another. So that all the Chriſtians and Beleevers of all the other Nations, were of one minde, and in good accord among themſelves, as the foregoGreeks onely and the Hebrews; for ſo in ex
Againe, by multitude here is to be underſtood not a confuſed company going in a tumultuous way, but a conſiderable number of rationall men of each differing and diſſenting party, and ſuch as were called and ſent for by the Apoſtles, as it is commonly ſeen in thoſe that go by way of complaint to petition to any councell, they ſend a competent multitude of underſtanding and able men, to grace their cauſe and to mannage the buſineſſe: and not every particular and individuall perſon, men and women to negotiate it, which could not be without mighty confuſion, which was not in this multitude: and therefore by multitude and the whole multitude, we are to underſtand, that both thoſe parties that came to negotiate this buſineſſe, were well ſatisfied with the Apoſtles Order, and they obeyed it: but from hence if any man would inThat every one of the beleeving Hebrews, and every individuall beleeving Greek, that was then in Ieruſalem, and that all the Greek Church and all the Hebrew Church, both men and
women, not one perſon excepted were all in one place together before the Apoſtles; the whole world would judg, that this man thatſhould thus argue, were very much craſed in his brain: but much more would it argue a great imbecillity of wit and judgment in any one, to conclude, That all the beleevers in the Church of Ieruſalem were there: And unleſſe they can ſo conclude, the Argument is noThat all the beleeving Greeks and all the beleeving Hebrews, none excepted, were all before the Apoſtles in one place: yet ſtill this will follow, that all the beleevers of e
Secondly, ſhould I grant unto the brethren, that by multitude here, and by the whole multitude, all the beleevers then in Ieruſalem, were to be underſtood, and that then they might all meet in one congregation: doth it therefore follow, that many years after, when there was dayly ſuch additions of multitudes of Beleevers, that they might all ſtill meet together in one place, and in one congregation for all acts of worſhip, and to be edified? I beleeve our Bre
But from this murmuring between the Greeks and the Hebrews, I, with very good reaſon, can frame an Argument to overthrow our Brethrens Tenent, and may from thence gather, That in the Church of Jeruſalem there were many and ſeverall Congregations, where they had all acts of worſhip; and that every ſeverall nation had their ſeverall congregations and ſeverall aſſemblies, where they might heare the Word of God in their own language and to edification, and communicate in all Ordinances with comLondon, between the Dutch and the French, about points of Religion, or about aIeruſalem, had their ſeverall congregations and aſſemblies apart, (as well as the Greeks and the Hebrewes) where they might partake in all Ordinances to edification, and underſtand their Miall theſe ſeverall congregations made but one Church, and were under one Presbyterie: and for this my beliefe I ſhall give my reaſons in the enſuing diſcourſe. But had there beene but one NaIeruſalem, ſo many thouſand Believers as the Scripture recould not all have met in one place, and in one congregation, as all reaſon will perſwade. So that all the Arguments of our brethren to the contrary, are but as ſo many Squibs which onely make a noiſe, and then vaniſh in the ayre; to ſay no more.
And theſe are the moſt rationall objections that as yet I ever heard from them, to the which I have briefly given my ſeverall anſwers, which I hope by Gods aſſiſtance I ſhall ever be able to make good againſt them all.
And now I will goe on to prove, That by the miniſtry of the AJohn the Baptiſt, and our Saviour and his Diſciples, before the death of John and the ſufferings of our Saviour, that they could not all meet at any one time and in one place or congregation, to partake in all Ordinances; no, nor in a few; but were of neceſſity forced to be diſtributed into ſeverall aſſemblies and congregations, and that before the Perſecution, under the Perſecution, and after the Perſecution. And for proving of what I lay downe, which is ſtill but the firſt concluſion I undertooke to make good, I will begin with the firſt eight Chapters of the Acts, and then goe forward to the enſuing ſtory of the ſame Booke in order, to prove my aſſertion.
In the 2, 3, 4, 5, and 6. Chapters of the Acts, it is related how the holy Apoſtles imployed themſelves in their ſeveral Miniſteries, after they had received the gifts of the holy Ghoſt, & were indued with all power of working miracles, and had received the gifts alſo of tongues and languages; and the effects alſo of their MiniGalileans) that they were amazed to heare the wonderfull Works of God, and from their amazement it is ſaid, they gave attention to the Sermon of Peter; the Sermon it ſelfe being there ſet downe, and the effect of it, which was, That when they had heard it, they were prickt in their heart, and ſaid unto Peand the reſt of the Apoſtles, Men and Brethren, what ſhall we do? Then Peter ſaid unto them, Repent and be Baptized every one of you in the name of Ieſus Chriſt, for the remiſſion of ſins; and yee ſhall receive the gift of the Holy Ghoſt, &c. Then they that gladly received his word were baptized: and the ſame day were added unto them about three thouſand ſoules. And they continued ſtedfaſt in the Apoſtles Doctrine and fellowſhip, and in breaking of bread, and prayer; And feare came upon every ſoule: and many ſignes and wonders were done by the Apoſtles: and all that believed were together, and had all things common: and they continuing daily with one accord in the Temple, and breaking bread from houſe to houſe, did eat their meat with gladneſſe and ſingleneſſe of heart, prayſing God, and having favour with all the people. And the Lord added to the Church daily ſuch as ſhould be ſaved. Here wee ſee, that by vertue of one Miracle and Sermon (God working with them) were added to the Believers, that Saint Iohn the Baptiſt, and Chriſt and his Diſciples had converted, and ſuch as were formerly baptized, three thouſand more; a great Miracle: all which, with the many other that were converted afterward are called but one Church. For it is expreſly ſaid, that the Lord added to the Church daily ſuch as ſhould be ſaved. We heard of the great multitudes, and of a world of ſuch as beleeved in Chriſt, before this Miracle and Sermon. And can any man in reaſon conceive, that all theſe could meet in any one place or congregation, to partake in all acts of worſhip? But let us goe on. In the 3. and 4. Chapter, by means of that Miracle that was wrought upon the Impotent Man, who was knowne to all the people to have bin a Cripple from his Mothers wombe, and through the powerfull preaching of Peter, who exthem to repent and to be converted, that their ſinnes might be blotted out, when the time of refreſhing ſhould come from the preſence of the Lord, &c. It is ſaid, that many which heard the word
believed; and the number of thoſe new Believers is there ſpecified to be about five thouſand men, which were alſo added unto the Church, and joyned to all the former Beleevers; ſo that wee have here eight thouſand new Members added unto the Church, in a very little time: and this was a greater Miracle then the former. So that the Propheſie in the 110. Pſalme, verſe 3. was now fulfilThat in the day of Chriſts power, his willing people from the wombe of the morning ſhould be multiplied as the Dew upon the Earth. And which is not tobe paſſed by without due notice, It is ſuppoſed by the beſt Interpreters, and the moſt orthodoxe Writers, (and there is good reaſon for it) that theſe new Converts were Men, not Women and Children. And without doubt, theſe new Believers endeavoured to convert their Wives, Children, Serof that man of Sin, that Sonne of Perdition, that hee ſhall come after the working of Satan, with all power and ſignes and lying wonders, and with all deceiveableneſſe and unrighteouſneſſe in them that periſh, becauſe they received not the love of the truth, that they might be ſaved, 2 Theſſ. 2. But to ſee people ſo deluded without Miracles, is a Miracle. So that thoſe poore Women that are carried about with every wind of doctrine, from that truth that was taught by Chriſt and his Apoſtles, and confirmed by ſo many Miracles; and thoſe that doe and have miſ-led them, have all of them a great deale to anſwer for. But this I ſpeake by the way, conceiving that all thoſe new Converts would endeavour, as the good Samaritan Woman did after her converſion, not only to bring their Wives, Children, and Families, but their Neighbours alſo, and whole Cities to the ſame faith. And I have that opinion alſo of all the Women and people of that Age, that they were as ready to imAnanias & Saphira his wife, who for tempting the Spirit of God, were both ſtricken downdead and gave up the Ghoſt; and the oThat fear came upon all the Church, and to as many as heard theſe things (& that to the reſt, viz. the Scribes and Phariſees, the Maglinant party) durſt no man joyne himſelfe ▪ And Believers were added unto the Lord, multitudes, both of men and women: Here come in the good Women now. And in Verſe 26. it is ſaid, that the Captaine, with the Officers, brought the Apoſtles without violence (for they feared the people, leaſt they ſhould have ſtoned them.) It will not be amiſſe briefly to take notice of the ſeverall effects theſe Miracles wrought.
Thefirſt is, That great fear of offending God came on all the Church, Gods own people; which notwithſtanding of the many additions of Believers is called ſtill but one Church.
The ſecond That none durſt joyne themſelves to the contrary party, the Phariſaicall malignant crew.
The third, That Believers were added to the Church, and that multitudes, no ſmall companies both of Men and Women. Here is a new increaſe, and that a great one.
The fourth is, that the very Captain and Officers were awed and kept in feare, by reaſon of the multitude of Believers: ſo that thoſe that feared not God were afraid of his ſervants. By which it may be gathered, That the party of Believers did ballance the number of the incredulous and Phariſacall party, if not by far exceed them, And therefore by all probability, muſt needs be an innumerable company and a mighty multitude; and ſuch a number as could not all meet in any one place or congregation, to partake in all the Ordi
And to ſay nothing of the diverſity of Tongues and Languages which were not given to the Apoſtles to be uſeleſſe and of no prodivers Jewes that were then dwelling at Jeruſalem, devout Men and Women, out of every Nation under Heaven; which notwithſtanding may be a ſufficiThat they all had their ſeverall meeting places, and their ſeverall Miniſters to preach unto them in their ſeThat the Apoſtles daily in the Temple and in every houſe, ceaſed not to teach and preach Jeſus Chriſt; That is to ſay, they preached both publickly and privately, and the very places where they preached are ſet down, as in the Temple, and in every houſe. So that of neceſſity, there muſt be ſeverall congregations and aſſemblies of Belivers in Ieruſalem, according to that in the 2. of the Acts verſ. the 46. where it ſaid, That they continued daily with one accord in the Temple, and breaking of bread from houſe to houſe, which by all Interpreters is underſtood the adminiſtration of the Lords SupRomanes verſe the 5. and in the 1. of the Corinthians chap. 16. verſ. 19. Col. 4. 14. and Saint Paul in the 20. of the Acts verſ. 20. ſaith, That he kept back nothing that was profitable unto them, but taught them publikely and from houſe to houſe, ſo that they had their Aſſemblies as well private as publicke, even in the Church of Epheſus, where they did partake in all acts of worſhip; and in that Church alſo they had many Preſ
But now I will paſſe on to the ſixth chapter in the 1, 2, 3. and 7, verſes it is ſaid, That in thoſe dayes, when the number of Diſciples was multiplyed, there aroſe a murmuring of the Grecians againſt the Heverſ. 7. And the Word of God increaſed, and the number of the Diſciples multiplyed in Jeruſalem greatly, and a great company of the Prieſts were obedient unto the faith. In the which words, we may take notice briefly of theſe obſervables.
The firſt, of the cunning and policy of the Devill, who when he cannot by all his wiles and ſtratagems aſſault the Church without, then he labours to aſſaile it within, as here with civill diſcords and differences among brethren: and in other Churches in all ages even
Ieruſalem, raiſing a controverſie between the Hebrews and the Greeks, who complained That their widdows were neglected in the daily miniſtration; as either that they were not made Deaconeſſes, as the widdows of the Hebrews were, or that there was not an equall diſtribution of the Almes, according to the intention of the Church, who ſold their poſſeſſions and goods to that end, that they might be parted to all men, as every one ſhould have need, Acts 2. verſ. 44, 45. chap. 4. v. 35. And this their ſuppoſi
The ſecond obſervable, is, To whom the differing and diſſenting parties did apply themſelves and appeal; and that was to the Presbytery or Colleage of Apoſtles, not to any one of them parAntioch, Acts 15. Paul and Barnabas and certain other of the Brethren in the Church of Antioch appealed to the Apoſtles and Presbyters, and in both thoſe differences all the Churches ſubmitted themto the Apoſtles Order, and that willingly: and this examIeruſalem. Here I ſay, the whole Presbytery and ColHebrews and Greeks at Ieruſalem, or the Church of Antioch, pretended their own IndepenIeruſalem, as the ſupreameſt Eccleſiaſticall Court, and freely ſubmitted themſelves to their arbitrement, and to the Order they ſet down, as the ſtory ſpecifieth.
to be continuing in prayer and the Miniſtery, and preaching of the Word; and the effect of this their Miniſtery was, That the Word of God increaſed, and the number of the Diſciples multiplyed in Jeruſalem greatly, and a great company of the Prieſts were obedient to the faith. By all which it is moſt apparent, that ſuch mulIeruſalem, they could not all meet together at any one time, or in any one place to edification, and that they might all communicate in all the Ordinances, but of neceſſity they muſt be diſtributed into ſeverall Congregations and Aſſemblies, if they would avoyde confuſion; and all that I now ſpeak is evident by the very light of Nature and all reaſon; and therefore it followeth, That there were many Aſſemblyes and Congregations in Jeruſalem, and yet all made but one Church, and that that Church was Preſbyterianly governed. But that I may make this truth more evidently yet appear, I will firſt out the former diſcourſe frame ſeverall Arguchapters I thus argue.
Where there were eight thouſand new converts, beſides women and children, by vertue of ſome few miracles and Sermons, after Chriſts Reſurrection added to the Church of Ieruſalem, and the ſociety of beleevers, beſides thoſe that were convertedby John the Baptiſt and Chriſt and his Apoſtles Miniſtery, before his ſuffering; and to the which alſo there were afterwards great multitudes of Beleevers both of men and women, and a great company of the Prieſts joyned; in ſo much that they kept the very Officers and Souldiers in awe, and ſtruJeruſalem there were eight thouſand new converts, beſides women and children, by virtue of ſome few miracles and Sermons after Chriſts ReſurrectiErgo, They could not all meet together in any one place or Congregation, to partake in all acts of worſhip, but of neceſſity muſt be diſtributed into divers Aſſemblyes and Congregations if they would all be edified.
For the Major it is ſo evident, that I cannot beleeve that athat could partake in all the Ordinances to edification? Yea, to afMinor, it is proved by the ſeverall places above quoted, and therefore the concluſion doth alſo of neceſſity fol
This Argument, is ſo well grounded upon the Scripture of truth, and corroborated alſo with ſuch ſolid reaſons as it is a wonKnollys in his moderate anſwer as he calleth it, pag. 8. and 9. replyeth and anſweMinor of my Syllogiſme for very ſlen
There is no mention (ſaith he) in any Scripture quoted by the DoActs 4. 4. prove any ſuch thing. For the Reader may conſider, that the number of them there mentioned are but five thouſand; and albeit the Dr. make them up eight thouſand, by ſaying thoſe five thouſand men were added to the Church, and joyned to the former beleevers, pag. 57. Yet there is a two-fold miſtake in the Doctors addition, to wit; firſt, that ſome of the three thouſand (may be) were women, & how then can the Doctor ſay, there were eight thouſand new Converts beſides women? ſeTheſe are Maſter Knollys owne expreſſions, and all that hee hath to ſay againſt this Argument, with his confuſed reaſons or rather triflings.
What man but of ordinary capacity, that had but curſorily read over my Arguments, would not have obſerved the truth ſo plaine and evidently laid downe in themKnollys out of the ſublimiActs which I cited, there is mention made of three thouſand added to the Church by the firſt Miracle and Sermon of the Diſciples, and this Maſter Knollys himſelfe doth acknowledge, pag. 8. of his Pamphlet. His words are theſe. To whom were added, viz. to all thoſe that were converted before by Johns and Chriſts Miniſtry about three thouſand ſoules, &c. Here hee confeſſeth there were three thouſand ſoules added to the Church; neither is there any mention of women aFor the Reader may conſider, that the number of them there mentioned, are but five thouſand. Thus hee. Now all the world knowes, that three thouſand and five thouſand are eight thouſand, and the Scriptures quoted by mee made mention of theſe eight thouſand, what ſo ever M. Knollys ſaith to the contrary. So that no man of underſtanding, can doubt of the truth of what I aſſerted. For that which is confirmed by the teſtimony of the hoKnollys his owne witneſſe to confirme it, that hee cannot with any good reaſon deny, but that there was three thouKnollys acknowErgo, there were eight thouſand new Converts added unto the Church at Ieruſalem: for theſe were diſtinct actions or effects of the Miniſtry of the Apoſtles, and produced at ſeverall times, and upon ſeverall occaſions, from the Miracles and preachActs, as an unexpected thing and ſudPeter & Iohn, & aſſerteth withal, that many which heard the word, beleeved, & the number of the men was about 5. thouſand, v. 4. It is apparently evident, that as this was a new act & diyet many of them that heard the word (ſaith the Scripture) beleeved. And that there might yet be no miſtake or fallacy in the ſtory and narration, the very ſum and accompt of thoſe that were converted and beand the number of the men, (viz. that beleeved, ſaith the Scripture) was about five thouſand. So that the Scripture it ſelfe ſets down the number and calmen, and not women and children. And it is very ſafe alwayes to ſpeak as the word of God teacheth us. So that to any intelligible Chriſtian, there can be no doubt or ſcruple any longer left about this point. For that which God himſelfe hath dictated by his holy ſpirit and recorded in his holy word, we may not gainPeter & Iohn was about five thouſand men; Ergo, it is not to be gainſaid but to be beleeved and received as an everlaſting truth by all Chriſtians. For as I ſaid before, this was a new effect or a new act and diſtinct and diffeIohn the Baptiſt, Chriſt and his Diſciples in Chriſts life time; and therefore there is no miſtake in my addition as Mr. Knollys fondly and childiſhly concludes: and his reaſons by which he would prove my miſtake, are as vaine and ſenſeleſſe. For (ſaith he) ſome of the three thouſand (may be) were women, and how can the Doctor ſay there were eight thouſand new converts beſides women? Take notice I pray of the vanity of his expreſſion; Some of the three thouſand (ſaith he) may be were women: and it may be they were not, and it ſtandeth with as good reaſon they were not, as any he can bring to prove they were, although I did not ſet it down as my own opinion, but ſaid onely, That it was the judgement of many learned men, that all thoſe eight thouſand that were converted by thoſe two miracles and Sermons were men, and not women and children: and therefore Mr Knollys here commits a double errour: firſt, in making that my opinion and aſcribing that to me which I onely then related as the judgement of others, and
medio; that is his firſt error; his ſecond is worſe: for whereas the Holy Scripture ſaith, that there were three thouſand ſoules added unto the Church by the firſt Miracle and Sermon, and five thouſand by the ſecond, in the fourth of the Acts, Maſter Knollys peremptorily affirmeth they were but five thouſand in all, & ſo gives the Spirit of God the lye; who declares there were three thouſand at one time, & five at another added to the Church. But if there were but 5. thouſand in all, as M. Knollys aſſerteth, then by his own acknowledgement they were all men and not women; and ſo then I had committed no error, neither can M. Knollys convince me of an error if I had ſaid it as my own opinion that al thoſe that were converted by thoſe two Miracles, had been all men, and not women and children: For, for the five thouſand, the word of God ſaith they were all men and not women, the words are theſe in the Originall, Knollys his owne interpretation) was five thouſand; and if there were five thouſand men, then not women. And wee find in the Holy Scripture that the word Matth. 15. verſe 38. and they that did eat were foure thouſandmen, beſides women and children. So that amongſt theſe five thouſand by the teſtimony of the holy ScripKnollys & by his owne interKnollys affirmeth they did not, and were all men as hee accorKnollys, and that it tended to edification, I could bring better reaſons to prove they were men only and not women, then either he or any of his Fraternity can produce to the contraKnollys himſelf ſeemeth but faintly to aſſert that there
it may be ſome of the 3. thouſand were women, & thus he trifles in his anſwer to my firſt Argument, ſaying, it may be there were no more Beleevers in Ieruſalem at the Feaſt of Pentecoſt but the hundred and twenty names. Now all the learned know, that to ſay, it may bee there were ſome women, makes no reall conviction of a miſtake, it is but a naked and groundleſſe ſuppoſition of a miſtake, eſpecially when there may be many ſolid reaſons produced to prove they were all men and no women and children.
And therefore ſuch kind of triflings are not ſufferable in any that pretend to fear God: for vain janglings and needleſſe contentions about words, is that that is condemned by the Apoſtle in all MiTimothy and Titus, and it troubles me not a little, that I have to do with ſuch vaine kind of creatures, whoſe cheeſe bable is about words. But notwithſtanding I ſee a providence in it: for in this, the man ſhewes but his ignorance, and whiles he would perſwade the Reader, that he is very acute he ſhewes himſelfe to be a very child in the art of diſputation. There is an old ſaying, give ſome men rope enough and they will hang themſelves. Even ſo it is here with Maſter Knollys whiles he takes that liberty to himſelf to run out in his diſcourſe he intangles himſelf on every ſide as by the ſequell will appeare, as here. He ſayd that there was no mention in any Scripture quoted by me of eight thouſand, and he denyed withall that the Scripture doth prove any ſuch thing: and aſſerted moreover that the whole number of all thoſe converts amouted but to five thouſand, and he ſaid that all theſe were men and not women, and yet here he confutes himſelf; I deſire all therfore to take notice of the vanity of the man. He had confidently concluded there were but five thouſand in all, and aſſerted that they were all men, and notwithſome of them might be women: So that by his own conceſſithat amongſt them there might be ſome women: So that if the five thouſand were all men, and there was yet another comKnollys ſaith, then this three thouſand was a diſtinct company from the former: now three thouſand amongſt the which there might be ſome women, and five thouKnollys by his whibling againe and againe Volens nolens confirmes my aſſertion that the full number of thoſe converts by theſe two mira
And now I come to his ſecond reaſon, by which he labours to evince and prove they were not converts & beleevers, which I hope to make appeare to be not only groundleſſe, but to be moſt impious and wicked, as giving the Spirit of God the lye and indeede de
Theſe five thouſand (ſaith he) are onely called men, and not conThus Maſter Knollys.
For my owne particular, I ſtand aſtoniſhed at the vanity, ſenſleſmany of them which heard the word believed, and the number of men was five thouſand. Here are two truths evidently laid downe contrary to Maſter Knollys his errors.
The firſt is, that they are not only called men, but beleevers: for ſaith the Scripture, they that heard the word believed.
Secondly, the number of thoſe that believed, is there in terminis ſet downe to be five thouſand, and the number of the men (viz. that believed) ſaith the text was five thouſand ▪
So that from this teſtimony of Scripture and from all my arguments deduced from thence, theſe two concluſions do follow evidently.
The firſt, that Maſter Knollys is a very wicked man, that thus at pleaſure can give the Spirit of God the lye and oppoſe the truth it ſelfe upon all occaſions.
The ſecond, that there were more believers in the Church of Ieruſalem, then could poſſibly all meete in any one place and conIohn the Baptiſt, and by the miniſtry of Chriſt and his Diſciples in Chriſts life time, and all they were innumerable: for all Jeruſalem went out unto them and were baptiſed, beſides the many other thouſands that the Scripture recordeth were daily added to theſe, all which I ſay could not poſſibly meete in one congregaKnollys & his complices that thus ſottiſhly oppoſe it, ought ſeverely to be puniſhed for theſe their wicked pra
But before I paſſe on to Maſter Knoylls his other Cavills, I ſhall deſire the reader a little to conſider what I have yet in this place to ſay to him. Theſe five thouſand (ſaith he) are called men, and not converts, not believers; for howbeit many of them hearing the Word believed, yet it is not ſaid the five thouſand men believed. And the truth is, the text well conſidered, only holds forth that the number of men was made up 5. thouſand. From hence I gather if theſe words of his may be credited, that it may be a very well formed Church after the new teſtament forme, (for this Church at Ieruſalem was ſuch an one by the confeſſion of all the Independents) although they be
Knollys ſays they were mixt good and bad together, it is not ſaid ſaith he the five thouſand men believed and yet they were all members: ſo that by his doctrine ſome of them were unbelievers, and notwithſtanding they were all moulded up inKnollys by this doctrine of his doth not fight againſt the opinion of all his brethren, and utterly overthrow all the new fabricke of Independency, I leave it not onely to the judgement of the learned of the congregationall way (if there be any ſuch) but to the cenſure of the ſeven new churches of which he is one of the paſtours, and an other Saint Diotrephes, who if they do not puniſh him for this his Grollery, I will ſay they deſerve cenſure and puniſhment themſelves.
But this is not all I have here to ſay to Mr Knollys; I have this alſo to adde, that if any credit may be given to his words, there will then be no certainty in any thing the Scripture relateth unto us. For he ſaith, That thoſe five thouſand that were added to the Church are called men, and not Converts and Beleevers; and howbeit many of them believed, yet it is not ſaid the five thouſand believed. So that if he may be credited, all that the holy Scripture hath related unto us concerning the converſion of theſe men is a meere fable: for the Scripture ſaith they believed, and he affirmeth the contrary, and ſayth they were only called men and not converts not believers. Whether this fellow therefore ought not to be caſt out of the ſeven Churches, and out of all the Churches of the world for this his wickedneſſe and temerity, I leave it to the judgement of all the learned, either dependents or independents. and ſo I will paſſe to his other good ſtuffe which in its due place you ſhall meete with. But in the meane time out of all the above quoted places of Scripture, I thus farther argue.
Where there was almoſt an hundred preachers and Miniſters, beJeruſalem there was almoſt an hundred preachers and Miniſters, beſides the twelve Apoſtles; and all theſe were continually taken up in prayer and preaching and could not leave their miniſtry to ſerve tables: and where there was ſuch a company of believers and people as did employ them all, there of neceſſity they muſt be diſtri
For the major, very reaſon and the common light of underſtan
Where there were people of al nations under the heavens, and them in ſome multitudes, and moſt of them believers and devout men and women which waited upon the Ordinances and had a deſire daily to heare the Word; there of neceſſity they muſt be diſtributed into divers and ſundry congregations and aſſemblies, and have ſuch to preach unto them ſeverally in their owne language; or elſe they could not partake in all acts of worſhip to edification. But in the Church of Jeruſalem there were people of all Nations under the Heavens, and them in ſome multitudes, and moſt of them Believers and devout Men and Women, that waited upon the Ordinances, and had a deſire dayly to heare the Word. Ergo, of neceſſity they muſt be diſtributed into divers congregations and aſſemblies, and have ſuch to preach unto them ſeverally in their owne language, or elſe they could not partake in all acts of worſhip to edification.
For the Major, no reaſon can gainſay it, for the Apoſtles and the other Miniſters imployed all thoſe gifts of the Holy Ghoſt, and thoſe divers languages which they had received for the edificatiPaul ſaith in the 1 Cor. 14. 23. if men ſhould ſpeak to the people with unknown tongues, if the unlearned, ſaith he, come in and unbelievers, will they not ſay that they are all mad? And therefore Tongues are given for a ſigne, not to them that believe, but to them that believe not. Now they were devout Men in Ieruſalem and Believers; and therefore the Apoſtles and Miniſters were to ſpeake to them ſeverally in their own languages: and for that purpoſe God gave them thoſe Tongues, and that diverſity of languages, that thoſe that were Believers might be more edified, and that the unbelievers and unlearned, & ſuch as belonged unto Gods election, might be convinced and judged of all; and that the ſecrets of their hearts might be manifeſted, that ſo falling down upon their face they might worſhip God, and report that God was in them of a truth, as the Apoſtle there ſaith. So that I ſay for the Major, no reaſonable creature will call it in queſtion.
And for the Major, it is manifeſt out of the Chap. 2. Verſ. 5. &c. and in Chap. 6. Verſ. 1. and Verſ. 2. 4. And for the con
Againe, I thus further argue out of the former Chapters.
That which the holy Scripture in expreſſe words and in diverſe places hath declared unto us that every Chriſtian is bound to beJeruſalem, and that the Apoſtles and all the Believers in Jeruſalem, did continue daily with one accord in the Temple; and that they brake bread from houſe to houſe, and that daily in the Temple, and in every houſe, they ceaſed not to teach and preach Ieſus Chriſt. Ergo, there was diverſe conJeruſalem, where they did daily partake in all the Ordinances, and en
For the Major, no Chriſtian can deny it. For the Minor, it is manifeſt from 46 Verſe of the 2 Chapter, and Chap. 5. verſ. 12. and verſ. 42. and Chap. 3. verſ. 12, 13. and many more
but that they brake bread from houſe to houſe; by which expreſſion all Writers interpret, the holy Communion, and partaking of the Lords Supper: and if it ſhould not ſo be underſtood, we never can reade that any Chriſtians in Ieruſalem beſides the Apoſtles, ever enjoyed all acts of worſhip, eſpecially thoſe that are peculiar to Church Communion.
It is related often that they preached the Word daily in the Temple, which was common to Iewes and Chriſtians (though no Jewiſh worſhip) as all men acknowledge. And by evident Arguments it may be proved, that they never adminiſtred the Sacraments in the Temple, thoſe diſcriminating and diſtinguiſhing Ordinances of the Chriſtian Church; as all the moſt Orthodox Interpreters gather from the enſuing words, where it is ſaid, They continued daily with one accord in the Temple; but when they ſpeake of the Adminiſtration of the Lords Supper, it is expreſand breaking of bread from houſe to houſe, which is interpreted by all Divines, of Sacramentall bread; which phraſe and manner of ſpeaking is uſually ſo expounded by all the Learned, upon Acts the 20. verſ. the 7. And our Brethren do not deny this. And it is well known, that the Primitive Chri
Beſides, the Sacrament of breaking bread is no Temple-ordinance; and therefore could not be adminiſIeſus and the ReſurActs 4. 2. They would not have ſuffered them to have adminiſtred the Sacraments there. And if Paul was ſo aſſaulted, Acts 21. 28. for being but ſuppoſed to have brought Greeks into the Temple, what would theſe men have done, if one ſhould have brought in a new Ordinance, and a new worſhip and ſervice; and that ſo contrary to their legall rights? Surely the Iewes would never have ſuffered it, neither do the Brethren contend for this.
Now it is well known that in the Primitive Church, if not evethey met together to break bread; that is to receive the holy Sacrament, which was neActs 20. 7. and in the places
they dayly brake bread together, and that in ſeverall and particular houſes; and that of neceſſity muſt be; for a few houſes could not have held ſo many thouſands, as all reaſon will dictate: and if they were or could be contained under one roof, yet they muſt be forced to be in diverſe and ſevePauls there are diverſe meetingthat there were many congregations and aſſemblies in the Church of Ieruſalem, and yet they all made but one Church, and were govern'd by one Preſbytery; as the many Committees in both Houſes are in divers roomes, and make divers aſſemblies, and have equall power and authority among themſelves; and yet they all make but one Parliament; and all thoſe ſeverall Committees are govern'd by the joynt conſent of the Great Civill Presbytery of the Kingdome, which is all the Parlia
This is the laſt argument I produced out of the above cited
Ieruſalem before the perſecution: And conKnollys before he comes to anſwer it, makes a little ſucking preamble. His words are theſe.
But the Doctor (ſaith he) hath one argument which is more to the purpoſe then all the other, which I deſire the reader ſeriouſly to conſipage 64. Thus he.
His Anſwer to this Argument is as followeth, I will ſet down all his own words, which are theſe.
Now I deſire the Reader to conſider how the Doctor proves his Minor, which he ſaith it manifeſt from Acts 2. 46. and chapter the 5. 12. 42. and chapter 3. 11. 12. and many more places that might be produoed. page 64, 65, 66. In all which diſcourſe, the Doctor gives you nothing but his own ſuppoſitions and concluſions, for the proofe of his Minor propoſition, which is his manner of diſcourſing through his booke.
This Argument (ſaith he) I anſwer; Firſt by denying the aſſumpJeruſalem. The Scriptures quoted do in exActs the 2. verſe 42. 46. All that beleeved were together, and they continued with one accord in the Temple. And Acts the 3. 11, 12. it is expreſly ſaid, that all the people can together to them, in the Porch which is called Solomons. Acts the 5. 12. And they were all with one accord in Solomons Porch. So that theſe ScripJeruſalem, who met together in ſeverall places at one and the ſame time, upon the firſt day of the weeke where they did partake in all Ordinances, do expreſly prove the contrary, to wit, that the ApostlesJeruſalem met together with one accord in one place, to wit in the Temple and in Solomons Porch, and brake bread from houſe to houſe, domatim, not per ſingulas domos, and thus they did quotidie day by day, and they continued ſtedfaſt the Apoſtles doctrine, and fellowſhip, and in breaking of bread and in prayers, and all that beleeved Acts the 2. v. 42, 44, 46. Yea the Doctor himſelfe ſaith in his
Jeruſalem did continue dayly with one accord in the Temple, and that they brake from houſe to houſe; and this ſhall ſuffice for refutation of what the Doctor hath written touching the first propoſition.
Thus profound Mr Knollys confutes my arguments. I have ſet down all his words at large: And as he earneſtly deſired the Reader ſeriouſly to conſider my Argument; So I in like manner intreat him that he would but looke back upon it and adviſedly weight whether there be nothing either in that or any other of my arguments and in all my diſcourſe, but my own ſuppoſitions and concluſions for proofe of what I ſay, as he affirmeth, and whether I have not both Scripture and reaſon for what I ſay through my whole book; and if he ſhall upon mature examination perceive that I have good authority for what I ſay, then let him judg whether or no M. Knollys & all his complices that thus upon all occaſions traKnollys and all his confederats be not a company of calumniators & raylors, and Lyers rather then Saints. For I bleſs God I have both Scripture and ſound reaſon for all that I ſay, and I ſpeak it here in the preſence of the great GOD, that if I had ever ſeen the leaſt ground of truth, in all the Scripture of truth, for what they of the congregationall way hold about their Church, I would rather have ſuffered any miſery in the world then ever have opened my mouth againſt their way, much leſſe have written againſt it; but finding it not only a novell Opinion, but hereticall & indeed the very ſourſe of all hereſies and errors, and of dangerous conſequence, and ſuch an one that if it be not ſpeedily looked unto, will not onewhich God of his infinite mercy and goodneſſe prevent.
And the conſideration of all theſe things, in the preſence of God I ſay it again, and no other, put me upon this imployment to op
Knollys hath here ſet down by way of anſwer, and although I have formerly given an anſwer to all the fond cavills of the Independents concerning their ſeverall meetings together in the Temple and in Solomons Porch, which the Reader I am confident will ſay is ſatisfactory enough to any that know what reaſon is, yet here again for Maſter Knollys farther ſatisfaction, if he will with any thing be ſatisfied, I an
This argument of the Doctors (ſaith he) I anſwer firſt by denying the Aſſumption, &c. One would have expected that when Maſter Knollys began with this word firſt, which amongſt lear
For whereas he ſaith that the Scriptures produced by me do not in expreſſe words declare, that there were divers Aſſemblies and Congregations of Beleevers in the Church of Jeruſalem; and that the Scriptures quoted do in expreſſe termes declare the conKnollys which I cannot do for many reaſons ſet down in my foregoing Diſcourſe, That when there were but three thouſand converted and added to the Church, that they might then all meet together in any one place or congregation to partake in all Ordinances, and that when there were five thouſand more added to them, they might ſtill likewiſe all meet together, either in the Temple or in Solomons Porch to hear the Word: I ſay ſhould I to gratifie Maſter Knollys grant him all this; yet it will not follow, that when there were dayly new additions upon additions of other Converts and Beleevers, and
But I cannot grant all this, for it would be againſt all reaſon, and contrary to daily experience, which tels us, that eight thoumeet in any one Congregation to partake in all acts of worſhip to edification. Yea, if I ſhould grant this to Maſter Knollys, both hee himſelfe and all his Fraternity would laugh at mee, & all learned men would conclude that I were indeed a mad man, as my brother Burton ſpeakes of mee; for it is moſt certaine, that all the Beleevers and Converts in the Church of Ieruſalem did never all together partake in all Ordinances, and in all acts of worſhip, either in the Temple, or in Solomons porch: for wee never reade that they either baptized or brake bread in either of them: neither would the Magiſtrate have ever indured, or ſuffered it, and yet both theſe were the diſcriminating, and ſealing OrBurton accordeth to, ſaying in expreſſe words, that there was no roome or place large enough (to containe them all) and the very Scripture alſo is cleare in this point in many places. Yea, Maſter Knollys aſſenteth to this, though hee takes no notice of what hee ſayes at any time. But becauſe hee perhaps will beleeve himſelf rather then me, and becauſe alſo his Followers and Schollers will give credit to his words, rather then to any reaſons produced by mee, let them I pray heare what hee ſaith.
The Apoſtles and all the Beleevers in the Church of Jeruſalem (ſaith hee) met together, with one accord, in one place, to wit the Temple, and in Solomons Porch, and brake bread from houſe to houſe Domatim, not per ſingulas domos, and thus they did quotidie, day by day, and they continued ſtedfaſtly in the Apoſtles doctrine, and fellowſhip, and in breaking of bread, and in prayer, &c.
Theſe are Maſter Knollys his owne words.
From the which all learned men may eaſily perceive the force of truth, and the weakneſſe and feebleneſſe of errour: for whiles the man labours, to enervate my Argument, he contradicteth himIeruſalem which hee ſtifly denyed. For (ſaith hee) The Apoſtles and all the Beleevers in the Church of Jeruſalem met together with one accord in one place, to wit, the Temple, and in SoloPorch, and brake bread from houſe to houſe. I deſire the Reader to take notice of his expreſſion, and ſee if there be not only a flat contradiction of himſelfe, but a full confirmation of what my Argument proveth, viz. that there were many Congregations of Beleevers in the Church at Jeruſalem, which hee peremptorily denyed. For ſaith hee, they met together day by day in the Temple, that is one place, and in Solomons Porch, that is an other place, and they brake bread from houſe to houſe, that is in innumein all acts of worſhip; for they never brake bread or baptized but they had the word alſo preached; for the Word and Sacraments were to goe together, ſo that where the one was, there was the other, and they neither baptized nor brake bread in the Temple; and a few houſes could not containe ſuch a multitude of people: and thereKnollys, they brake bread from houſe to houſe, and that daily, or day by day; now wee know that they in thoſe dayes brake bread alwayes in the evening, ſo that about one and the ſame time there was every day, or at leaſt every firſt day of the weeke innumerable Congregations and ſeverall Aſſemblies, and that at one time in every houſe at Ieruſalem; and all this I learne from Maſter Knollys, which ſaith, that they brake bread daily from houſe to houſe, that is they had ſeverall Congregations in ſeverall houſes: Ergo, if Maſter Knollys be worthy of credit, or if any beliefe may be given to his words, there were many if not innuIeruſalem, and ſo hee confirmes my firſt Propoſition which hee hath taken ſo much paines to confute, and declares unto the whole world that hee is a man void of all reaſon and honeſty; and truly if ſuch a worthleſſe Fellow had his due deſerts for his ſeducing of the poore people, hee ought ſeverely to be dealt with; and this might ſuffice to have anſwered to Maſter Knollys, but there yet remaines one whibling cavill made by him to be anſwered unto, who learnedhouſe by houſe, or in every houſe, was the ſame that houſes by houſes, or in all houſes; for ſo they may be tranſlated if wee ſtand rigidly upon the word, though the ſenſe and meaning be the ſame as we ſhall ſee by & by: but I ſay though I never made any ſcruple about the tranſlatiper domos, tranſlate the ſin
rendering the word both in the ſingular and the plurall, alwayes in the number of multitude: and they that tranſlate domatim tranſlate the plural domatim likewiſe, as they that will conſult with all the Latine Tranſlations upon the ſecond of the Acts, and the 46. verſe, and the 5. of the Acts, and the 42. verſe, where the word Acts, and the 20. verſe, there they ſhall find Acts the 2. v. 46. there they tranſlate from houſe to houſe, and in the 5. Chapter, verſe the 42. they render in every houſe, and in the twentieth of the Acts, and the twentieth verſe, where the word is in the plurall from houſe to houſe, as they did in the ſingular, never making any difference beActs, verſ. 4per le caſe, and in the 20. of the Acts, v. 20. per le caſe, making no difference between the ſingular & the plurall as the Holy Ghoſt doth not, and the ſame I might ſhew out of all the Interpretations. Now it is well knowne that in or through, and being joyned with a word of the ſingular number, it ſignifies as much as if it were joyned with the plurall, as wee may ſee it in the 8. of Luke, verſ. the 1. where through every Citie. Hee went (ſaith the Interpretation) through every Citie preaching, or hee preached in every Citie, or in all Cities, or through all Cities; and ſo in the 1. of Titus, where Saint Paul ſaith, that hee left Titus in Crete that hee ſhould ordaine Elders,
in every Citie, and by Maſter Knollys himſelfe oppidatim CiCrete, and in the fourteenth of the Acts, verſe 23. it is ſaid when they had ordained them Elders,
Knollys himſelfe tranſlates the ſingular there per ſingulas Eccleſias, in every Church, that is to ſay in all or through all Churches; theſe are his own words, as you may ſee it in the third page of his wiſe Pamphlet. So that when it makes for his turne hee can make no difference betweene the ſingular and the plurall; yea hee tranſlates domatim, that is houſe by houſe, which is as much as per ſingulas domas, for hee that ſaith domatim, they brake bread from houſe to houſe, but it is not per ſingulas domos, that is to ſay they did not breake bread in all houſes, or through all the houſes; Ergo, there were not many CongreIeruſalem, which is a meere wickedneſſe in him to triper
ſingulat Eccleſias, and here hee would make a great difference beActs, v. 20. there the Holy Ghoſt ſaith Knollis Interpretation be good, that when the word is uſed in the plurall, it ſignifies many CongregaEpheſus by his owne confeſſion there were many Congregations, and yet they all made but one Church within that Precinct; and doubtleſſe ſo it was in Ieruſalem, there were many Congregations there, and yet they all made but one Church: and the truth is ſo evident, that Maſter Knollys his owne interpretation of the word domatim, houſe by houſe. Now I appeale to any intelligible man, that knowes but the EngActs 2. that the Chriſtians in Jeruſalem and Beleevers brake bread from houſe to houſe, and when in the 5. of the Acts, v. 42. it is recorded, that the Apoſtles daily in the Temple, and in every houſe, or from houſe to houſe, or houſe by houſe (as Mr. Knollys would have it) ceaſed not to teach and preach Ieſus Chriſt ▪
It is manifeſtly apparent that in every of thoſe houſes and in all thoſe houſes they had an Aſſembly or Congregation of beleevers, and for ought any thing can be ſaid to the contrary, there might be as many congregations then in Ieruſalem as they had MiniIeruſalem, and that in the very infancy of the Church, they had conErgo, there were many Aſſemblies and Congregations of believers in the Church at Ieruſalem, and that in the very infancy of it: and this Maſter Knollys doth acIeruſalem, and ſo he is conſtrained to confeſſe that which he had ſo often and perempKnollys doth confeſſe, that beſides their meetings in the Temple and in Solomons Porch, and that daily, they had their meetings alſo houſe by houſe Domatim, ſo that their meetings and congregations in Jeruſalem were numSome godly and learned men of approved gifts came to ſojourne in this city, and preached the Word both publickly and from houſe to houſe, and daily in the Temples, and in every houſe they ceaſed not to Teach and Preach Ieſus Chriſt, and ſome of them have dwelt in their owne houſes and received all that came unto them &c.
Thus Mr Knollys ſpeaks, and for proof of what he ſaith he quotes the very places of Scriptures in the Margent of his booke that I produced as Act. 2. ver. 46. Acts the 5. 42. Acts 20. verſ. 20. Where from houſe to houſe and in in every houſe in his dialect is all one, which it was not when I quoted it out of the Word of God. And very reaſon and common experience teaches all
Coleman-ſtreete, which an Independent one day meeEngland beſides, and he did confidently believe it. And I was no ſooner paſſed from him, but turning on the right hand I ſaw many of the Independents going into the Nags-head a Taverne a little above Coleman-ſtreete; there they call their Parliament, and make Committees and Chayre-men, for preToleration-ſtreete and leaKnollys ſaith, who tells us that ſome godly and learned men of approved gifts came to Sojourne in this City and preached the Word of God both publickly and from houſe to houſe, and daily in the Temples and in every houſe, they ceaſe not to teach and preach Jeſus Chriſt. I demande of any of the Independents now, whether or no, whereſoever any of thoſe gifted men preach, they have not a congregation to preach to; and whether or no whereſoever any of them hath a gatherd Church (as they call it) he hath not there Knollys ſaith it, but becauſe every mans reaThat in the Church of Ieruſalem there was many Congregations and Aſſemblies; for the Scripture relates, That the word of God was preached publikely in the Temple and in Solomons Porch, and that the Saints brake bread from houſe to houſe, and that the Apoſtles ceaſed not to teach and preach Ieſus Chriſt in every houſe; and therefore all Chriſtians are bound to beleeve this becauſe the mouth of the Lord hath ſpoke it, yea and it is acknowledged by MaKnollys; from all which it doth now evidently appear to all the world, that there were many Congregations and Aſſemblyes of beleevers in the Church of Ieruſalem, which Mr Knollys notwithIeruſalem, then could all meet in any one place, and ſo he not onely contradicts himſelfe and fights againſt the very light of reaſon, but which is more he gives the ſpirit of God the lye, and therefore he ought by all thoſe of the ſeven Churches to be ſeverely dealt with as a wicked impoſtor and deceiver and ought indeeed to be thrown out of all their Congregations as a jugler and a falſe prophet.
Having thus evidently proved that there were many CongreIeruſalem was ſo waſted and ſcattered that there were no more left then could all meet in one CongregaIeruſalem, it could never be evinced and made good that there were more then could meet together in one place: yet all this were nothing for the enervating of the argument: for we muſt ever look upon the firſt conſtitution and government of the Church, and what it was originally and by divine conſtitution, and not what it was accidentally and through perſecution and op
And therefore if we look into the Church of Ieruſalem as ſhe was in her youth and in her moſt flouriſhing age, we ſhall finde her conſiſting of divers Congregations and many Aſſemblies, and all them governed by a Common Councell and joynt conſent of a Presbytery, which muſt be the patterne of all Church Govern
But becauſe I ſay they think it ſo difficult a thing to prove maActs verſe 1, 2, 4. In theſe words, And at that time there was a great perſecution againſt the Church which was at Ieruſalem; and they were all ſcattered abroad through the Regions of Iudea and Samaria, except the Apoſtles, verſe 3. As for Saul he made havock of the Church, entring into every houſe and haling men and women, committed them to priſon. Therefore they that were ſcattered abroad, went every where preaching the word: From whence the brethren gather, that there were no more beleevers left, than could meet in one Congregation.
Before I come to prove my Aſſertion, I muſt give ſome Reaas that there might not yet remain more Congregations in Jeruſalem, and more people then could poſſibly meete in any one place or two: for perſecution is the bellowes of the Goſpell, which blowes every ſpark into a flame: ſo that this their diviſion proved their multiplication at home and abroad, as wee ſhall ſee after I have ſet down my Arguments and Reaſons, ſo that it was no cauſe why we ſhould conceive that there were fewer aſſemblies in the Church of Jeruſalem then before; for although
impriſonment and death of all ſorts, chap. 22. verſe 4. and although I ſhould likeThey were all ſcattered abroad through all the Regions, &c. except the Apostles, both which notwithſtanding I cannot yeeld unto for ſome reaſons following: but I ſay ſhould I grant all this, yet I affirme that this perſecution rather made more Congregations in Ieruſalem then fewer then there were before, though they might be ſmalas they might all meet in one Congregation: for this their di
And even as it was here in England in the time of the Prelates power, when any aſſembly of thoſe they called Puritans, were at any time found together, they were haled before Authority, (as the whole Kingdome can witneſſe) and theſe people were all ſcattered; yet ſo, as they ſtill had their meetings in leſſe numbers; and whereas before they met perhaps a hundred in a comthey enjoyed all the acts of worſhip, and did partake in all the Ordinances as fully as if they had been in the moſt crowded aſ
Ieruſalem, in that perſecution; they could not now meet in the Temple, nor poſſibly at their wonted meeting houſes, and yet even then they had their aſſemblies; no terrours could make them forſake the companying of themſelves together. For in that perActs, we finde the Church aſſembled in ſeverall places; for they were praying in the houſe of Mary, verſe 12. there was one Congregation, to which Peter comes and relates unto them the manner of his delivery, and bids them go and tell it James and the brethren; and there was anPeter went unto a third: for he would not goe among the enemies: and it ſtands with all reaIeruſalem as could all have met in one place and in one Congregation; for one or two of the Apoſtles could have preacht unto them all, and then to what end or purpoſe did all the other Apoſtles tarry in Ieruſalem (who in all their motions and ſtayes, were directed by the Spirit of God) unleſſe it were to comfort and ſupport the Church there, in the heat and rage of this perſecution, when they had ſcattered their other teachers from them? From all which it may evidently appear, that there was a very great multitude of beIeruſalem, and that they were not diminiſh
And I have very good reaſon to induce me to beleeve, That this perſecution did not extend to all Chriſtians promiſcuouſly, and that all the Beleevers were ſcattered and diſperſt except the Apoſtles, as our brethren conceive. For if wee conſider the uſuall method of the perſecuting Jews, and the manner and cuſtome of all the eIews malice was greateſt againſt the Prophets in all ages, as we may ſee Matth. the 5. verſe the 12. For ſo they perſecuted the Prophets: and in the 23. of Matthew, our Saviour ſaith, verſe 29. Woe unto
you Scribes and Phariſees hyprocrites, becauſe ye build the tombes of the Prophets, and ſay, if we had lived in the dayes of our Fathers, wee would not have been partakers with them of the blood of the Prophets; and therefore ye witneſſe unto your ſelves, that ye are the children of them which killed the Prophets. Wherefore behold I ſend unto you Prophets, and wiſe men, and Scribes, and ſome of them you ſhall kill and crucifie, &c. Here our Saviour Chriſt declares what method they had formerly uſed in their perſecutions; and that was chiefely to perſecute their teachers, and what method they would for the future take, and that was principally To kill and crucifie, the Prophets, Wiſemen, and Scribes; which Propheſie of Chriſt, was here in this perſecution manifeſtly fulfilled: for here it is ſaid, They were all (viz. their teachers) ſcattered abroad and perſecuted, except the Apoſtles. It was I ſay ever the method and cuſtome of perſecutors to ayme principally at the rooting out and taking away of thoſe they ſuppoſed were ableſt to teach and inIohn the Baptiſt and Chriſt himſelfe; and that made them at this time ſo miſchieStephen; and after in the 12. of the Acts we read, How Herod ſlew James, and becauſe it pleaſed the Jews, he proceeded to take Peter: they alwayes had their eyes upon their teachers and haled them to priſon, as they did Peter and Iohn in the 4. of the Acts; but for the people, the onely puniſhment they under-went, till this perſecution, was this, That they were cast out of the Synagogues, if any of them did publickly profeſſe Chriſt.
Indeed in this perſecution their violence extended to the ha
The ſame method did the Prelates here in England uſe; they chiefthey were all ſcattered except the Apoſtles, it is to be underſtood that all their Preachers and Teachers, the Apoſtles only excepted, were ſcattered; For the word all in this place, muſt be underſtood, either of all the Beleevers, or of all the Teachers and Officers in the Church of Ieruſalem, except the Apoſtles. But it can
The firſt, if all the beleevers had been ſcattered and none left, to what end then ſhould the twelve Apoſtles have remained in Ieruſalem? They were not to Preach to the walls, neither would they have remained there idle, but would rather have ſhaken off the duſt of their feet, (as Chriſt commanded them) for a witneſſe againſt them, Luke 10. And would have departed and have gone a
A ſecond reaſon is; becauſe if this particle all be alwayes exceptive or taken to the utmoſt, and in the largeſt extent, as ſome of the brethren imply and would have it; then there ſhould not one believer have been left in Ieruſalem beſides the Apoſtles, which is expreſly againſt the Text, for verſ. 3. It is ſaid, That Saul brake into houſes, haling men and women, committing them to priſon, and this he did at Ieruſalem at this time, as he acknowledgeth himſelfe Acts 26. ver. 10. And therefore of neceſſity it muſt follow, That all the beleevers were not ſcattered abroad, for ſome of them were in priſon in Ieruſalem. And for ought I can gather, all the reſt were in their ſeverall houſes, or elſe the Apoſtles could have had no harbour: for if all their friends had been ſcattered by this tempeſt, and if all the ſheep had been drove away and the whole flock diſperſed, their Paſtors without doubt would have followed them: for he would be counted a very bad Shepherd that ſhould not follow or look after the poor ſheep that were ſcattered by the Wolves.
Neither can we imagine that the Apoſtles that were the Paſtors of the flock of Jeſus Chriſt, and to whoſe care he had committed his ſheep and his Lambes, with a ſpeciall charge that they ſhould feed them, would relinquiſh their care and chooſe rather to dwell amongſt a company of Wolves, from whome they
Ieruſalem, I rather gather, and that without all controverſie, they continued there for this very purpoſe, that they might comfort and ſupport the Church there, and refreſh the Beleevers in this heate of Perſecution, when they wanted the helpe of their other faithfull Miniſters and Paſtors.
Thirdly, it is very evident from the Text, they were onely the Preachers that were ſcattered; for verſe 4. It is ſaid, That they that were ſcattered went every where preaching the Word, which expreſsion in the Originall, as may be proved by innumerable plaAquila and Priſcilla taught Apollos, and as all Chriſtians are commanded to inCol. 3. verſe 16. Yet this text ſpeaks not of ſuch a teaching, but of preaching, They went every where, ſaith the Scripture preaching the Word. For teaching may be an act of Charity, but preaching is an act of Offor how can they preach except they be ſent? Rom. 10. So that by vertue of their Office, they might both publikely preach, and in private converſe alſo inſtruct others whereſoever they came, whether they were ſent out by perſecution or by miſſion. As I do conceive of any of thoſe Godly Miniſters that were not many yeares ſince, drove from their habitations, and that were perſecuexcept the Apoſtles: and by all probability theſe Miniſters and Preachers that wee
Matthias, the ſeventy Diſciples and many more. So that for ought I can gather, all the beleevers in Ieruſalem, yet remained in their ſeverall habiIeruſalem, that made all the Apoſtles abide and continue ſtill among them all, which makes exceeding ſtrongIeruſalem, which of neceſsitie were forced to divide their aſLondon were wont to doe, when the Prelates were in their ruff. But out of this place I thus argue.
Where there were twelve of the moſt able, painfull, and dili
For this Syllogiſme, all and every part of it, is ſo cleared by what hath formerly beene ſaid, as I am moſt aſſured, no rationall man will call either of the Propoſitions in queſtion. But from the former place I thus further argue.
Where there were ſuch multitudes of beleevers of all Nations and Countries, ſtill remayning even in the hotteſt time of perſecution, as
Ergo, they could not all meet together in any one place or roome: but of neceſſity muſt be diſtributed into divers congregations and aſſemblies, if they would all be edified, and much more now were they forced un
The Major of this Syllogiſme by the very light of nature and reaſon, which we may not in a matter of diſputation eſpecially relinquiſh, is manifeſt and evident. For the Minor it is alſo appaMatthias, chap. 1. and many more that inſtructed the people: but for the people and beleevers, they reIeruſalem; the concluſion therefore is firme. But I will now goe on to evince, that after the perſecution, there were more beleevers ſtill in the Church of Ieruſalem, then could all meet in any one place and room together: and therefore of neceſsity, they muſt be diſtributed into many Congregations and Aſſemblies: And for proofe of this Aſſertion, the places following will ſuffice: and firſt that in the 9. chap. of the Acts, verſe 31. Then had the Churches reſt through all Indaea and Galilee and Samaria, and were all edified, and walking in the feare of the Lord, and in the comfort of the Holy Ghoſt, were multiplyed. Out of which words it may evidently appeare, that perſecution is but the bellowes of the Goſpel; and that which the enemies of the Goſpel thinke to be a meanes of extinguiſhing the light of it, makes it but more gloriouſly ſhine forth, and the farther to ſpread its rayes: for by blowing and puffing at it, they ſpread it the more, and extend it here and there farther abroad; as wee ſee by this perſecution and ſcattering of thoſe Preachers and Miniſters of the Goſpel: for
And here wee may alſo obſerve, That by how much more the rage of the enemy is great and violent, by ſo much it is leſſe duraIeruſalem, as moſt people comIeruſalem; for this Text proveth that it was not decreaſed after the diſperſion. Out of the which words I thus argue.
That Church before the Perſecution and Diſperſion of whoſe MiJeruſalem, before the Perſecution and Disperſion of her Miniſters and Paſtors, was ſo numerous and had ſuch multitudes of Beleevers in it of all Nations, as they could not all meet in any one place or roome for edificationErgo, Of neceſsity after the Perſecution there were more beleevers in the Church of Jeruſalem, then could all meet together in any one place or roome for edi
For the Major beſides common underſtanding and ordinary reaChapters of the Acts, which in expreſſe words ſignifieth, That they met daily in the Temple, and from houſe to houſe, yea in every houſe, and therefore that is true and out of all doubt: and for the Minor it is evident from the place above cited, where it is ſaid, The Churches, (that is to ſay, all the Churches in Iudea, of which Ieruſalem was the Mother Church) were multiplyed, the word in the Originall
And truly that of Saint Paul in the firſt of the Galatians is an excellent Argument to evince that there were more Congregations in Ieruſalem then one, where proving that hee had not received the Goſpel which hee preached, from men, but from God, hee uſeth this reaſon; That if hee had received it from men, it muſt bee from the Iewes, and from the Apoſtles; for the Gentiles were ignorant of it, and hee was to carry the Goſpel unto them, and therefore they could not teach it him; and to prove that hee received it not from the Apoſtles; hee thus ſpeaketh of himſelfe.
When it pleaſed God to reveale his Sonne unto mee, that I might preach him amongſt the Heathen, I immediately I conferred not with fleſh and blood, neither went I up to Ieruſalem, to them that were Apoſtles before me; but I went into Arabia; Then after three yeares I went up to Jeruſalem, to ſee Peter, and aboade with him fifteene dayes; but other of the Apoſtles ſaw I none, ſave James the Lords Brother.
Out of the which words beſides the ſingular teſtimony wee have that the preaching and writings of Saint Paul, are the GoſIeſus Chriſt, and the Word of the living God, againſt the Papiſts: we may evidently gather againſt the Indepenthere were more believers in Ieruſalem then either did or could all meet in one place: for in ſaying that he was with Peter fifteen dayes, but in all that time ſaw none of the Apoſtles ſave Iames, this I ſay, is a ſufIeruſalem, which ſo imPaul, and that Paul alſo was ſo taken up in preaching there, that he had no leiſure to viſit them. And for the diligence of the Apoſtles in their Miniſtry it is ſaid in the ſixth of the Acts, That they gave themſelves continually to prayer and to the Miniſtery of the Word: and thereIeruſalem, before they diſtributed themſelves into ſeverall Nations and Countries; and that very few of them were ſent abroad, there are frequent teſtimonies in the Acts of the Apoſtles; neither as yet did I ever hear it ſcrupled, or call'd in queſtion, whePaul was at Ieruſalem; for it is taken pro confeſſo, that either all or the moſt of them were at that time in Ieruſalem: neither doth Saint Paul ſay, I ſaw none of the other Apoſtles becauſe they were abſent, or were gone to Preach the Goſpell in other places. And for Saint Paul we reade, that whereſoever he came, he went into their Synagogues and into their Aſſemblies to Preach, and that he preacht from houſe to houſe: and he that gave ſo ſtrict a charge to Timothy (and in him to all Miniſters) that he ſhould Preach in ſeaſon and out of ſeaſon; he himſelfe without all doubt, would not neglect his duty, who in the 20. of the Acts, ſets his owne example before all the PreſPeter in Ieruſalem, he was as diligent in Preaching, as he was in any of the other Churches; and he proIeruſalem he was very ſedulous in Preaching, as who had both ſtrength of body, and Gods ſpeciall aſſiſtance, and his immediate inſpiPaul was daily in one aſſembly or other: now if there had been at that time, no more beleeIeruſalem then could have met in one place, congregation, and Aſſembly, then of neceſſity Paul muſt have ſeen the other Apoſtles there, as well as Peter and Iames (for they alſo were good Church-men, to ſpeake a little in the Prelats dialect) and they never left the Word, but were alwayes taken up either in praying or preaching amongſt them in the Temple, and from houſe to houſe, yea in every houſe: and if there had been but one Congregation or Aſſembly of beleevers in Ieruſalem, the Apoſtles would daily upon all occaſion have been with their flock: Now in that Paul ſaw them not in all that time he was in Ieruſalem, it is evidently apparent there were more Congregations of beleevers in the Church of Jeruſalem then one, and more Chriſtians then could all meet in any one or a few places.
But to proceed to a place or two more for the further confirActs 12. verſe 24. It is ſaid there, that the word of God grew and multiplped. Here alſo we have another good effect of a new ſierce perſecution in Ieruſalem; it increaſed the number and multitude of Believers there after the Perſecutor was taken away, For the Word of God grew and multiplyed, ſaith the Holy Ghoſt. Out of which words I thus argue.
Where the Word of God daily more and more grew and multiplyIeruſalem after a double perſecution, the Word of God daily more and more grew and mnltiplyed; that is to ſay, there were more multitudes and greater numbers of Believers added unto the Church through the miniſtery
Ergo, there was a greater num
For the Major I conceive it is ſo evidently clear as no man of ordinary underſtanding will not ſee the truth of it. For the Minor, the Text proveth it: and if we will compare ScripIohn verſe 16. Our Saviour ſpeakI have choſen you and ordained you that you ſhould go and bring forth fruite, and that your fruite ſhould remaine: that is, I have choſe you to preach the GoRomans 10. Now this Scripture is here fulfilled, for it is ſaid, that the Word of God grew and mulThou ſeeſt Brother (ſaith Saint James, and the Presbyters of Jeruſalem to Saint Paul) how many ten thouſands (for ſo it is in the Originall, of Jewes there are which beleeve, and they are all zealous of the Law: In this place the Evangeliſt ſpeakes of the Inhabitants of Ieruſalem that were Beleevers, and had their abode there, and not of ſtrangers, as our Brethren ſupPentecoſt, at which they thinke Paul then was: which opinion of theirs might be confuted with many reaſons, if it were neceſſary; ſome of the which
Ieruſalem at this time when Paul was there, and they were them of Aſia, which were perſecutors rather then believers, as the ſtory relateth, verſe 27, 28. Now the multitude of which there is mention made in this place in the 22. verſe, they were all Believers, and were inhabitants, and ſuch as were well knowne to Saint Iames and the PresbyPaul; and ſuch as had onely heard that Paul taught all the Jewes that were among the Gentiles to forſake Moſes, &c. And therefore none of theſe many ten thouſands were of the believing Iewes amongſt the Gentiles: for they are clearly diſtinguiſhed from them: for it is ſaid, that thoſe Myriads of believing Iewes were informed that Paul taught all the Iewes among the Gentiles, &c. They then were informed that Paul had taught others. The Iewes among the Gentiles were they who Paul had ſo taught, and how could they be in the number of them that were informed? Had they neede to be informed by others what Saint Paul had taught them
Many ten thouſands of Believers could not all meet at any one time, or in any one place or congregation to enjoy all the OrdiJeruſalem after all the perſecutions, there were many ten thouſands believers. Ergo, they could not all meet together at any one time, or in any one place or congregation, for the enjoying of all acts of worſhip to edification; but of neceſſity muſt be diſtributed into di
For the Major all reaſon will aſſent unto it; for the Minor, the text it ſelfe confirmes it; neither doth the word Myrias or Myriades ever expreſſe leſſe then ten thouſand, as might out of many places of Scripture be proved and divers authors. And truly to any man but of an ordinary underſtanding it would ſeem ſtrange, yea an incredible thing that Jeruſalem the Theater of ſo many miracles and where there were twelve Apoſtles, and the moſt of them for the moſt part reſident, and ſo many famous Preachers and Preſthen might all meet in one Congregation: I ſay all this will ſeem ſtrange to any rationall man. And as it is againſt all reaſon, ſo it is againſt the expreſſe words of the holy Scriptures as hath out of many places in the foregoing diſcourſe bin ſufficiently made appear, and out of the place laſt cited, which doth affirme, That there were many ten thouſand beleevers in the Church of Ieruſalem after all the perſecutions; all which could not meet in any one place to enjoy all Acts of Worſhip, no not in a few. Whether therfore it hath not by this and the many other teſtimonies of holy Scripture and the arguments out of both been ſufficiently proved, That there were many Congregations in the Church of Ieruſalem, I report my ſelfe to any that have not the pearle of prejudice in the eye of their judgement? And this ſhall ſuffice to have ſpoke for the proof of my firſt aſſertion.
But as in all their former diſcourſe I faithfully ſet down what
Knollys and I. S. had to ſay by way of anſwer and confutation to thoſe ſeverall Arguments they oppoſed, ſo I ſhall now in the ſame manner truly relate what Mr Knollys hath to reply by way of refutation to this my laſt Argument, and then I will come to what my brother Burton hath to gainſay, and reply to him in or
Maſter Knollys his words in way of anſwer to this laſt Argupage 9. are theſe.
As for the many ten thouſands mentioned Acts 21. verſe 20.
numerum decem millium, yet not alwayes, but for ſome great number which cannot ſuddainly be told as Luke 12. 1. And Beza both according to the old and new verſion of the Greek inmillia thouſands, not de
And ſo wee have it in our Engliſh Bibles tranſlated thouſands. And the follow22. will make it probable that they were not ſo many thoupage 26. to wit Acts the 1. ver. 21, 22. chap. 6. ver. 2, 4. and chap. 8 ▪ ver. 1. That there was almoſt an hundred Preachers and Miniſters beſides the twelve Apoſtles in the Church of Jeruſalem. The twelve are naActs 6. 2. 4. but not an hundred beſides, no not aActs the 1. 21, 22. and Acts the 8. ver. 1. There is not any word conActs 6. v. 2. And although they who were ſcattered preached the word Acts 8. ver. 4. yet the Scripture doth not declare that they were Preachers or Miniſters of the Church in Jeruſalem.
This Mr. Knollys had to reply; whoſe words I have ſet down at large that all men may ſee the force of his denyall, and with how little reaſon theſe men viz. That there were no more beleevers in the Church of Jeruſalem then
And if words and denyalls and ſottiſh evaKnollys and his fraternity will not want them in oppoſing
But now to examine his words, that the truth may more eviKnollys hath to ſay to the con
Firſt, he babbles about the word infinitus; but what is this I ſay to the matter in hand thus to trifle about words, if not to amuſe the ignorant people only to cloud the truth? which nevertheleſſe breaketh forth more illuſtriouſly for the confirming and ſtrengthning of my Argument and for the corroborating of the truth contained in it, as will by the ſeqnell appear: for if Knollys his learning, then it denotes and ſignifies a greater number then ten thouſand, rather than a leſſe, by how much Myriads an infinite and an innumerable multitude of people ſignifies more then a finite, then ten thouſand: for ſo the word Luke is tranſlated when there were gathered together, ſaith the tranſlation, an innumerable company of people inſomuch that they trode one upon another, &c. an innumerable company therefore ſignifies rather more then ten thouſand, then a leſſe number in any ordinary underſtanding.
And the beſt interpretes ſay poſitus eſt definitus uumerus pro infinito, a definite and a certaine number for an infinite. Others interinnumer ae turbae multitudo amultitude of immumerable people. So that by this his vaine jangling about the word he gaineth nothing. Yea the truth is ſo cleere, that he himſelf confeſſeth, that the word Luke the place above mentioned, and brings Bezas his verſion and our Engliſh tranſlation for the confirmation of his aſſertion viz. that Luke who recording
Iames to Paul, ſayes, thou ſeeſt brother how many ten thouſand believing Iewes &c. To which words of Luke Maſter Knollys learnedly replies that the following verſ. 22. will make it probable that there were not many ten thouſands; for there (ſayeth he) we thus reade, the multitude muſt needs come together; ſo that I ſay it is probable that they were not ſo many ten thouſands, but they could, yea muſt aſſemble together.
Thus Maſter Knollys diſputeth; ſo that it is manifeſt that he argueth not only againſt me, but confutes Saints Luke himſelf, who by the Spirit of God delivers unto the world, that there were many ten thouſands of believers in the Church of Ieruſalem, which Maſter Knollys by the ſpirit of error gainſaith; ſo that it is no wonder, if he and his fraternity make nothing of of my arguments, when they undertake to give the Spirit of God the lye upon all occaſions: for in expreſſe words the ſpirit ſaith there were many ten thouſands of believers in IeruſaKnollys and his aſſociates affirme the contrary, ſaying that the Word Ieruſalem, and he produceth Bezas his verſion and our EngBeza (ſaith he) and the Engliſh interpreters have not tranſlated the Word Ergo it is not ſo in the Originall: If ſuch kind of diſputing be allowed of in the Congregationall way, I ſhall not ſo much wonder hereafter that they tumble daily into ſo many hideous and monſtrous opinions; but of the validity of this arKnollys his words, howſoever ſaith he it is taken for ſo
Now I referre my ſelfe to any intelligible and judicious man, whether in this, Maſter Knollys doth not plainly oppoſe Saint Luke, and confute what he hath writ, and whether notſome great number. The ſecond, that it ſignifies ſuch a great number as cannot ſuddainly be told: from which all rationall men wil conclude, if Knollys affirms, then it ſignifies more then ten thouſand; for ten thouſand is not ſo great a number, nor ſuch a number but may without any difKonllys his learning there were many greatnumbers of Beleevers in Ieruſalem that could not ſuddainly be told; all rationall men will gather, that they could not all meet in any one place or congregation to partake in all acts of worſhip; this I ſay every good accomp
But becauſe Mr Knollys affirmes, and that ſo peremptorily, that the word Beza's his verſion, and the tranſlation of our Bibles, who interpret it thouſands, and not ten thouſands; I thinke it fit to ſay ſomething concerning this buſines in way of farther anſwer to Maſter Knollys, that all men may the better diſcerne in to the wickedneſſe of theſe trifling men: for all Accomptants know, and they that are but a little skilled in Arithmetick, that the word ten thouſand in what language ſoever it be, loſeth nothing of its ſigNazebie, ſhould relate unto him the manner of the fight in eve
Even ſo it is here, Beza and our Tranſlators taking the liberty of Interpreters render the word goe to the Law and to the Teſtimony; without the guidance of which, wee ſhall wander in darkeneſſe. Iſa. 8. I am confident that all judicious men will conclude that the origiKnollys, and all thoſe of his party can ſay or aBeza himſelfe upon the firſt verſe of the 12. of Saint Luke ▪ verſe 1. in his briefe notes hath this expreſſion Beza's his tranſlation helpeth MaKnollys and his brethren nothing.
And as for our Engliſh tranſlation, howſoever in this place it rendreth Acts, v. 19. where the word is in the Originall
▪Beza denariorum quinquaginta millia, that is in both tranſlations five Myriads. And ſo likewiſe in the 5. of the Revelation, verſe 11. Iude the fourteenth. Iude, and in the 12. of the Hebrewes, verſe 22. where Acts
Knolly's pudder about that word, ſheweth nothing but his vanity.
And for his reaſon of his probability, that there were not ſo many, it is impious and fights againſt the truth, and gives the Spiverſe, all the beſt Interpreters underſtand ſome of the chiefe and ſelect men, and of the prime in authority: for all things were to be carried with order and decency, and not with confuſion, which the comming together of many ten thouſands would have cauſed, though they had bin Saints; for we ſee what a tumult a few zealots of the Law by ſtirring up the people againſt Paul made in the Temple. Now if all the Beleevers in Jeruſalem beſides women and children had met together, and ſome of Pauls enemies had beene there alſo, and ſuggeſted to the people that hee was an enemy of the Law of Moſes; what a confuſion may all men conceive would there then have beene? Beſides, there was no one place could have contained them all: and therefore MaKnollis his prattle, is not only againſt all reaſon, and the very opinion of all orthodox Interpreters, but indeed againſt the judgeIeruſalem then could all meet in any one place or a few, to communicate in all acts of worſhip. Yet before I paſſe on to ſhew the confuſedKnollys his following diſAlthough the word
doe ſometime ſignifie ten thouſand, yet not alwayes, but for ſome great number which cannot ſuddainly be told. I will not quarrell his Engliſh and the manner of his expreſſion, though it is none of the beſt as in many other places, leſt I ſhould ſeeme to be like him and his abbertors to trifle about words. But thus I argue out of his words.
Where there was not only ſome great number of beleevers that could not ſuddainly be told, but many ſuch great ſomes, there they could not all meet together in one place or Congregation to communicate in all acts of worſhip: But in the Church of Jeruſalem there was not onely ſome great number of beleevers which could not ſuddainly be told, but many ſuch great ſomes: Ergo, they could not all meet together in any one place or Congregation to partake in all the acts of worſhip: for the Major, it is evident, yea ſo apparent by the very light of reaſon, that no judicious Chriſtian can deny it; for all men know that ten thouſand may ſuddainly be told, if five thouMajor of my Syllogiſme is undeniable: and for the Minor, beſides the holy Scripture that aſſerts there were many ten thouſands, wee have Maſter Knollys his conceſſion, that the word Myriads, that is many ſuch great numbers: therefore by Maſter Knollys his owne interpretation of the word it followeth, that there were more Beleevers in the Church of Ieruſalem then could
And now I will briefly examine his following diſcourſe, though it be little to the purpoſe, the vanity of the which having been ſo often againe and againe diſcovered in the forgoing treatice. And then I will come to my brother Burtons anſwer. Maſter Knollys his words are theſe. Neither can the Doctor make good from thoſe Scriptures he produceth pag. 62. to wit Acts the 1. verſ. 21. 22. Chapter 6. ver. 2. 4. and chapter the 8. 1. that there were almoſt an hundred Preachers and Miniſtes, beſides the twelve Apoſtles in the Church of Ieruſalem, &c. for anſwer in a few words, I boldly affirme what the Scripture teacheth me, viz: that before the perſecution we read of in the 8. chap. v. 1. and before the diſperſion and ſcattering of the believers, beſides the Apoſtles there were in the Church of Ieruſalem almoſt an hundred PreaActs the 1. verſe 21. 22. Wherefore (ſaith Saint Peter) of theſe men which have companyed with us, all the time the Lord Ieſus went in and out amongſt us beginning from the baptiſme of Iohn, unto that ſame day that he was taken up from us, muſt one be ordayned to be a witneſſe with us of the reſurrection; and they appointed, two Ioſeph called Barſabas and Matthias.
Out of the which words theſe inſuing truths doe neceſſarily follow; firſt, that they that were aſſembled here with Peter and the other Apoſtles were ancient Diſciples; for ſaith the text, they were ſuch as had companyed with the Apoſtles, all the time the Lord Ieſus went in and out amongſt them, beginning from the Baptiſme of Iohn &c. and therefore muſt needs be ſuch as had been diliIudas in his place and to be an Apoſtle, in regard that they had heard and ſeene all things Chriſt both ſpake and did till his death and aſcenſion; for otherwiſe they could not have been witneſſes of all things to his reſurrecti
Secondly, this truth alſo doth inſue out of the forgoing words, that either all thoſe men were Miniſters, or the moſt of them: for in expreſſe termes it is related, that they had accompanied the Apoſtles the time the Lord Ieſus went in and out amongſt
Iohn untill Chriſts aſcenIohn ſchollers Chriſt had ſeventy Diſciples all Miniſters, which he ſent out two by two into all Cities to preach and to worke wonders, who came back again to him, rejoycing that the Divells were ſubject unto them, and they ſtil wayted upon Chriſts Miniſtry; we reade alſo of many of Iohns Diſciples that came unto Chriſt, all which were Miniſters likewiſe, and ſuch as preached and bapPeter and the reſt of the Apoſtles at this time, & continued with them till the perſecution: for we reade of no departure of them, or ſeparation till then: and all theſe were men of ſingular gifts and graces, and ſuch as by the Apoſtles were thought fit to ſucceed Iudas in his Apoſtleſhip, and therefore were all Preachers and Miniſters by Office, and were ſuch as had been formerly ſent out by Chriſt or Iohn the Baptiſt to preach and baptize and to worke Miracles, and therefore I affirme were all Miniſters and Preachers by their place and Office; and not only gifted brethren: and the Scripture is ſo cleere in it, as nothing can be more apparent: for it ſaith Wherefore of theſe men which have companyed with us all the time the Lord Ieſus went in and out amongſt us beginning from the baptiſme of Iohn unto the ſame day he was taken up from us, muſt one be ordained &c. Wherefore of neceſſity they muſt needs be ancient and inveterate Diſciples and Miniſters by Office, or otherwiſe the Apoſtles would not have judged them fit for an Apoſtleſhip. And all theſe continued with the Apoſtles in Ieruſalem for ought any thing related to the contrary till their perſecution, and were of the Presbytery in that Church: and then it is ſaid they were all ſcatIeruſalem, that had imployed ſo many faithfull Miniſters and diligent Preachers almoſt an hundred ſo long a time, and the which in this their hotteſt perſecution tooke up and imployed
Jeruſalem, the which afterward were exKnollys and I. S. had vainely and impiouſly to Cavill againſt ſuch of my Arguments as they thought themſelves beſt able by their learning to deale with, for the ſeducing of unſtable and ungrounded people. And now I come to what my brother Burton hath to ſay againſt all my foregoing Arguments. Whoſe words are theſe.
But I come briefly to your Arguments, whereby you would prove your Claſſicall Preſbyterian government, and ſo upward. The paterne hereof you take from the Chriſtian Church at Jeruſalem. Hereof many Arguments, or rather words, and tautologies you multiply, and toile your ſelfe and vexe your Reader withall, which you might have reduced to one. It is in ſumme this.
In Jeruſalem were many Chriſtian Congregations, and all theſe made but one Church, and ſo were governed by one Preſbytery.
But the Church of Jeruſalem, being the prime Apoſtolicke Church, is a paterne for all ſucceeding Churches.
Ergo, all Church government ought to be regulated by that, and conſequently by a Preſbytery over many Congregations.
As for your indefinite enumeration of thoſe multitudes baptized by Iohn Baptiſt, and by Chriſts Diſciples, we take no notice of them, unleſſe formed into a Church or Churches: but following the expreſſe Scripture, the firſt formed Church we finde is in Acts the 2. which though conſiſting of five thouſand, yet it was one intire particular Church, and not Churches; and they continued daily (verſ. 1.) and in the Temple (ver. 44. 46.) growing from an hundred and twenty (Acts 1. verſ. 15.) to three thouſand more (Chap. 2. 41.) and then
(chap. 4. 4. and all theſe but one Church, which aſſembled together to heare the Word in the Temple; and although they wanted a convenient place ſo ſpacious, as whereinto break bread, or receive the Lords Supper altogether, ſo as they were conſtrained to ſever themſelves into divers companies, in ſeverall private houſes to communicate; yet this ſevering was not a dividing of the church into ſo many diſtinct formall Churches, or Church bodyes, being but ſo many branches of one and the ſame particular Church; which though you call ſo many Congregations, yet properly ſo many Churches they were not. And therefore you never reade the Churches at or in Ieruſalem, but the Church of Jeruſalem. And this no nationall Church neither, witneſſe thoſe Churches in Iudea Gal. 1. 22.
Whereupon I anſwer to your Argument; and firſt to your propo11. or 12. ſheets spent about that arguJeruſalem as being a prime Apoſtolick Church, is therefore a pattern for all ſucceeding Churches, and therefore for a Claſſicall Preſbytery over many Churches: You muſt firſt prove your propoſition, as before, that there were many Churches in Ieru
Secondly it being no more then one entire particular Church (and not any Dioceſan, or Provinciall Church, or the Preſbytery thereof claſſicall (as you would beare us in hand) it is a paterne for all parJeruſalem, wee find election of Officers, but wee find not expreſſed that part of diſcipline for caſting out of corrupt Members, as in the Church of Corinth, and ſo in the reſt. For the Churches were not brought forth to full perfection in one day. Their very conſtitution had a graJeruſalem had not at firſt Deacons, till there was a neceſſity; and the largeneſſe of the Church required ſeJeruſalem, but that of Corinth, of Epheſus, thoſe of Galatia, that of Philippi, and the reſt, are to be conferred together, that each may caſt in its ſhot to make up the full reckoning, that ſo what is not expreſt in one, may be ſupplyed by the reſt, to make one entire platforme. For the Scripture conſiſts of many parts, as ſo many Members in one body; one Member cannot ſay to another I have no need of thee, 1 Cor. 12.
Againe, the Church at Jeruſalem, if it muſt be a paterne for all other Churches, then in this that all other Churches muſt be ſubject to ſome one Church, becauſe (Acts 15.) things in queſtion were there debated, and determined, and ſent to other Churches to be obJeruſalem remaines not in all things a paterne for other Churches; for a paterne muſt be in all things imitable and per
Laſtly, for Appeales ſo much agitated, and preſſed, I have ſaid e
I have ſet downe my Brother Burtons expreſſions at large, that all men may ſee how fairely I deale with hHenry the eight, that hee never ſpared any man in his rage, ſo it may truly be averred of him, that hee never ſpared any in his fury & paſſion, neither living nor dead, upon the leaſt conceived diſpleaſure againſt them; no not thoſe hee was moſt obliged to, as all that have beene familiarly acquainted with
Yea, I am ſo farre from being offended at him, for this his ſo deaThat when men revile me, reproach me and ſpeake all manner of evill of me falſely, for his names ſake, that I ſhould rejoyce and be exceeding glad; for ſo they have done by all the Prophets, Matth. 5. Luke the 6. and Paul tooke ſuch dealing from the falſe Teachers of his time, for matter of triumph, (2 Cor. 12. verſe 10.) ſaying, I take pleaſure in infirmities, in reproaches, in neceſsities, in perſecutions, in diſtreſſes for Chriſts ſake, for when I am weake then am I ſtrong. This I apply unto my ſelfe, who have ſuffered as much from him, and thoſe of his party, in reproaches, in perſeBurtons and his parties ſleighting of mee, and my indeavours, I wave them as
And now I come to his Argument, for hee hath not ſo much candour, and faire dealing in him, as to lay downe my reaſons, that the Reader might ſee the grounds of truth, but conceals them all, and makes a Syllogiſme of his owne, or elſe hath borrowed it, from ſome of his American friends, and fetcht it out of the new World: For I never read the like in either Europian or Aſian WriAfrican Author: & yet that Country was famous for Monſters, and uſually eſteemed to be the Mother and Nurſery of prodigious births, and yet ſuch a Syllogiſme I never ſaw brought forth by any of that Nation, as this of his framing: and I am confident that every ſucking Sophiſter will bee ready truly to ſay of it, as hee falſely ſpeakes of thoſe multitudes baptized by Iohn & Chriſts diſciples, that they were not formed into a Church or Churches: the ſame I ſay, will any but a Novice in the Art of diſputation conclude of his Syllogiſme, that it hath neither forme, mood, or figure: and that I could eaſily make evident, were it not for miſpending of precious time, and that I deſire not to diſpleaſe the good old Father, in diſcovering his nakedneſſe, and infirmities, who if hee were ſo highly offended with mee, becauſe hee con
But leaving that, I will come the matter in hand, which is of publicke concernment: and in the firſt place, I muſt needs blame him for his Sacriledge and unjuſt dealing, who at one time robbs the Church of Chriſt of ſuch multitudes of believers as were converted and baptized by the Baptiſt and Chriſts Diſ(Iohn 4.) to be the only true worſhippers, who ſaith that Salvation was of the Iews, and that the Samaritans, worſhipped they knew not what. Now to the Church of the Iewes thoſe true worſhippers, thoſe that were converted by Iohn the Baptiſt and Chriſts Diſciples, and baptized into Chriſt, were
Burton, as formed into a Church or Churches, if believing in Chriſt, repenting and being baptized in his name and by his authority, be ſufficient to make men members of a Church: for as the Catholicke viſible Church conſiſts of many Nationall, Provinciall, and Presbyterian Churches, ſo did the Nationall church of the Iews of many citie & Countries, Churches which were in their Dialect called Synagogues, which is the ſame with our Churches both in cities and countries, as all the learned well know; for in all thoſe Synagogues they partaked daily in the morall worſhip, and had the Preaching of the law and the Keyes of Heaven. Now then when thoſe multitudes that I enumerated in my arguments, baptized by Iohn and the bleſſed Apoſtles, and the ſeventy Diſciples were all gathered into Chriſts fold, and made his ſheepe and true believers, and that by the Preaching of the Goſpell, and hearing of the voyce of their Paſtors, and had amongſt them all thoſe ſealing and diſcrimias who were Iſraelites, to whom pertained the adoption, and the glory, the Covenants and the giving of the Law, and the Service of God, and the promiſes, as Saint Paul ſpeaketh, Rom. 9. verſ. 4. all which I conceive were ſufficent and avaylable to make any then living, members of Chriſts Church.
I ſay, when they had circumciſion, and the Paſſoever, & baptiſme, and the Law and the Goſpell and that worſhip of God that he had eſtabliſhed amongſt them, and were his peculiar people, of whom Chriſt had given this teſtimony that they were his true worſhipIohn, who was a Prophet ſent of God (Luke the 3.) and ſent to baptize (Iohn the 1. 33.) and thoſe that were baptized by the Diſciples who were ſent from Chriſt as he was from his Father who ſaid Go teach all nations baptiſing them, &c. all they I ſay ought by my brother Burton and all the Independents to be taken notice of, as formed into a Church or Churches, what ſo ever he and I. S. ſay to the contrary, who in this agree, that thoſe
John and by Chriſts Diſciples were no Chriſtians, much leſſe caſt into a Church mould, according to the New-Teſtament forme, and leſt of all that they were members of one Chriſtian Church at Ieruſalem. Theſe are J. S. his formall words pag. 9. So that whiles theſe men vvill diſpute againſt the truth, they blaſpheme and give the Spirit of God the lye: for Chriſt hath ſaid, that they that heare his Diſciples, heare him, and that they that heare his voyce are his ſheepe; novv, vvhen all thoſe that vvere converted by their Miniſtry, and vvere in token of their faith and obedience baptized, and had given up their names unto Chriſt, they were all incorporated into his fold, which is his church, his Myſticall body, and were moulded into a church or churches, and ſo they are ſet down to us in the holy Scriptures as believers and true members of Chriſts church; and therefore formed into a church or churches; for there is but one Shepherd and one ſheep-fold, and Chriſt had then no other church on earth that we reade of but that of the Iewes; and which is yet more, it was a reformed church; for Chriſt had caſt out all the Buyers and Sellers (John 2.) out of the Temple, and cals it his Fathers houſe, and the houſe of prayer, ſo that it was now a pure church, and clenſed from all pollutions, and in the which all Chriſts Ordinances were in their purity; here was the Preaching of the Goſpell, the Teaching of the Law, and all the ſealing Ordinances, both old and new: here was Circumciſion, the Paſſeover, Sacrifices and Ceremonies, here was Baptiſme and the Lords Supper or breaking of bread; here was the true Invocation or calling on the name of God, and that in the houſe of Prayer, where all Supplications were heard, and that before Chriſts death: Here we have all the ma(Acts 2): here we have Chriſt and his twelve Apoſtles, and his ſeventy Diſciples, Elders and Teachers in abundance, beſides many Women that followed him and miniſtred unto him; here was no want of Miniſters and Officers and Members of all ſorts beſides innumerable multitudes of believers and cryers Hoſanna, and all
Iohn and Chriſts Diſciples, ought by my broBurton and I. S. and all the Independents to have been taken notice of as formed into a church or churches, without Chriſt and his bleſſed Apoſtles who partaked in all Ordinances, be not in their eſteeme reputed Chriſtians and formed into a church, or caſt into a church mould, which were blaſphemy in any to thinke, and therefore is much more the height of wickedBurton and I. S. to affirme and Print: for I. S. his expreſſions I produced them often before. I will now ſet downe my brother Burtons formall words, which I cannot but reiterate.
For your indefinite enumeration (ſaith he) of thoſe mulititudes baptized by Iohn, and by Chriſts Diſciples, we take no notice of them unleſſe formed into a church or churches; but following the expreſſe Scripture, the firſt formed church we finde is in Acts 2. Theſe are his words and that in the name of all the Indepenwe take no notice of them. So that by this, all men may gather that in the Independents language, and in their Divinity, Iohn Baptiſt, and all Chriſts Diſciples with Chriſt himBurton peremptorily afActs the 2. So that they all profActs the 2. So that the Chriſtian church before Chriſts death and aſcenſion was deforIohn the Baptiſt, Chriſt and his holy Apoſtles and all Chriſtians made by them, were not moulded
James and John the ſonnes of Zebedee two Teachers or Doctors, thoſe Bonaerges, thoſe ſonnes of Thunder, and eight or nine Elders with ſeventy Diſciples all Saints all whoſe names were writ in heaven with multitudes of Beleevers with many women that followed Chriſt the great Shepherd of our ſouls, who had alſo a Decon amongſt them, Judas by name, that all theſe could not or did not make up a formed church or churches, when ten or twelve in their whibling congregations, ſo qualified as formerly, can make a formed church after the New Teſtament form? I ſay he that ſhall not beleeve that the Lord Jeſus Chriſt the great ſhepherd of his ſheep, and all his Diſciples, Schollers and followers cannot as well make a formed church, as a few in our new founded or rather confounded congregations, is voyd of all reaſon and underſtanding: And they that ſhall peremptorily and raſhly affirm that they were not a true formed church, I proclaim them guilty of blaſphemy and deſerving moſt condigne puniſhment: And therfore when my brother Burton and many of the Independents are guilty of this heinous and faJeſus Chriſt to be abominated as a compa
And as all ſuch teachers as my brother Burton and his complices are, ought by Chriſts Saints and Servants to be looked on as a comthat they are like their maſter and his Diſciples, and all that were converted by John the Baptiſt and by the Miniſtry
of Chriſt and his Apoſtles and Diſciples and baptized by them: for they pronounce of us all, that we are not formed into a church or churches, nor caſt into a church mould according to the New TeChriſt, and at beſt but converts in part, as if Chriſt the authour and finiſher of our Faith, wrought his worke to the halves, this I ſay may comfort all us the poore deſpiſed Presbyterians; for the ſame they ſay of Chriſt and his Diſciples, and of all that were converted and baptized by Johns and their miThat they were not formed into a Church or Churches according to the New Teſtament form: for in their babble, there was not a forActs the 2. So that neither Chriſt nor his Diſciples nor John the Baptiſt and his Diſciples, nor the hundred and twenty names we read of Acts the 1. in their learning were a formed church, nor all the other worſhippers the Scripture ſpeaks of Act. 2. nor thought worthy by them to be taken notice of for a church or churches; So that by this bold aſſertion of my brother Burton and I. S. they do not only oppoſe the truth, but indeed many of thoſe of their own party and tribe, howſoeActs the firſt, were a true formed church as all their writings and diſputes deBurton and I. S. affirming the contrary, in this they oppoſe many of their brethren as well as the Presbyterians; and for this their temerity, I am moſt confident they will be highly blamed by all the Judicious of that party.
And truly if the hundred and twenty names were not a true forThat it muſt be a true formed Church, that muſt make others true formed churches: For they cannot give and communicate that to others that they have not themſelvs: this is one of their own principles, and therefore they cannot deny it.
Iohn and Chriſts Diſciples, and as many as were converted by their Miniſtry, were a true for
And if men would but ſeriouſly conſider, what it is that is abThat all thoſe that were baptized by Iohn the Baptiſt and Chriſts Diſciples were as well formed into a church or churches as the hundred & twenty names and thoſe three thouſand my brother Burton speakes of, and which he
For all thoſe that were baptized by John and Chriſts Diſciples beleeved the maine points of the chriſtian Faith, and profeſſed ſubjection unto the Goſpell of Jeſus Chriſt and his Kingdome, as well as the hundred and twenty names and the other three thouſand, and this was as much as Iohn the Baptiſt, Chriſt himſelfe and all his Apoſtles required for the forming of them into a church or churches and making of any men or woActs verſe 38Peter ſaith, repent and be baptized. And where likewiſe it is recorded, That as many as gladly received the Word were baptized, verſe 41. and the ſame day were added to the church about three thouſand Soules. Neither was there required any more of thoſe converted by Philippe in the church of Samaria, Acts the 8. or of the Eunuch or of the Goaler, or of any other that were admitted into church-fellowſhip in the Apoſtles that they ſhould beleeve and be baptized, as is apparent through the whole ſtory of the Acts.
Now then when all that were baptized by the Baptiſt and Chriſts Diſciples, did all repent and beleeve, as the Scripture relateth they did, of which the hundred and twenty names were a part as well as thoſe three thouſand, then they were all moulded into a church forme, and formed into a church or churches as well as the three thouſand, that my brother Burton confeſſeth, following the ex
And if beleeving the Goſpell then, and yeelding ſubjection unto it, and repenting and being baptized were ſufficient to make them Members and forme them into a church or Churches, then beleeving and repenting now, and being baptized and yeelding ſubjection unto the Goſpell is ſufficient for the making of either men or women Members and forming of them into a church or churches; for theſe were the principall things and the only things then thought ſufficient by the Baptiſt, Chriſt and the bleſſed Apoſtles and all the Evangeliſts for the making of any Members, and that in the Apoſtolicall, prime and pureſt churches. Neither have any Miniſters of the Goſpell in theſe our dayes, any other rule to go by informing or gathering of churches or receiving of Members into any church, then that Iohn the Baptiſt and the glorious Apoſtles and Diſciples of Chriſt had, all the which notwithſtanding did then ſet up Chriſt upon his Throne as well as any Independent Miniſters in our times: and therefore as it is high preſumption and raſhneſſe in thoſe of the congregationall way to make or frame to themſelves and to the Church of God any other rules to go by in forming of churches then thoſe ſet down by Christ himſelfe, who is only to be heard Mat. 17. So it is a great ſinne and breach of charity in them to deny thoſe to be formed into a church or churches, that obſerve not their new rules, and yet obſerve and follow Christs injunctions and commands: from all which I may well and ſafely conclude, That when thoſe that were baptized by the Baptist and Chriſts Diſciples imbraced the Chriſtian faith and profeſſed ſubjection unto it and unto Chriſt the Meſſiah, and were baptized by them into Christ or in his name, who were men in office and ſent of God to this purpoſe, as having their commiſſion immediately from him for their ſo doing; for ſo Saint John ſaith, Ioh. 1. v. 33. He that ſent me to baptize, &c. ſo Chriſt ſaith, Go teach all Nations and Baptize them, &c. Mat. 28. I ſay when this was the ſubstance of Iohn & the Apostles commiſſion, and when John performed it accordingly baptizing all Jeruſalem and all Judea, and all the Regions round about, Matth. 3. and when the Diſciples of Chriſt baptized more then John, Iohn. 4. then it followes that all thoſe they baptized were all moulded into a Church or Churches, as well as the hundred and twenty names (who were baptized by their Miniſtery) and thoſe thouſands that were conver2. of the Acts by the
Peter, and the other Apoſtles, and were all by the ſame reaſon formed into a Church or Churches, (not withBurton and I. S. ſpeake and diſpute to the contrary) and therefore they ought to have beene taken notice of by my good brother as formed into a Church or Churches.
And if it be duly conſidered what the Independents teach and hold concerning a true formed Church, after the New Teſtament forme, and according to their Principles, then this very Church my Brother Burton ſaith was the firſt formed Church wee reade of, was neither in his owne opinion, nor according to the doBurtons owne words, and from the Independents definition of a Church: and therefore my Brother Burton ought as little to have taken noPeters Sermon for the firſt formed Church as of thoſe that were baptized by Iohn and Chriſts Diſci
I will now examine his following diſcourſe, by which the vaBurton will the better appeare, and for the which I perſwade my ſelfe he will receive if not a ſevere cenſure, at leaſt a moderate check, ſuch an one as I cauſeleſſly had not long ſince from a Plumporidge Presbyterian brother, one of their fellow comoners and a trencher friend to that party: for my Brother Burton doth in exprviz. That there were many congregations and aſſemblies of Beleevers in the Church of Jethat there were not many congregations and aſſemblies of
Beleevers in the Church of Jeruſalem; and in formall words afThat there were no more Beleevers in that Church, then did and could all meet together in one place and congregation: for they knew very well that if they ſhould grant that, the day on their ſide is loſt: and this cauſed Maſter Knollys by name, and I. S. to come out againſt me for holding there were many congregations, with a promiſe, that if I could prove there were more Beleevers in the Church of Jeruſalem then could all meet in one place to partake in all acts of worſhip, that then the controverſie would bee at an end, and ſo doe all the Independents ſay, that I ever yet talked with.
Now my Brother Burton an old Diſciple, and Father amongſt them, acknowledgeth that there were many congregations of BeIeruſalem, & that in its infancy and childthat there was no place great enough to containe them all; and therefore they were forced into ſeverall aſſemblies, and that the largeneſſe of the church required ſeven Deacons. Theſe are his owne words, by which he proveth many congregations in the church of Ieruſalem, which was that I laboured to prove, and therefore hee hath done my worke. Now all men know where there are ſeven Treaſurers, there muſt needs be an innumerable number and multitude of BeBurtons own Arguments againſt himſelf to prove many congregations of Beleevers at that time in the church of Ieruſalem, which notvindiciae veritatis, or rather falſitatis, and for his Truth ſhut out of doores that hee was a weake man, and unfit for this imployment, as being a man of more paſſion and choler then grounded reaſon and argumentation; and there
But now to the matter in hand. My Brother Burton acknowIeruſalem, were ſo many, in the very infancy of it, that for want of a convenient place, as wherein to breake bread, or receive the Lords Supper all together, they were conſtrained to ſever themſelves into divers companies; and to communicate in ſeverall private houſes, which conceſſion of his quite overthrowes the opinion of thoſe of the congregationall way as they call it; yet ſaith hee, this ſevering was not a dividing of the Church into ſo many diſtinct formall Churches or Church bodies, becauſe but ſo many branches of one and the ſame particular church, which though (ſaith hee) you calKnollys doth betweene Burton at this time, is, Whether a congregation and a company of beleevers communicating together in church Fellowſhip, and in all the ſaving and ſealing Ordinances, be a church properly ſo called, which my Brother Burton denies, ſaying, that although I called them ſo many congregaIeruſalem wee reade of in the firſt ſix chapters of the Acts, were ſo many ſeverall churches properly ſo called, then hee will acknowledge and confeſſe that my elevenor twelve ſheets ſpent aIeruſalem, were ſo many churches properly ſo called, which by the grace of God and his bleſſed aſſiſtance I doubt not but to make good, alIeruſalem.
But by the way, before I come to prove what I have undertaBurton ſpeaketh of the church at Ieruſalem bee orthodox diviz. that the ſevering of themſelves, into divers compaIeſus Chriſt, that onely Paſtor and Shepheard of his ſheepe; and thereviz. if the ſevering of a particular church into many conBurton teaches; becauſe it is but one and the ſame church, and all thoſe congregaChriſt is but one and the ſame church, and all thoſe congregations are but ſo many branches of that one church: and ſo by his learning there ſhall now be no viſible churches upon earth properly ſo called, although they injoy all Chriſts Ordinances in each of them, for they are but ſo many branches of that one church. And if this bee good
Burtons Dialect: and therefore wee have no true viſible churches, or church bodies upon earth properly ſo called: this I ſay will neceſBurtons unſound Principles and this his opinion, which I am confident upon his more ſerious thoughts, and when he makes not ſuch haſte, (as he confeſſes he did, when he writ this his book againſt me) he will acknowledge to be very erroneous.
But if he ſhall againſt all reaſon, undertake to mainIeruſalem, I am aſſured he will be highly condemned by the learnedeſt of his party as well as by the univerſall conſent of all the judicious Divines in the world, who I know are of a contrary judgement. But I ſay, if upon mature deliberation he ſhall acknowledge and grant that the ſeverall congregations or churches of believers mentioned in the Scriptures, as that of Corinth, Epheſus, Galatia &c. and their own ſeverall congregations in their new gathered churches (howſoever he will not grant that title unto our aſſemblies) I ſay if he ſhall but accord that both the primitive churches and their new congregations be churches properly ſo called or church bodies, though but ſo many branches and members of the CathoIeruſalem were churches properly ſo called, though but ſo many branches of that one and the ſame particular church, becauſe as the learned know, all particular congregations and churches that partake in all the Ordinances as they are ſimilar parts of the whole church, ſo they doe all partake of the name and nature of it and are all of them churches properly ſo called; and thereIeruſalem being parts of that Nationall city or Presbyterian church, that one and the ſame church, as partaking both of the name and nature of that church,
Burtons principles. And for the better evidencing of what I have ſaid, I will adde a few words more by way of a corollary, that whatſoIeruſalem had in it to make it the firſt formed church properly ſo called, the ſame had all the congreIeruſalem may challenge the name of a true formed church (as the Independents acknowIeruſalem, viz: every congregation and aſIeruſalem, to be churches properly ſo called, which I do by this argument.
All ſuch aſſemblies & congregations as daily met together in diverſe companies in the Temple, and in Solomons Porch and in ſeverall pri
But in the church of Jeruſalem there were many ſuch aſſemSolomons Porch, and in ſeveral private houſes, in the fellowſhip of the Goſpell, and in the name of Chriſt, and clothed with his power, and honoured with Chriſts preſence, being all believers and Saints, and ſuch as gladly received the Word, and were all bapErgo, all and every one of thoſe Aſſemblies and Congregations reſpectively and ſeverally taken, were true and compleat churches properly ſo called.
For the Major, no well grounded Chriſtian will deny it, eſpeNew-England and ſome of the Independent Miniſters here amongſt us, I will only at this time pitch upon one who hath in my opiDonec ad triarios redierit res, but ſets downe plainTruth gloriouſly appearing from under the ſad and ſable cloude of obloquy. In the which treatiſe, pag. 22. and 23. the author in the name of all the Independents declares their judgement, concer
Object.It may poſſibly here be objected, how will it appeare that ſo ſmall a number as two or three joyned together in the fellowſhip of the Goſpell, do conſtitute a viſible Church?
Anſw.It will appeare evident by this inſuing argument. Chriſt hath given his power, and promiſed his preſence to two or three ioyned together in the fellowſhip of the Gospell; therefore two or three ſo joyned together, do conſtitute a viſible church.The Antecedent is proved from the Words of Chriſt
Matth. 18.If thy brother offend thee, tell him of it; if he refuſe to heare thee, take two or three; if he heare not them, tell it to the church: if he neglect to heare the church, let him be unto thee as an Heathen and a Publican. I ſay unto you, whatſoever you ſhall binde on earth ſhall be bound in Heaven, and whatſoever yee ſhall looſe on earth ſhall be looſed in Heaven. Loe! Here's their power given them by Chriſt.The preſence of Chriſt is promiſed by them.
verſ. 20.Where two or three are gathered together in my name, there am I in the middeſt of them.The conſequent cannot be denied; for what people in the world may be called a church, if they may not, to whom Chriſt hath given his power, and promiſed his preſence? If the gifts of Chriſt be of any force, if the power of Chriſt be of any efficacy, then they have a right to be ſo called. Neither is this deſtitute of learned men, who have given their ſuffrage to it.
Humfred.de religione vera conſervanda pag.24.Eccleſiam cum dico, non unum aut alterum ſacerdotem aut miniſtrum, ſed legitimum ac Chriſtianum catum nomino et innuo. Beſides, the definition of a viſible church, will prove the conſequent. A viſible church is a myſticall body whereof Chriſt is the head, the members be Saints, called out of the world, & united together into one congregation by an holy covenant, to worſhip the Lord, and to edifie one another in all his holy Ordinances. This definition, though it pro
perly looke upon a compleate church, it is appliable to two or three that are joyned together in the fellowſhip of the faith of the Gospell.
2,Object: But is it like that two or three there is taken for the church mentionedverſ. 17.to which Chriſt hath given his power?Anſw. I do not ſay that it is alwaies ſo taken, for becauſe the church doth frequently conſiſt
of many; butthis I ſay, that it may be ſo taken, as the very coherence of the words ſhews.Beſide, it will further appeare thus; if two or three may meet to
gether, clothed with Chriſts power, and honoured with Chriſts pre ſence, then two or three may be the church mentioned, verſ. 17.but two or three may meet together, clothed with Chriſts power; for they meet in his name (as the text speakes)1.e. clothed with his power, for name ſignifieth power in ſeverall ScripturesProv.the18. 10. Philip. 2. 10.and honoured with his preſence: and therefore two or three may be the church there mentioned.
3.Object. But ſuch a company being deſtitute of Officers, can be no church.Anſw. If it had been ſaid, they could have been no compleate church, I would have conſented. But to ſay, that they are not a compleat church, therefore they are no church, is a
Non ſequitur.A man that wants a hand, or foot, or both, is notwithſtanding a man, though a maimed man, Officers do not concurr to the
eſſeor being of a church; but to thebene eſſe,or well being of a church; for otherwiſe, put caſe the Officers of a church dye, then muſt the church be unchurched, and ſoToties quotiesas ſuch a thing happens, which in times of mortality may be often. Againe, a company of believers ioyned together in the fellowſhip of the Goſpell hath the matter and forme of a church, even before it hath any Officers, and therefore is a Church without them; it hath the matter of a Church, a company believing1 Cor. 1. 2. Epheſ. 1. 1.and it hath the forme of a Church,viz.a combining and uniting of themſelves together into one body by the bond of an holy Covenant. I have ſpoke ſome thing the more in this particular, to ſtreng
then ſuch as have built upon this foundation; that upon the rea ding of any books, or hearig of any arguments on the contrary ſide, their hearts may not (like the heart of Ahaz Iſaithe7. 1.when he heard of the confederacy ofSyriaandEphraim)be moved, as the trees of the wood are moved with the winde.
This is the diſcourſe of that Author, whoſe words I have reCotteos booke of New ▪England none of the congregationall churches at this day are compleate churches properly ſo called. And if that alſo my brother Burton ſpeakes, be true, then the very church of Jeruſalem (as I ſaid before) which he calles the firſt formed church, was not a
In the meane time, I will make uſe of ſuch Arguments, as the new lights from the Summer Ilands afforde me, for the proIeruſalem, every one of them reſpectively and ſeverally taken, were churches properly ſo called. And this I doe the more willingly, becauſe I conceive it will better ſound in my brother Burtons eares, and thoſe of his party, to heare one of their own great Rabbyes who they uſually call Giants, and tall fellowes, then to heare me, who at pleaſure they ſtile a Pigmy and Dwarfe; from his words therefore I thus argue.
If two or three met together in the fellowſhip of the Goſpell and in Chriſts name, and clothed with his power, and honoured with his preſence, doe conſtitute a viſible church, as he aſſerteth and laJeruſalem there was not onely two or three met together or two or three ſuch Aſſemblies and Congregations, but at leaſt twelve, if not halfe twelve ſcore, yea innumerable, in all and every one of the which, they met together in the fellowſhip of the Goſpell and in Chriſts name, and clothed with his power, and honoured with his preſence, and in all and every one of the which reſpectively and ſeverally, they had alſo their lawfull Officers and Miniſters, and injoyed all thoſe ſaving and ſealing Ordinances, which the Independents confeſſe arr ſufficient for the conſtituting of a Church properly ſo called. Ergo all and every one of thoſe Congregations ſeverally and re
This Argument is grounded upon the Independents owne PrinFor what people (ſay they) in the world may bee called a Church, if they may not, to whom Chriſt hath given his power, and promiſed his preſence? If the gifts of Chriſt be of any force, if the power of Christ bee of any efficacy, then they have a right to be ſo called. Thus the Independents ſpeake; and therefore without they will renounce their owne Principles, and abjure all reaſon, and the very light of underſtanding given them of God, they muſt acknowledge thoſe ſeverall congregations in the Church of Jeruſalem to be Churches properly ſo called, as having in every one of them whatſoever they thinke requiſite and ſufficient to conſtitute a formed Church; for there were in each of them reſpectively ſuch Miniſters and Officers, as to whom Chriſt had given his power, and promiſed his preſence, and that to the en
Matth. 28. verſ. the laſt. They had alſo in all thoſe congregations, all thoſe Priviledges, Immunities and Ordinances, the injoying of the which the Independents thinke ſufficient to make any one of their new congregations a compleat and formed church, or church body properly ſo called: as for their Miniſters and Paſtors, they had all the bleſſed Apoſtles amongſt them, and Chriſts ſeventy diſIohns Miniſtry, the meaneſt of which was thought fit to be an Apoſtle, as is manifeſt from the firſt of the Acts; and they had amongſt them alſo in their ſeverall congregations, many Beand ſuch as continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and in the breaking of bread, and in prayers; therefore they were viſible Churches, (I doe not with the Author ſay myviz, the holy Apoſtles, al the which were led into all truth by the Spirit of God, who ſpake in them and by them infallibly, who had all and every one of them the Keys of the Kingdome of Heaven, viz. the power of order and juriſdiIeruſalem, and in all other cities and countries whereſoe
And as in all thoſe congregations and aſſemblies they had the materials both for Officers and Members of true compleate forthe forme of compleate churches properly ſo called, to ſpeake in their owne language; for they were all united and combined toas that of Baptiſme, and breaking of bread, thoſe ſealing Ordinances; and they had the preaching of the Word and prayer amongſt them, in all which Ordinances every one of thoſe ſeverall congregations did daily partake with the Fellowſhip of the Apoſtles, all which in theſe our dayes are thought ſufficient by thoſe of the congregationall way to make any of their Aſſemblies a true and compleat formed Church, and a Church properly ſo called: ſo that whereſoever according to their owne Doctrine and Principles, they inioy all theſe Ordinances in their ſeverall meeting houſes with a Paſtor and Doctor, and an Elder or two and a Deacon, and three or foure good women, and as many men, every one of theſe ſeverall Congregations chalthe name of a formall and compleate Church properly ſo called, and doe conclude, that they are ſo many Churches properly ſo called, in all which they affirme and no where elſe that Chriſt is ſet up as King upon his Throne.
And therefore if all the ſeverall Congregations of the Independents conſidered by themſelves reſpectively & apart, may properly in their opinion be called churches, and that for the injoying but ſome of the above mentioned Ordinances and Priviledges, that all thoſe ſeverall Congregations in the Church of Ieruſalem did compleatly partake in, then all good reaſon will conclude that
Jeruſalem reſpectively and ſeverally conſidered were compleate churches properly ſo called; and that (as I ſaid before) with a great deale more and better reaſon by how much it is certaine that thoſe congregations and ſeverall aſſemblies of Beleevers in the Church of Jeruſalem had both for Matter and Forme and all other requiſits, whatſoever in theſe our dayes can make a compleate Church or Churches properly ſo called.
And this that I have now ſaid for the confirmation of the Major Propoſition of my Argument may ſuffice, it being grounded upon the Independents owne Principles and Doctrine, ſo that I ſhall not need any more Reaſons for the corroborating of the truth of the ſame.
As for my Minor Propoſition, they that ſhall reade but the firſt ſix Chapters of the Acts, and the 18. of Matt. and the 28. of the ſame Booke, and the ſixteenth and twentieth of Saint Iohns GoſBurton denys not, that there were many congregations in Ieruſalem.
So that now, I hope every judicious and intelligible Reader from all the forgoing Diſcourſe will ſee, that I have proved what I undertook, viz. that there were not only ſeveral Congregations and aſſemblies of Beleevers in the Church of Jeruſalem (which all the Independents, ſaving my Brother Burton deny) but that all thoſe ſeverall congregations and aſſemblies, ſeverally and reſpectively con(which my Brother Burton thought a thing impoſſible to be evinced) and that all thoſe congrewhich my Brother Burton & all the Independents do acknowledge; and therfore of neceſſity it muſt follow there was in Ieruſalem a ſubordination or combining of many Churches; all which nevertheleſſe were called but one Church, as being under one government, as the Churches at this day of Geneva, Bazill, and of the other reformed Cantons, all the which conſiſting of many conJeruſalem, and the other Primitive and pureſt Churches, the government of all the which was left as a patterne of imitation to all ſucceeding
And it is very fit, that as the Mother Churches, and thoſe the moſt pureſt ones, were ruled and ordered, ſo ſhould all the Daugh
Now in all the Primitive and Apoſtolicall Churches wee find this kind of government, as in the ſeven Churches of Aſia, the which conſiſted of many and ſeverall Congregations in their ſeBurton ſpeaks of, and which hee brings in for the making up of a compleate paterne of Church government, were ſo governed communi conſilio Presbyterorum, as that of Epheſus, as I ſhall by and by briefly prove, after I have anſwered to what my Brother Burton hath yet to ſay in this buſines, to whoſe words if any credit may be given, then the Church of Ieruſalem it ſelfe which hee cals the firſt formed Church, was not a perfect formed Church; for hee accuſeth that of imperfection, and not that only, but all the other Primitive and Apoſtolicall Churches, ſaying that they were not compleate within themſelves; ſo that to make up a compleate patterne of a true conſtituted Church, we muſt borrow ſomething from each of them; and he affirmes, that there is the ſame relation betweene church and churches, that is betweene the Members of the body, every one having need of the other; ſo that of neceſſity by this his doctrine they were all dependent, by the which he doth opBurton o
But let us heare himſelfe ſpeake. Secondly, (ſaith hee) it being no more then one entire particular Church, and not any Dioceſan, or Provinciall Church, or the Presbytery thereof claſſicall, as you
as you may ſee at large in his words before quoted. I deſire the Reader here in the ſecond part of his anſwer, to take notice of his expreſſions; where,
Firſt, there is Petitio principii, an ordinary Error amongſt ſoIeruſalem to be claſſicall, which notwithviz. that the church of Ieruſalem conſiſted of many congregations, and notwithſtanding it was governed by the joynt conſent and common counſell of many Presbyters, to both which he accordeth, and yet as if nothing had beene granted by himſelf, or ſaid by me, to prove it, hee grolliſhly denieth it.
Secondly, I ſhall intreat the Reader to obſerve, how he doth not onely contradict himſelfe, but oppoſe all his brethren of the congregationall way: for they all acknowledge, That the church at Jeruſalem, and the government of that, was to be a paterne of Government to all churches inſucceeding times, as being a moſt perfect paterne, and the Mother church, in imitation of the which Government as they pretend, they mould up all their partiBurton, in the beginning of his Anſwer to his owne Argument, ſaith, that the firſt formed Church we finde, is in the ſecond of the Acts. Then if it was a formed Church (as hee confeſſeth) & then there was nothing wanting unto it; ſo that of neceſſity it muſt be a com
But let us heare himſelfe ſpeake: of neceſſity (ſaith hee) we are to take all the churches of the New Teſtament together, to make up one entire and perfect Church patern. For in the Church of Jeruſalem, we find Election of Officers, but we find not expreſſed that part of Diſcipline for caſting out of corrupt Members, as in the Church of Corinth, and ſo in the rest. For the Churches were not brought forth to full perfection in one day. Their very constitution had a graduall growth. The Church of Jeruſalem had not DeaJeruſalem, but that of Corinth, of Epheſus, thoſe of Galatia, and Philippi and the reſt are to be conferred together, that each may cast in its ſhot, to make up the full reckoning, ſo that what is not expreſt in the one, may be ſupplied by the reſt, to make up one Entire Platform. For the Scripture conſists of many Books, as ſo many Members in one body, one Member cannot ſay to an other I have no need of thee, 1 Co12. &c.
Thus my brother Burton confuteth all his brethren, who in all their writings with an unanimous conſent hold, that the church of Jeruſalem and all the other Apoſtolicke churches were prefect formed churches, and abſolute within themſelves and Independent: where as he blames them all of imperfection, and ſayes, They muſt all be conferred together to make up an entire platforme, which if it be not an oppoſing of them all and a conThe firſt formed church we met with was that in the 2. of the Acts, and yet he here accuſeth it of imperfection and faylings and thereCorinth and the reſt: So that by his Doctrine here was a great deIeruſalem, and therefore it was not a church properly ſo called; for every church properly ſo called, according to his learning, muſt have not only a good Diſcipline but Diſtinct Officers and Members united into one church body reſpectively: for theſe are his formall words page 11. Now a church according to their diſcription truly formed and properly ſo called, is when it hath a particular Paſtor, and Teacher or Doctor and two to three Elders, and a Deacon with ten or eleven good men and women, with an explicite particular CoveBurton in his reply to ſend me word which of all the Miniſters that were there at that time was the peculiar-Paſtor of this formed church, and which of them was the Teacher or Doctor or who were their Elders and who were their Deacons for the diſtinction of OfIeruſalem, or any of the primitive and Apomake a church properly ſo called: and withBurton, that either the church at Ieruſalem, and all the other primi
So that all the bable of my brother Burton and his brethren of the congregationall way, is but wickedly and unchriſtianly to abuſe the world and to delude poore people when they demande ſuch things of their brethren as eſſentially neceſſary for the conſtiIeruſalem, the moBurtons confeſſion the firſt formed church and that in the judgment of all the Indepen
But becauſe he requres of me to ſhew him diſtinct Officers and Members, united into one body reſpectively in all the ſeverall congregations in the church at Ieruſalem, without which he affirmeth they were no formed churches properly ſo called; I dethat the church at Jeruſalem was not a church properly ſo called, if that diſtinction I ſay of Officers and Members be eſſentiall to the compleating of a church or churches. For he confeſſeth at that time he calls it a formed church, they had no Deacons, and all the IndeIeruſalem till the 12. of the Acts which was a long time after the firſt forming of this church: and we reade not at any time of any particular Paſtor or of any Doctor or Teacher ioyned with that Paſtor as is uſually in the churches of the Congregationall way, but that upon all ocMen and brethren what ſhall we doe? and that they conBurtons Doctrine it was a formed church then, and we neither heare nor reade alſo any thing of an explicit particular Covenant which the Independents call the forme of a church, neither doe we reade of many things they now rigidly require of all ſuch Burton, ſeeing the underwriters his tributaries have given him leave (as he ſaith in his Truth ſhut out of doores) that he ſhould baulke no truth he ſhall meet with in the plowing up of the Scripture, but ſhould Preach every truth, I ſay he having obtaiDo
tell me the next time I heare from himIeruſalem, who was their particular Doctor or Teacher, who were their Elders, who were their Deacons: ſeeing my brother Burton deto be a church properly ſo called if it have not its diſtinct Officers and Members united into one church body reſpectively; for theſe are his words; therefore I put him upon this to prove, and without proving it all that he hath hitherto writ both in this book and in his vindication will all prove but waſte paper to uſe his own language. I am confident he will not ſay that Iames or Peter were their Paſtor or Teacher, or that any of the ApoBurton tell which were their Elders; for the Independents ſay they reade of none in the church at Ieruſalem till the twelfth of the Acts: and thereBurtons opinion; the Church at Jewanted that part of diſcipline of caſting out of corrupt Members, which if they had had Elders, they could not have
Burton acknowledgeth that at that time he calleth it a formed Church, they had none: So that by this I have now ſaid I beleeve it will be a difficult, if not an impoſſible thing either for him or any of his fraternity to ſhew me that diſtinction of Officers and Members in the whole Church at Ieruſalem which he requires I ſhould ſhew him in the ſeveral branIeruſale ̄
it ſelf was no church properly ſo called.
Therefore when he is at plow again (as now I underſtand he is) I deſire him that he would furrow up this truth unto me, and ſhew me that diſtinction of Officers and Members; withall, I deſire to be reſolved how he comes to make this diſtinction of Officers and Members, united into one church body respectively, to be the forme of a Church, when his brethren of the congregationall way make an explicite particular covenant to be the forme of a Church, and the Members and Officers to be the materials onely of a Church; All theſe truths I deſire and that earneſtly, that my brother Burton at his next going to plow he would lay open and diſcover unto mee, and then I will conclude of him that he is a ſingular tiller and a ve
But in the mean time till I heare from him I will affirme that if it be true he ſaith, That the Church of Jeruſalem wanted Deacons and Church diſcipline and an explicite particular covenant and many other good things they require of us for the compleating of a church or churches properly ſo called, then that Church was not perfect and compleat, and yet we read not that the Saints of thoſe times made any ſeparation from their publike Aſſemblies and CongreThat in the Church of Jeruſalem they were perfectly converted and were Saints indeed, and yet that for ſome wants they made no ſeparation, rent or ſchiſme from their brethren, but that they dayly met together in their publick Aſſemblies, as in the Temple and in Solomons Porch, and from houſe to houſe openly and that in all love and charity with one accord; And yet if my brother Burton and the Independents may be beleeved, they had neither Deacons, nor Elders, nor diſtinction of Officers, nor a great part of Diſcipline nor many other of their requiſites: So that from the pious and godThat rents and ſciſmes are not to be made amongſt brethren for ſome failings in any Churches, yea though there be ſome defects not onely in Officers and Members, but a very want of Officers themſelves and of a good Diſcipline alſo in any Church or Churches: and that they that do make rents and diviſions have a great deal to anſwer for.
Withall I learn that it may be a true Church though there be a failing in Diſcipline and a want of ſome chiefe Officers and MemBurton acknowledgeth, That the Church at Jeruſalem was a formed Church, although it wanted both Officers and Diſcipline, and all thoſe things they now require of all ſuch as deſire to be made Members in their new Congregations. And there
Beſides it is granted by all orthodox Divines, that Diſcipline makes not for the eſſe but the bene eſſe of a Church: Yea the Indeeſſe, but the bene eſſe of it, as the New Lights from the Summer Iſlands apparently delucidate: For they ſay, Though
Officers all dye, yet the Church ceaſeth not to be a church.
But to return to the matter in hand: Whereas my brother Burton affirmeth that the Church at Jeruſalem wanted Diſcipline and that it had not Deacons at firſt, and that the Churches were not brought forth to full perfection in one day, and that their very conthey were Paſtors, Teachers, ruling Elders and Deacons, &c. And therefore they wanted neiBurton his opinion. They confeſſe likewiſe that all the Apoſtles and eveviz: the key of knowledg and authority: And therefore they had alſo in the church of Jeruſalem that part of Diſcipline of caſting out corrupt Members. They acPaul by his own authority did excommunicate Hymeneus and Alexander. 1 Tim. 1. ver. 20. and others: ſo might the other Apoſtles have done, if they had had the like occaſion given them, and might have put any church, not only in mind of their duty and reproved them for their neglect of Diſcipline, but have injoyned and commanded them alſo to have put it in execution, as both Paul did the church of Corinth, and Saint John the ſeven churches of Aſia: which were all well conſtituted, and well and perfect formed churches, by their firſt conſtitution and brought forth to full perfection in one day, ſo as they had no need of a graBurton affirmeth. All theſe things I ſay, the Independents do accord unto. And all reaſon will perCorinth
Aſia, before the doctrine of the Nicolai
and that of Baalam and Jezabell ſprung up in them, and before thoſe lukeLaodiceans appeared and all the other offenders there ſpake of; all the which were ſo far from adding any perfection to thoſe churches, as it was a deformity to them all, to have ſuch creatures and failings amongſt them, and it was reputed their great ſinne to connive at them and ſuffer them to be amongſt them and in their bowels, which by their firſt conſtitution they had power to have caſt out: For it is well known that all thoſe churches at their firſt plantation and founding had all of them their Presbyters and Elders and all other Members and Officers as conſiſting of Saints, and had in all thoſe ſeverall churches both the power of order and juriſdiBurtons doctrine.
And it is confeſſed likewiſe by the Independents and by my brother Burton himſelfe, That where there are Church Officers as a Paſtor and Teacher with an Elder or two and a Deacon, and where there are a few viſible Saints if they amount but to the number of twenty, nay if they be but ten or twelve gathered together according to their method, that there is a compleat formed Church where Chriſt is ſet up as King upon his Throne, and that this Church is clothed with Chriſts power and honoured with his preſence, the which likeby all which it muſt neceſſarily follow and that upon their own principles, that it is brought forth in perfection in one day and hath no neede of a graduall growth.
Now I ſhall never beleevethat thoſe glorious churches founded by the holy Apoſtles in every city in the which they had their ElCorinth by S. Paul who blameth them for not caſting out the inceſtuAſia by Chriſt himſelf: For otherwiſe they if they had not bin perThat they had no power to caſt out corrupt Members, and that their churches were not compleatly moulded up at their firſt founding, and that they wanted that part of Diſcipline; but none of theſe churches pretended any ſuch thing, neither could they; for Saint Paul had given the church of Epheſus by name a caveat to take heed of Wolves, that would riſe up among them after his departure, and had armed them likewiſe with power and authority for the caſting of them out, as it is at large to be ſeen in the twenActs; and that church executed its power in finding out of falſe Teachers, and is praiſed for it, though the other are blamed. So that the neglect of this their duty, and not executing of their Diſcipline was that that was found fault with in them, and that they had not exerciſed that power that was given them in caſting out of thoſe corrupt Members from amongſt them. This I ſay was their failing, and for this were they blamed; ſo that it was not for want of Diſcipline or that they were not perfect at their firſt conſtitution, but their negligence and their not doing their duty was their ſinne.
Neither was the Church of Ieruſalem inferior to any other church in power, or wanted that part of Diſcipline of caſting out corrupt Members, as my BrotherBurton boldly, and without all reaſon affirmeth: for it is well knowne, that the church at Ieruſalem had power of life and death, as wee may ſee in the ſtorie
Ananias, and Saphira, his wife, the which if it could take a
But that wee reade not of any excommunicated in the Church at Ieruſalem, it was not for any want of Diſcipline, or power in that Church of caſting out offenders, but becauſe there was no open Delinquents and ſcandalous perſons; for they were all zeaActs the Peter for going in to the Gentiles; and it is conceived by learned and judicious Chriſtians, that the puniſhment alſo that was inflicted upon Ananias and Saphira, ſtrucke ſo great a terrour of offending into all the Ghurch, (as it is in expreſſe words declared) that they durſt not in publike be vitious; and therfore that made them all afraid of publike open and ſcandall; withall it is recorded that they were all true Beleevers, and Saints in the Church of Ieruſalem, and that they continued ſtedfaſtly in the Apoſtles Doctrine, and Fellowſhip, and in breaking of bread, and prayer, and were all true converts and Saints indeed; now no church uſeth to caſt out Saints, and men of a holy and unblameIeruſalem, there was no need of excomPaul ſpeaketh Rom. the 13. it is a comfort to well doers and as, the Magiſtrate uſeth the ſword onely againſt Offendors and Delinquents; ſo the Officers of the Church exerciſe that part of Diſcipline only in caIeruſalem, it was not for want of that part of Diſcipline, but becauſe there were no pubCorinth.
Strafford and the Prelates heads gave not power to the Parlia
Even ſo it was in the Church at Ieruſalem, they had diſcipline in that Church, though wee reade not of the putting of it in execution, as we do in the Church of Corinth, and Epheſus, neither wil any raCorinth, and that of Epheſus, which is commended for it, and ſome of the other ſeven churGalatia, Coloſſe, nor amongſt the Theſſalonians, nor in the church of Rome, nor Antioch, nor in Samaria: will any man therefore ſay that all theſe churches wanBurton does, ſayIeruſalem, of caſting out corrupt Members, Ergo, it had it not: this would indeed prove a non ſequitur, and ſuch a conſequenct or concluſion could leaſt of all have been made from the Church at Ieruſalem
Ieruſalem had not only the power of the Keyes within it ſelfe, but a legiſlative power alſo, who gave Lawes to all other churches, both for the ordering and ruling of them, and for the exerciſing of their Diſcipline in every particufor out of Sion ſhall goe forth the Law (ſaith the Prophet) Iſa. 23. and the word of the Lord from Jeruſalem. So that the Church at Ieruſalem the Mother church gave power to all the daughter churches, and that both the power of Order and Juriſdiction; the power was radically in it, and in that church was the fountain of all authority, the ſtreames of the which flowed to all the other churches of the world: For out of Zion ſhal go forth the Law, and the word of the Lord from Jeruſalem.
And can any rationall man thinke it gave away all its power, and did not keepe a reſervedonec ad triarios redierit res? I beleeve that all the Independents will much blame my brother Burton for this his raſhneſſe, in affirming the church at Ieruſalem wanted that part of Diſcipline for caſting out corrupt Members, when the Apoſtles themſelves had all power in their hands bequeathed unto them by Chriſt himſelfe, who ſaid, Mat. 28. verſe 18. 19. All power is given to mee in Heaven and Earth, goe yee therefore and teach all Nations, &c. and Iohn the 20. verſe 21, 22, 23. as my Father hath ſent mee, even ſo ſend I you; and when hee had ſaid this, hee breathed on them, and ſaith unto them, receive yee the Holy Ghoſt; whoſe ſoever ſinnes ye remit, they are remitted unto them, and whoſe ſoever ſins yee retaine they are retained: Loe! here was plenary authority giMatthew, here they now received them, and therefore they had the power in their hands, both of order and juriſdiction, which the Keyes imported, as all the learned know, and the very Independents doe not deny; now this power was not onely given unto them, but unto all faithfull Miniſters their ſucceſſors, to whom Chriſt made a promiſe as well as to the AMatth. 28. that hee would be with them to the end of the world; neither doe wee ever reade that the Apoſtles and Miniſters in the church of Ieruſalem did ever relinquiſh their power, and therefore they wanted not that part of Diſcipline, as my Brother Burton grolliſhly affirmeth, who begins now to doubt, when hee begins to dote; but if there had been any juſt occaſion, without
And I believe that the Independents would blame any of their Schollers and Members if they ſhould ſay their new congregated churches wanted that part of Diſcipline of caſting out of corBurton falſly complaines that Truth was lately ſhut out of Aldermanbury Church doores.
And truly if one of their whibbling congregations have no want of that part of Diſcipline, though they execute it not: ſhall any man be ſo temerarious and unadviſed as to thinke that the power of the church, in Ieruſalem was evacuated or enervaIohn DiſciBurton affirming that the church at Ieruſalem wanted that part of diſThat neither the Church at Ieruſalem was a perfect patterne, nor none of the Primitive churches were compleat within themſelves, but that they muſt all of them neceſſarily be conferred together for the making up of a compleat paterne; ſo that every one of them was to bring in its ſhot to make up the full reckoning, that ſo what is not expreſſed in the one may be ſupplied by the reſt to make up a compleat platforme. Theſe are his formall words, adding with all, That as the Scripture conſiſts of many bookes, and the body of many members, and one Member cannot ſay to the other I have no need of thee 1 Cor. 11. So it was amongſt the Apoſtolicall churches they had all need one of another. I ſay my brother Burton in his thus ſpeaking, is not only againſt the opinion of all the IndepenVolens Nolens concludes, that all the Primitive churches were neceſſarily dependent one upon another as the ſeverall MemBurton enumerateth, as that of Corinth, Phililppi, thoſe of Galatia and the reſt, with that of Epheſus, all which he brings in for making up of his compleat paterne and all the which I will take notice of though he and his Schollers will take no notice of my indefinite enumeration, of thoſe that were baptized by Iohn the Baptiſt and Chriſts Diſciples to be for
I ſay although he will take no notice of my enumeration, I will take notice of thoſe churches he enumerateth, and prove them all Claſſicall and dependent upon their ſeverall Presbyteries, and that there was not an Independent church ſuch as they deſcribe unto us in the world in the Apoſtles time nor before our dayes, nor never ſuch a whimſie taken notice of before this doting age of the world. I ſhall alſo take notice of his words for matter of comfort to us poore Presbyterians who the Independents tearme at every word an Antichriſtian brood, who may not think it much
Burton a Maſter illdependent, cenſureth and judgeth not onely the congregations in the church at Ieruſalem to be no churches proJeruſalem it ſelfe for want of a great part of Diſcipline and for want of Officers, and blameth all other Churches, accuſing them likewiſe of faylings and imperfections, ſaying, that they muſt be all conferred toge
And truly as it is a matter of wonder to ſee when men once deſert and forſake the truth, what errors out of pride and giddineſſe they ſoone fBurton accuſeth of imperfection and for faylings, ſo that if he will cenſure them, it is no wonder they not only condemne all our churches for Antichriſtian and not well formed Churches, but ſeparate from them as from ſo many Synagogues of Satan, for ſo they tearme our Aſſemblies: But now to take notice of my brother Burtons enumeration.
The ſum of all (ſaith he) to make up a compleat paterne, not onely the Church at Jeruſalem, but that of Corinth, and thoſe alſo of Galitia and that of Philippi, Epheſus and the reſt are to be conferred together to make up one entire platforme. Thus heBurton enumerates, as that of Corinth, Philippi, thoſe of Galatia, of Epheſus and the reſt, did conſiſt of many and ſeverall congregaIeruſalem; then it will follow, that all churches in ſucceeding ages to the end of the world are to be ſo governd: for all theſe churches make up an entire and compleat paterne or platforme of governing all churches for future ages, as my brother Burton granteth. I ſhall thereIeruſalem to conſiſt of many Congregations or Churches which my brother Burton calls branches of that Church, therefore neceſſarily depending upon the ſtock: So now briefly to evince, that all thoſe Churches my broBurton enumerats conſiſted likewiſe of many Congregations and were all Claſſically governed. And then I will alſo prove, that according to the Independents definition of a Church, their very Congregationall Churches and Aſſemblies are not true Churches properly ſo called, and withall I ſhall make good by Gods aſſiſtance and that from their own Principles, that they are Dependent, All which I will doe in order.
And firſt I will begin with the Church of Samaria which is one of the reſt my Brother Burton ſaieth muſt be taken in for the making up a compleat platforme. This City of Samaria was the Regall City and the Palace or Chamber of the Kings of Iſraell, and was one of the greateſt Cities then in the world, and next to Ieruſalem the famouſeſt in all Paleſtine and one of the greateſt in all Canaan for extent, and it muſt needs be a great one that could entertaine the whoſe Aſſyrian army at one time, and it was exceeding populous, as all the ſtories of the Kings and Chronicles witneſſe, in the which we know there was a true Church in Chriſts time and that planted by Chriſt himſelfe, as we may ſee in the 4 of Iohn where we reade that our Saviour converted not onely the woman of Samaria but many more who were made beleevers by his Miniſtry, as they themſelves acknowledge and teſtifie; and to this Church were many thouſands added by the preaching and miracles of Philip: for it is ſaid of them Acts the 8. verſ. 6. 10. 12. 14. that all thoſe that had bin ſeduced by that Jugler Simon Magus, which were in no ſmall numbers, every one of them being
Philip, now beIeruſalem at firſt ſent two of the chiefeſt Apoſtles Peter and Iohn to Samaria, ſo that all this ſhews there was an innumerable company of believers in that City, all which could not meete in any one or a few places as all reaſon will eaſily perſwade. Beſides, the Apoſtles, EvangeNicodemus ſaid unto Chriſt, that none could doe ſuch works and miracles as he did except God were with him, Iohn 3. 2. for they cured all manner of diſeaſes with their word and ſhaddow, they raiſed the dead, made the lame to walke, and caſt out Devils, and did whatſoever was wonderfull. Withall they Preached unto them the glad tidings of joy and peace and of everlaſting happineſſe after a miſerable life here; and did alſo inſtruct them how to order their wayes and converſations here, ſo that they might live with honour and dye with comfort, and be uſefull to all men both in life and death and after death. And the Apoſtles, Evangeliſts and Miniſters of thoſe times, as they did good wherever they came, ſo they lived ſo holily and unblameably in all manner of converſation, and were men of ſuch integrity, ſincerity and of ſuch plaine upright deaActs, and from that of Paul, Rom. the 15. verſe 18. 19. where the Apoſtle abundantly declareth the effect of the Goſpel and MiSamaria, that the people of the ſame were ſpeedily converted from the greateſt to the leaſt, both men and women, who all beleeved and were baptized; and what rationall man will thinke, or can beleeve, that all the people men and women of a mighty and royall citie, could meet in any place or a few to partake in all acts of worſhip, but muſt neceſſaActs the 14. verſe 23. and Titus the 1. And now I have proved that the two Mother cities of Paleſtine, Ieruſalem and Samaria conſiſting of many congregations, were Presbyterially and claſſically governed: I will goe on to the other cities of the Gentiles enumerated by my brother Burton, and prove that they alſo conſiſted of many congregations, and aſſem
And firſt I will begin with the citie of Corinth, wch was a famous citie, and in the which there was an illuſtrious church, and therfore in it alſo there was conſtituted a Presbytery, that was many PresbyActs the 14. that Paul and Barnabas ordained them Presbyters in every church, and Paul and Barnabas were Miniſters in the church of Corinth; yea, Paul planted this church, and Apollo with Barnabas, and the Presbyters waActs the 18. verſe 5. 7, 8. &c. and that beſides Iuſtus, Criſpus alſo and all his houſhold, and many Corinthians beleeved, and were baptized, and the Lord alſo ſaid that hee had many people in that Citie, ver. 10. which by the diligent preaching of Paul for eighteene moneths together were converted, verſe 11. for whoſe further building up in their moſt holy faith, Paul, Apollos, Timothy, Cephas, and many other extraordinary, & famous Miniſters and Teachers, beſides their owne Presbyters, were all conſtantly imployed in ſeaſon & out of ſeaſon in preaching the Goſpel, and adminiſtring the holy Sacraments, and labouring in word and doctrine, 1 Cor. 3 & 4. all the which imports many congregations and aſſemblies of Be
Beſides, both the Epiſtles of Paul to the Corinthians ſhew that there were multitudes of deceitfull Teachers, Seducers, and falſe Apoſtles, which urged the ceremoniall Law, and the obſerthey did not all meet in one or a few places, except we unAquila, and Priſcylla's houſe, 1 Cor. 16. ſo there were many other meeting places in Corinth, where the Chriſtians aſſembled themſelves together: for in expreſſe words there is mention made in that Epiſtle of churches in the plurall number, 1 Cor. 14. verſe 34. Let the women ſaith the Apoſtle keepe ſilence in the Churches: by which it followeth, that in Gods dialect congregation and church are ſynonima's, and not that onely, but that there were many churches in this church
Corinth, and that they were all but one church, as being ſo many branches, and depending all upon that ſtocke, and there
The ſame may be concluded of the Church of Philippi, where verſe the 1. Paul and Timothy ſalutes all the Biſhops and DeaPaul ſaith, there were dogs amongſt them, evill workers, and thoſe of the conciſion, and he bids the Philippians to beware of thoſe, Chap. 3. verſe 2. and there were many other of their Teachers which were worldly men, that minded earthly things, whom hee proclames enemies of the Croſſe of Chriſt, who made their belly their God, as too many of the Independent Miniſters now adayes doe, chapter 4. verſe 18, 19. and gives them in command to ſhun their examPhilippi, and ſuch as taught the Goſpel out of good will and ſincerely; all which ſufficiently prove there were many congregations of Beleevers in this Church; and that it was yet but one Church, and governed by a claſſis and colledge of BiGalatia, where Paul complaines that there were many falſe teachers amongſt them, which hee wiſht were rooted out, and cut off or deſtroyed: ſo that it followeth, that in that church alſo, there were many congregations, and they were all governed by the joynt conſent & common counſel of a Presbyterie there; for there were Presbyters ordained in every church, and in every Citie. And now I come to the ſeven churches of Aſia, and that by name my brother Burton ſpeaks of, viz. the church of Epheſus, with which I will conclude, and this was but one church in the ſinguRevel. the 2. of the which Paul called the Elders to him, Acts the 20. verſe 17. In the which church there were ſuch infinites of Beleevers, as they could not all poſſibly meet in any one place or a few; yea, Paul himſelfe declareth as much in expreſſe words in the 20. chap. verſe 20. where hee ſaith that hee taught them publickly, and from houſe to houſe, which in the oriKnollys his learning ſignifies per ſingulas domos, and therefore by him acknowledged to be many congregations, as in the forgoing diſcourſe is ſufficEpheſus was a famous citie, and a place of great trafficke, where Paul preached two whole yeares, by whoſe hands God wrought no ſmall Miracles, ſo that all they that dwelt in Aſia heard the word of the Lord Ieſus, both Iews and Gentiles; and through other wonders that were wrought in that city, it is related that the word of God grew mightily and prevailed, as it is at large ch. 19. ſet down, ſo that great multitudes of the very Schollers, and ſuch as ſtudied curious Arts, were alſo converted, and burnt their Bookes, the price of which amounted to fifty thouſand peeces of ſilver, in ſo much that feare came upon all the Greekes and Iewes that dwelt in Epheſus, and the name of the Lord Ieſus was magnified. And can any man conceive or beleeve, that all the Jewes and Greekes in Epheſus a mighty citie, and a mart Towne, could all meet in any one place together to communicate in all acts of worſhip, yea? were it not a madneſſe to thinke ſo, if the very diverſitie of their languages and tongues of the people did not diſSimon Magus needed not have offered money to the Apoſtles for the
Cor. 12. ver. 10. 11.
And therefore when the common people had not the underſtanEpheſus muſt neceſſarily have divers places to meet in, if the multitudes of them otherwiſe had not been ſo great but that they might have aſſembled themſelves together, and onely that they might be edified. Beſides the great multiActs the 20. That for three whole years together Paul taught them night and day as an extraordinary Miniſter; they had alſo Timothy ſometime amongſt them and other extraordinary teachers and a whole colledge of Biſhops and Elders ver. 28. who all had the care of the flock committed to them with a charge that they ſhould feede that church which Chriſt had redeemed with his blood; They had a commiſſion likewiſe given them to oppoſe all falſe Teachers, which they faithfully performed, as the Lord beareth them witneſſe, Revel. the 2. ver. 2. ſaying, I know thy workes, and thy labour and thy patience, and how thou canſt not beare them which are evill, and thou haſt tryed them which ſay they are Apoſtles, and are not, and haſt found them lyars. By which we learne that the Government of that Church was wholly committed into the hands of the Presbyters, who had the charge for the examinacommuni conſilio Preſbyterorum; and ſo were all the other ſix churches of Aſia governed, in all and every one of the which there were many congregations and churches of beleevers as is manifeſt from the manner of Chriſts concluding his Epiſtles, ſent by the Miniſtry of Saint John to all thoſe Aſian churches Rev.
ver. 7. Let him that hath an eare hear what the ſpirit ſaith to the churches: From the which I thus argue.
He who maketh the particular or ſingular church he writeth to, to be a multitude or company of Churches not one onely (as the body is not one member onely) he doth make that one church to which hee writeth to in ſingular or particular, to be a Preſbyterian, ClaſErgo, One Church hath many Churches in ſubordicommuni conſilio Presbyterorum.
To the which argument the Independents anſwer by denying of the aſſumption, ſaying, that the words may be taken conſequentér, as well as antecedentér, with relation to what followes, as well as to what goes before; and they cite Junius his teſtimony for the proofe of this their denyall, nothing to the purpoſe. They produce alſo Maſter Bains his authority to as little end. Chriſt (ſaith he) doth not uſe the plural number, in respect of the one Church pre
This is the Anſwer, the Author of the New Lights from the Summer Iſlands in the name of all the Independents makes to this Argument, page 133. And if words may ſerve for anſwers, thoſe of the congregationall way will never want Anſwers and Replyes; but we look for reaſons and not for words in any men that ſhall deny our arguments: And therefore when he hath no reaſon for his gainſaying, the argument ſhall for ever ſtand in force, to prove many Congregations and many Churches in the Church of Epheſus and in the other ſix Churches. And truly he granteth the argument whiles he ſeemethat the words may be taken conſequenter as well as antecedenter: So that he acknowledgeth the wor
antecedenter as well as conſequenter, that is, with relation to what goes before, as well as to what follows: viz: both wayesAſian Churches, ſaid, Let him that hath an eare hear what the spirit ſaith to the Churches, that by Churches there, Chriſt hath as well reference not onely to all the ſeven churches in Aſia, but to all ſucceeding Churches to the worlds end, that they ſhould by their examples be forewarned leſt they likewiſe offend in the ſame manner? For all men know, That whatſoever was written, was written for our inſtruction upon whom the ends of the world are come: Though primarily, principally and antecedenter he hath reference to all the ſeverall Congregations, Aſſemblies, or Churches in each of thoſe Churches; as firſt to thoſe of Epheſus which is yet called but one Church in the ſingular number, as the others alſo, as con
And there is all reaſon to convince any man that the word Church in thoſe Epiſtles ſhould as well be conſidered collectively, as the word Angell: Now all orthodox writers and the very IndepenAngell is meant all the Miniſters and Presbyters in each of thoſe ſeverall Churches: And therefore if the word Angell in thoſe ſeverall Epiſtles may or be to be taken and interpreted collectively for many Miniſters; then the word Church alſo may or is to be taken collectively for many Churches: For thoſe of the congregationall way do acknowledg, that Paſtor and For the Apoſtles ordained Preſbyters
in every Church Acts 14. and in the church of Epheſus by name we finde many Presbyters and Biſhops, a whole colledge of them Acts the 20ver. 17, and 28. And therefore it is manifeſt there were many congregations and aſſemblies of Beleevers as in that church ſo in the other ſix: for in expreſſe words Paul ſayes that he preached unto them in the Church of Epheſus publikely, and
that is in every houſe which is by Maſter Knollys acknowEpheſus, becauſe they had many aſſemblies and many meeting places which the Scripture ſaith, they had both publikely and privately. It ſeemes that the Magiſtrates there were converted, and the Chriſtians in that city had obtained ſo much favour from them, that they allowPauls words who ſaid, That he had taught them publikely and from houſe to houſe.
Now where there were ſuch multitudes of people as could take up a famous Apoſtle night and day for three whole yeares together, who ceaſed not all that while to warne every one with teares Acts 20. 31. and that publikely and privately ver. 20. and where there were maRevel. 2. ver. 2. and all theſe likewiſe continually imployed, there of neceſſity there muſt be ſeverall churches and congregations: but in the church of Epheſus there were ſuch multitudes of people as imployed the APaul for three whole yeares night and day and many other exErgo, there were ſeverall churches and congregations in the church of Epheſus, and therefore the word church is to be taken collectively, as well antecedenter as conſeas well as the word Angell: for there is the ſame reaſon of both.
Now then if the word Angell in the Independents opinion Epheſus, ſo there were many Aſſemblies and churches in that church, by all which it undenyably followeth that one church may have many churches in ſubordination to it, as this of Epheſus and the other Aſian churches had, and conſequently was Collegially and Claſſically governed communi conſilio preſbyterorum: Now then when the the church of Epheſus and all the other churches my brother Burton enumerateth were all ſo governed, it followes that all theſe churches muſt be a paterne of government for the regulating and moderating of all other churches to the end of the world, which being all Presbyterially and Claſſically governed as hath been proved, all other churches at this day are to be Claſſically and Presbyterially moderated; ſo that now when it is manifeſt both by Scripture and reaſon and by the Independents owne conAntecedenter as conſequenter, it matters nothing what Maſter Baines thinks to the contrary, whoſe judgement in this buſineſſe is very erroBurtons owne words: who by his induction of ſo many churches and by that nigh relation he affirmes they all had each to other, and amongſt themſelves, concludes they were all deFor if there was as great or nigh a relation betweene church and church, as is between member and member in the body of a man (as he aſſerteth) ſo that the one cannot ſay to the other I have no neede of thee, then of neceſſity they muſt be all debut there is as great or nigh arelation between church and church as my brother Burton aſſerteth, as there is betweene member and member, ſo that the one cannot ſay to the other I have no neede of thee: Ergo they are all dependent. For the antecedent it is ſo cleere that all intelligible men will aſſent unto it. And for the aſſumption, my brother Burtons words confirme it, and therefore the concluſion doth neceſſarily inſue.
And if men would but conſider and that duly, the mIuda and Iſrael, and the Eccleſiaſticall goAnnals of times, all men may finde that which I now ſay to be true. For we ſee in the change of all governments, from Democratiall to Ariſtocraticall, and from both to Monarchy, that as far as their bounds and limits extended themſelves before their changc, the Monarchsor Kings that either invaded thoſe Governments or were brought in by election or the free choyce of the people, extended their ſole power to the extreameſt limits of thoſe ſeverall governwhich before were governed by the Common counſell of their States, Senats, Elders or Judges, as we ſee it hapned not onely in the kingdomes of Iuda and Iſrael after the government of the Iſraelites was changed into a Monarchie, but even in the Roman Empire and all other kingdomes; for when Caeſar had invaded the Soverainty and had made himſelfe Perpetuus dictator, as farre as the bounds and limits of the Roman Ariſtocracy extended its
ſelfe before the change, ſo farre did his ſole power expatiate and extend it ſelfe after the alteration; and the ſame power did all the ſucceeding Emperours exerciſe to the extremeſt bounds of that Empire till the diſſolution of it, as all Hiſtories de
Even ſo when the ſeverall Presbyteries through the Chriſtian world were through the cunning and policy of Antichriſt, that man of ſinne, changed into Epiſcopacies, as farre as the ſeveof which all Eccleſiaſticall ſtories are full; all the which doe ſufthat in thoſe ſeverall Cities which were after their change of government, the Seates of their Biſhops and Prelates, they had many Townes and Villages and many Churches and Congregations under them all the which before this alteration were all governed by their ſeverall Preſbyteryes reſpectively and were all uuder them, and were ordered and moderated communi conſilio Pesbyterorum which the Independents themſelves do acknowledge, and my brother Burton by name in his vindication.
Hence is was that the bleſſed Apoſtles went from City to City, to Preach the Goſpell there in their Synagogues, as the whole Scripture of the new teſtament relateth, and they did not only Preach the Word to them in their ſeverall Cities, but in each of them ordained and conſtituted Presbyteries, giving charge to Titus and Timothy to doe the ſame, leaving the government of all thoſe congregations and Churches in thoſe ſeverall Cities in the hands of thoſe ſeverall Presbyteries in their ſeverall juriſinjoyning alſo thoſe ſeverall Preſbyteries and Churches to obſerve the Decrees of the Synod and Councell of Jeruſalem, and commanding the people, all Chriſtians and believers in thoſe ſeverall Cities under them, to be ſubject and obedient to all their ſeverall Miniſters and Guides ſet over them, and to obſerve all that they ſhould from God teach them to obſerve and doe, as we may ſee out of the ſeverall places I ſet downe at large in the foregoing diſcourſe, as out of the 14. of the Act. 23. Acts 20. 27. 18. Tit. 1
verſe 5. 1 Tim. 5. verſe 17. Heb. 13. verſe 7, 17, 24. and the firſt of Pet. 5. 2. Iam. 5. 14. and Acts 15. 23. Acts 16. 4. Acts 21. 25. All which places of holy Scripture, and all the Arguments by which I prove all the Primitive and Apoſtolicall churches to be claſſically governed, my Brother Burton and I. S. paſſed by, not ſo much as taking notice of them, as they did not of thoſe multitudes baptized by Iohn the Baptiſt, and Chriſts Diſciples, of whom likewiſe they took no notice as not formed into a church or churches. But as our Saviour ſaid to the Seducers, Matth. 22. Yee erre not knowing the Scriptures; ſo I may truly ſay of all the ſeverall Sectaries of this time, they erre not knowing the ScripActs the 15. 23. The Apoſtles and Elders ſend greeting unto the brethren which are of the Gentiles in Antioch, that is, to the Church in Antioch, and in Syria, and in Cilicia. So that church is moſt often taGeneva at this day, and of Baſil, and the other reformed Cantons, as it was in the ſeven churches of Aſia. Now when the word church for the moſt part in holy Scripture is taken in this ſenſe, as the church at Ieruſalem, the church of Samaria, Antioch, Philippi, Corinth, &c. and where there were many congregations and churches combined together, and all collectively taken, in this the Independents and all Sectaries erre, that they alwayes take the word church for no more then can meete together in one of their pipkin congregations, to partake and communicate in their Ordinances; whereas the Scripture as I have
From all which I may conclude, that when all thoſe ſeverall Churches, as that at Ieruſalem, Samaria, Corinth, Philippi, Epheſus, which my brother Burton ſaith muſt be brought in to make up a compleate paterne of Church government, were all colleBurtons Conceſſion and his expreſſe words. For if when there were but three thouſand Beleevers in the Church at Ieruſalem, as it appeares, Acts the 2. they were then forced to ſever themſelves into divers companies, becauſe they wanted a convenient place ſo ſpacious as wherein to breake bread, as my brother Burton ſaith, how impoſſible a thing was it for them all after that time to meet together in any one place or a few, when the church at Ieruſalem multiplyed daily, and that by many thouſands, and at laſt grew ſo numerous as they amounted to many Myriads, or innuActs the 21. all which notBurton paſſeth by and taketh no notice of, wilfully deceiving the poore people, in concealing from them ſo apparent a truth: But ſhould I take notice of the error of his words and diſcover all his juglings, my diſcourſe would ſwell inviz. that when the Church at Ieruſalem was in its infancy they wanted a convenient place ſpacious enough to communicate in all ordiBurton acknowledgeth.
So that now I am moſt confident every judicious Reader will eaſily perceive, that my Brother Burton, and all thoſe of the congregationall way meerly trifle, and delude the poore and igno
But heare yet how hee cavilleth: the church of Ieruſalem ſaith hee, cannot bee a paterne to all churches, for then all Churches muſt have ſeven Deacons, and muſt bee all ſubject to ſome one Church; becauſe things in queſtion, were there debated and determined, and ſent to other Churches to be obſerved; and in regard alſo that that Church was infallibly guided by the Holy Ghoſt; in which reſpect, the reſolution of that Church was with authority; it pleaſed the Holy Ghoſt and us, which no particular Church ſince can ever ſay. In theſe reſpects (ſaith hee) it followes then that the Church of Ieruſalem remaines not in all things a patterne for other Churches; for a paterne muſt bee in all things imitable and perfect. Thus my Brother Burton makes a noyſe to little purpoſe, contradicting all thoſe of his owne party that I ever yet read or talked with, who all acknowledge that the Church of Ieruſalem was a paterne to all churches; and from the example of that church, (as they pretend) they forme and governe all their churActs: and yet my Brother Burton here maintaineth the contrary, as his words ſufficiently declare: for which his grollery, I beleeve all thoſe of his Fraternity will give him little thankes, and blame him for his ſo great haſte in anI haſted at laſt as faſt, as before I was ſlow, if poſſible to recover our brother: ſo that it ſeemes hee made more haſte then good ſpeed (acCanis feſtinans caecos parit catulos, and will have cauſe at leiſure to repent; for hee hath by this his jugIeruſalem.
But it will not be amiſſe to examine his trifling reaſons of this his gain-ſaying, and denyall that the Church of Ieruſalem cannot be a paterne to other churches: for then ſaith he, every Church muſt have ſeven Deacons, and all Churches muſt be ſubject to one Church, and to the Decrees of that Church, which they cannot be, there being none now infallibly guided. Thus my Brother Burton out of the acumen of his wit diſputes at randoun: after the very ſame manner did the Prelates in their generation diſpute againſt the godly people they termed Puritans, when they alleaged the example of Chriſt and the bleſſed Apoſtles in receiving of the Sa
To which the Prelates, and thoſe of that faction replyed, that if the Puritans would make Chriſt and his Apoſtles in receiving the Lords Supper a paterne for their imitation; then they muſt always celebrate it in an evening, and that after ſupper, and in an upper roome, and in a private houſe, and not in publick, and then they muſt never exceed twelve or thirteene communicants, and they muſt be all men and no women: and an hundred ſuch other toyes they brought to prove, that the example of our bleſſed Saviour and his holy Apoſtles was not to be a paterne of imitation for the reBurton now trifle to no purpoſe. For as the example of Chriſt and the bleſſed ApoIeruſalem, in reſpect of ſubſtance, and not in every circumſtance to be a paterne to all churches for their imitating to the end of the world; As for inſtance.
The church at Ieruſalem had liberty given them by the Apoſtles
Grecians and the Hebrewes, Acts 6. about their widowes, who they thought were neglected in the daily Adminiſtration) they made their appeales to the Apoſtles for redreſſe; ſo in this the church at Ieruſalem is a patern to all other churches upon any occaſions of ſuch or the like difference, to appeale unto their ſeverall Presbyteries: and as they willingly ſubmitted themIeruſalem their paIeruſalem there were many congregations and churches, and all theſe were combined together, and ſubordinate to one Presbyterie in this alſo the church of Ieruſalem is to be a paterne to all churches in ſucceeding ages, that they may doe the like in imitation of that church, which is for ever to be a paterne to them; and as upon occaſion then certaine men went downe from Iudaea to Antioch, Acts 15. 1. and troubled the peowords ſubverting their ſoules, ſaying that they muſt be circumciſed and keepe the Law verſ. 24. pretending they came from the Apoſtles and had a command from them of their ſo doing, ſo that upon this the churches ſent unto the Apoſtles and the Elders at Ieruſalem for the determination of this buſines in debate, & waited patiently for their reſolution, withWhat was the
good will and pleaſure of God in them, and accordingly determithat the Decrees of that Councell ſhould be obſerved in all Churches.
After the very ſame manner in this their ſo doing, the church of Ieruſalem is a paterne to all other churches upon the like ocIeruſalem, Kings and Princes, and Chriſtian Magiſtrates and thoſe that are in Authority, may call a councell or Synod of DiIeruſalem for a paterne and the Apoſtles and Elders of that church and the other churches for an example of imitaIeruſalem and that of Antioch which is left for our imitation that all churches upon the like occaſion ſhould follow it; So this way of ruling is grounded upon moſt excellent reaſon: as moſt agreeable both to the Law of God and nature and the practiſe of all Nations and Kingdomes of which we have many preſidents in the holy Scriptures beſides this counIeruſalem and ſome others. For as all Nations and KingCorinth, and that of Antioch, and Epheſus, and the other could not preJeruſalem Acts the 15. and having from each of them deWhat is the good will of God, and what is his pleaſure in his good Word and in the holy Scriptures which are the Fundamentall Lawes of his Kingdom may in any Chriſtian counIeruſalem did, give out their Decrees and thoſe binding ones to all thoſe ſeverall churches that are under their juriſIeruſalem and the other churches a preſident and a paterne. For (I ſay) in all theſe reſpects the church at Ieruſalem is a paterne to all other churches. And as in the church at Ieruſalem, Corinth, Philippi, Samaria, Epheſus, &c. the Apoſtles, Evangeliſts, and the Presbyters in every one of thoſe churches had the charge of each of thoſe churches committed to them in common, as is maIeruſalem and all the other churBurtons doctrine who ſaith they muſt all come in for the making up of a compleat platforme) I ſay as all the Presbyters and Miniſters fed thoſe ſeverall churPaul 1 Cor. 12. verſ. 28.) hath ſet ſome in the church; firſt Apoſtles, Secondarily Prophets, thirdly Teachers, after Miracles, then Gifts of healing, helps in government, diverſities of Tongues; are all Apoſtles? are all Prophets? are all Teachers? &c. and in the 4. of the Epheſians verſ. 11. When Chriſt aſcended on high, he gave gifts unto Men, &c. and he gave ſome Apoſtles and ſome Prophets: and ſome Evangeliſts: and ſome Paſtors and Teachers: for the perfecting of the Saints &c. all the which places are to be underſtood concerning the Catholicke viſible church. So that to appropriate theſe places of Scripture to any particular church, as thoſe of the Congregationall way do, is to abuſe and pervert the holy Scriptures for the upholding of their unwarrantable proceedings: for if theſe Scriptures are to be applyed unto every particular congregationall church, then there muſt not only be a Paſtor and a Teacher, but many Paſtors and many Teachers in each of them beſides other church officers; and then the Paſtors and Teachers would be more in number many times then the flocke; and if we looke upon all particular Churches founded by the Apoſtles which muſt be a paterne indeed to all churches, then we ſhall finde that in all of them, ſeverally, they had many Presbyters, as in the 14. of the Acts and in the 20. of the ſame, and in all the above cited Scriptures doth abundantly appeare. So that there is no ground in all the holy Scripture of the new mofor following the expreſſe Scripture, (to uſe my brother Burtons owne words) the firſt formed church we finde is in the Acts the ſecond, which conſiſted of many thouſands, and in that church there were no diſtinct officers and members united into one church body reſpectively: for all the Apoſtles and Miniſters of that church fed and ruled that church in common: and therefore after the very ſame example and paterne may all Chriſtian churches to the end of the world do the ſame and be well formed churches, & yet have neither a particular Paſtor nor
Ieruſalem, nor any of the Primitive and Apoſtolike Churches had that diſtinction of officers amongſt them, and all and every one of them nevertheleſſe were well formed churches, and therefore in this they be a paterne to all churches.
And as in the church of Ieruſalem and in all the other churches all thoſe that were converted and added to them were none of them forced to walke either Dayes, or Moneths, or years with them before their admiſſion, that they might either know the Saints and Members of that Church, or be known of them, nothe Church of Jeruſalem and the other Churches of the New Teſtament are to be a pattern to all other churches to the end of the World that they may follow the example of that Mother Church, and all the primitive Daughter-Churches in admitting of their Members without any of theſe things; for that was the firſt formed Church, and yet ſhee required no ſuch things of any that were added into her. But of this in its due place.
And as the Miniſters of the Church in Jeruſalem, the Apoſtles and Teaches only had the power of government, and admitting of Members, and did it without the conſent of the people, as wee may ſee in their firſt admiſſion of Members, who applyed themſelves unto the Apoſtles onely, ſaying men and brethren what ſhall wee doe? and not unto the people; and as in that Church, when the people and Beleevers oppoſed any that deſired to be admitted, as they did Saint Paul, Acts the 9. verſe 26, 27. of whom they were afraid, not beleeving hee was a diſciple, and hee then appealing to the Apoſtles, who upon hearing of the truth of the buſines, they admitted him comming in, and going out without their conin this alſo the Church of Jeruſalem is to be a paterne to all Miniſters and people in all ſucceeding Churches, that it is the Mifor of
this way of proceeding wee have the Church of Ieruſalem for a paterne.
And as the Church at Ieruſalem, and all the other Primitive Churches never made any rents and ſchiſmes from the publike aſſemblies for ſome faylings, but alwayes conſtantly frequented their publike meeting places, notwithſtanding the many corrupI taught publickely in the Temple, and in the Synagogue, and not in corners and by places, and he inioyned the people alſo to doe the ſame, Matth. 23, ſaying, the Scribes and the Phariſees ſit in Moſes his ſeat: all therefore whatſoever they bid you obſerve that obſerve and doe, but doe not yee after their workes, &c. So likewiſe other Churches to the end of the world ought to imiIeruſalem, and the other Primitive Churches in this, not only becauſe they have Chriſts both example and precept for it, but becauſe alſo ſeparation is blamed by the Apoſtle Paul in the Hebrewes, Heb. 10. and therefore forbidden, who ſaith, verſe 23, 24, 25. Let us hold faſt the profeſſion of our faith, without wavering (for hee is faithfull that promiſed) and let us conſider one an other, to provoke unto love and good workes, not forſaking the aſſembling of our ſelves together, as the manner of ſome is: but exhorting one an other, and ſo much the more, as you ſee the day approaching, It ſeemes the Jewes preſuming of their owne holiIohn ſpeaking of ſuch as made ſchiſmes in the Church, ſaith, that if they had beene of us they would not have gone out and departed from amongſt
us; but in that they ſeparated from amongſt them, it was maIeruſalem and the other Primitive Churches our paBurton ſaith ought to be conferred together for the making up of a perfect paterne for our imitation; they therefore not following their paterne, but making rents, have in their ſo doing much to anſwer for.
Laſtly, as the church at Ieruſalem, and all the other churches my brother Burton enumerates, are to be a paterne to all churches in ſucceeding ages, in their well doing and in what was prayſe worthy: ſo likewiſe, wherein either the whole churches, or any officers or members in them, were fayling in their duty, and for it either reproved, threatned, or puniſhed for their owne diſobeEly, I Sam. 3. in that hee did not correct and chaſtiſe his wicked ſons, and the ſeven churches of Aſia for their particular faylings, especially thoſe of Pergamos, Thyatira, and Laodicea, for ſuffering the doctrinc of Balaam, Jezebel, and of the Nicolaitans, though it was not with approbation of the ſame, but onely in that they connived at them, and did not exerciſe their power in caſting out thoſe offenders, and puniſhing thoſe lukeLaodiceans, who were indifferent what religion was ſet up or imbraced amongſt them; I ſay in all theſe reſpects, both theſe churches and people and all other churches for their faylleſt partaking with them in their ſinnes, wee partake with them alſo in their ſeverall plagues and puniſhments: for whatſoever was written was pend for our admonition upon whom the ends of the world are come, 1 Cor. 10.
verſe 11. and therefore if wee will tolerate all religions among us, and ſhall not be zealous for the honour of our God, and lawill remove his Candleſticke from us, and leave us in darkeneſſe and in the ſhadow of death, as hee hath done thoſe churches in Aſia, who are all now under the Mahumetan ſuperſtition. For wee muſt take notice, that as every command of God is both preceptive and prohibitive; ſo there is ſomething in the practiſe and manners of all the Saints and churches of God, as that in the Iſraelites, 1 Cor. 10. and in the above mentioned churches that have ſome things in them to be ſhunned and avoyded, as their ſpeſo they are ſet downe for our learning and imitation that wee ſhould doe the ſame; yea, this their exthat wee ſhould follow them in this their well doing; and where they did evill and fayled in their duty, in this, there is a prohibition to all chriſtians and to all churches in ſucceeding ages to the end of the world, to take heed left they doe the like, and ſo fall into the ſame condemnation, as Paul ſpeakes, 1. Tim. 3. verſe 6. where prohibiting the Evangeliſt to ordaine a novice for a Miniſter, (he ſaith) leſt being lifted up with pride hee fall into the condemnation of the Devill: for by his pride hee was caſt out of heaven, that ſaith the Apoſtle hee was condemned for; therefore lay thou no hands upon a novice, leſt hee be lifted up with pride and fall into the ſame condemnation.
So that in all the former reſpects, both the church at Ieruſalem, and all other churches, and the people of Iſrael are a paterne to us, upon whom the ends of the world are come, that wee ſhould al
And this I thought good to ſay, in way of anſwer, to my brother Burton concerning the Church at Jeruſalem, and the other Churches enumerated by him, all the which hee aſſerteth are to bee
and yet grolliſhly denieth that they can be a paterne in all things, which to ſpeake the truth, is a peece of non-ſenſe and a contradiction.
But before I conclude with him and ſhut up this diſcourſe, I ſhall deſire the Reader a little to ponder and weigh my brother Burtous expreſſions in the very entrance of this his anſwer, and reply to his own argument. For your indefinite enumeration (ſaith he) of thoſe multitudes baptized by John the Baptiſt, and Chriſts diſciples, wee take no notice of them, unleſſe formed into a Church or Churches: but following the expreſſe Scripture, the firſt formed church wee find is in Acts the ſecond.
Theſe words deſerve due conſideration. Amongſt thoſe that were baptized by Iohn the Baptiſt, Chriſt himſelfe was one, the Lord of life, who ſanctified that ordinance in his owne perſon, and that in a ſpeciall manner, as being done by his ſpeciall comand that for the fulfilling of all righteouſneſſe, both in himMatth. 3. and it was ratified by all the bleſſed Trinity, as by the immediate dethis is my beloved Sonne, in whom I am well pleaſed. So that Chriſt, God the Father, and God the Holy Ghoſt did ſanctifie and confirme this ordinance, not only to all thoſe that had beene baptiſed by Iohn, and Chriſts diſciples, who were alſo baptized by Iohn: but to all thoſe in all future ages that ſhould be baptized by Chriſts diſciples, and all his faithfull Miniinto all nations to preach and baptize them, Matth. 28. to all which hee promiſed his preſence to the end of the world. So that I am moſt aſſured, all good Chriſtians beIohn and Chriſts diſciples, were all likewiſe well baptized, and were all good Chriſtians: for both Iohn, and the Diſciples had their commiſſion from God and Chriſt himſelfe for their ſo doing; and therefore if any authority from Heaven, and a ſpeciall comIohn and Chriſts diſciples was authenticke; and all thoſe that were baptiBurton, and all the Independents, as formed into a church or churches, except they doe indeed beleeve, that Chriſt the King and head of his church, with his bleſſed Apoſtles and all his ſeMatth. 12. ver. 49, 50. Behold my mother and my brethren; for whoſoever ſhall doe the will of my father, which is in heaven, the ſame is my brother, & ſiſter and mother; except I ſay they beleeve all theſe cannot make up a formed Church or churches, which were impiety to thinke.
Now I referre it to the judgement of any well grounded chriſtians, whether or no they doe not beleeve that the great Paſtor and Shepheard of our ſoules Chriſt Ieſus, with his mother, breJohns Diſciples and thoſe that were baptized by his and Chriſts diſciples Miniſtry, cannot as well make up a formed church or churches, as any of our new formed congregations with a Paſtor and Teacher, and a few other of their conceited Members? I am fully perſwaded, that upon due deliberation, they will ſay, they can ſee no good reaſon, but that Chriſt the chiefe Paſtor of his ſheepe, and ſo many true beleevers and Saints with him, ſhould not all of them as well make up a formed church or churches, as ten or twelve in one of our new congregations; and therefore that they ought to have beene taken notice of by my brother Burton, and thoſe of his Fraternity as formed into a church or churches; which notwithſtanding they doe not, aſſerting in expreſſe termes, that they take no notice of them as formed into a church or churches; which if it be not the higheſt point of blaſphemy and temerity, I know not what either blaſphemy or raſhneſſe is in any.
The Ildependents have unchurcheBurton in the name of them all) take no notice of them unleſſe formed into a church or churches. So that wee may not wonder, at leaſt wee may not take it in ill part that they unchurch us, and deny our churches here in England, and all other reformed churches, to bee
formed churches after the New Teſtament forme; for they ſay the ſame of Chriſt and all that beleeved in him, and that were bapthat they were not formed into a church or churches. So that having ſo good company, we may the more quietly ſit downe, when wee are ſo like our Maſter and his Diſciples and Followers, of all the which they ſay they take no notice of them as formed into a Church or Churches.
Theſe words may not ſlightly be paſſed over: Wee (ſaith my brother Burton) take no notice of them, unleſſe formed into a Church or Churches, &c. What men ordinarily take no notice of, they ſlight or little regard, eſpecially if they ſpeake thoſe words from the judgement of deliberation, and not upon extemporary paſſion: or except they be in very great haſte, and then they may be ſomewhat excuſed, if they paſſe by their beſt friends and take no notice of them; otherwiſe if they ſpeake it out of ſerioſity, that they take no notice of men, it is as much as to ſay they ſlight them, regard them not, or deſpiſe them. But I have a better opinion of my brother Burton (though he thinketh very unworthily of me) then that hee ſhould ſlight his beſt friend Jeſus Chriſt, and take no notice of him, and his diſciples, and all the beleevers in Chriſts timeThat hee onely labours to ſet him up upon his Throne as King, and counts all his diſſenting brethren from his wayes, enemies of Ieſus Chriſt and his Kingdome. I ſay, in this regard I harbour a more favourable and a more charitable opinion of my brother Burton, then that upon mature deliberation and ſerious thoughts, he ſhould take no notice of Chriſt, and his Apoſtles and Followers, and of all the faithfull baptized by Iohn and Chriſts diſciples as not formed into a church or churches; and yet theſe are his words, we (ſaith he) take no notice of them as formed into a Church or Churches.
I therefore conceive more venerably of him, as that it was in his haſte, when he thus ſpake and printed; for ſo hee intimateth in his learned Epiſtle to the Reader; therefore (ſaith hee) I haſted at length, as faſt, as before I was ſlow if poſſible to recover our brother; a charitable Gentleman toward a brother, though not well adviſed! It ſeemes here was ſome tumour began to grow and made him giddy and run like a chicken without a ſcalpe, which needs timely lancing, to prevent ſome inflammation to a head, whiles the humor
flows in ſo faſt to uſe ſome of his own Rhetorick. This humour of his made my good brother idle-brained, and occaſioned him to make more haſte then good ſpeed; certainly it either perverted his judgment, or put him into a lunacy, or into one of his odd dreams; for otherwiſe he would have taken notice, if not of thoſe multiIohn and Chriſts Diſciples, atleaſt of Chriſt himſelfe his good Friend, his Lord and Maſter, the King of Saints and King of Kings, the mighty Potentate, the ſole and only head and Lawgiver and Governour of his Church: I ſay if he had not been in very great haſte indeed and giddy withall in his brain, or in ſome diſtraction, He would have taken notice of Chriſt and have thought him and his bleſſed Apoſtles and ſeventy Diſciples and thoſe likewiſe that were baptized by John with Chriſts Mother, Brethren and Siſters, worthy to be eſteemed a formed Church or Churches; yet he and his brethren paſſe by them all; ſaying, we take no notice of them as formed into a Church or churches; ſo that it is no wonder they at this day take no notice of our Churches and that they abſoto be formed into a church or churches after the New Teſtament forme, when they do the ſame to all the belee
Surely that Subject that ſhould paſſe by his King and Soveraign, and all his retinue and Courtiers, and take no notice of him and them, and ſhould yeild him no reverence, would be thought craſed in his brain; eſpecially if he ſhould in a ſlighting manner ſay, He tooke no notice of them. And all men that ſhould hear ſuch an exSir, you woud take no notice of me and my ſervants, go now to thoſe for help that you think worthy to be taken notice of: As the Lord ſaid unto the Iſraelites, who when they were oppreſſed by their cruell enemies and came then flying unto him for his aſſiſtance, Go, ſaith he, to your gods, that in your proſperity yee ſerved, and ſeek help from them. And truly if the buſineſſe be ſeriouſly conſidered, this my brother Burtons and his aſſociates dealing with Chriſt and his Diſciples and Followers, is not altoIſraelites with the Lord, at leaſt in words: For in plain termes they ſay, we take no notice of them as
formed into a church or churches, ſo that Chriſt and his Diſciples are very little beholding to thoſe of the congregationall way.
Certainly, the man was in very great haſte when he uttered theſe words, or exceedingly diſtemperd in his brain; for otherwiſe Chriſt had been worthy to have been taken notice of, if his followers had not. Our Saviour ſpeaks of ſome, that at the laſt day ſhall ſay unLord, Lord, have we not preached in thy Name, and in thy Name have we not done wondrous works? Mat. 7. ver. 22, 23. To whom Chriſt ſaith, he will reply, Depart from me, I know you not. And doubtleſſe if my brother Burton and his complices deeply reJohn the Baptiſt and Chriſts Diſciples and of Chriſt himſelfe and his Followers, nor of their brethren at this day through all the Reformed churches, as formed into a Church or Churches; it is to be feared that whatſoever both he and thoſe of his party ſhall pretend, As that they have preached in his name, and done wondrous works, in gathering of new churches, and preaching up the congregationall way and publiſhing of new truths, and ſetting up of new lights and placing Chriſt upon his Throne; I ſay whatſoExcept they all repent of this their wickedneſſe and uncharitable dealing towards all their Chriſtian Brethren, it is to be feared, that Chriſt will ſay to them as he profeſſeth he will ſay to the others, I know ye not, depart from me ye that worke iniquity, and they all likewiſe periſh.
For what can any man that hath not reſigned his underſtanding think leſſe of this ſo weighty a buſineſſe? but that Chriſt may ſay unto them at that day, You have taught it in your congregations and printed in your bookes ſet forth by authority by all your conſents, and that upon deliberation, that you take no notice of all thoſe mulJohn and my Diſciples, to be formed into a Church or Churches. Theſe (will he ſay) are your owne words and that in capitall letters; nay you deny them to be Chriſtifor ſo J. S. ſpeaketh page 8, and 9. in the name of all the brethren, giving many reaſons there to the contrary, aſſerting that by the baptiſme of John they were not made Chriſtians, much leſſe caſt into a church mould, according to the New Teſtament forme, and
Theſe are his expreſſions; For which he hath been much applauded by all of that fraternity, who uſually ſay of him when he rideth through the ſtreets, there goeth he that beat up Doctor Baſtwicks quarters; approving of this good worke of his in unchriſtiaJohn the greateſt Prophet that ever was borne of woBurton they never speak but in high praiſes, bleſſing God that he hath anſwered Baſtwicks Book, which he writ in defence and maintenace of my honour, and for the reputation of all that beleeved in me, and were baptized in my name; So that all thoſe books that were ſet forth by thoſe of the congregationall way to my diſhonour and the diſrepute of my followers are approved of by you all, and in them you ſay you take no notice of thoſe multitudes that were baptized by John as for
Now amongſt thoſe that were baptized by John, I was one, and my Diſciples and my Mother and my Brethren, &c. So that you ſlight us all, and take no notice of us, as formed into a Church or churches; that is in plain words, you are aſhamed of us and deny us; Now thoſe that are aſhamed of me and deny me before men, and take no notice of me and my Diſciples, and of my Brethren and Siſters and Mother, and of thoſe that beleeved in me and followed me whiles I was upon the earth, to be formed into a church or churches, I will be aſhamed of them and deny them, and take no notice of them before my Father in Heaven to be formed into a church or churches: For he that deYea, whoſoever ſhall deſpiſe one of theſe little ones that beleeve in me, it were better that a milſtone were hanged about his neck and that he were caſt into the midſt of the ſea. This was one of my ſtatute laws, will Chriſt the King of his Church ſay. Now you of the congregationall way take no notice of me, nor of them that beleeved in me and were baptized in my name by John and my Diſciples, as formed into a church or churches; for theſe are your own expreſſions; I therefore will take no notice of you of the oongregationall by-path, as formed into a church or churches; not onely for theſe your hard ſpeeches againſt me and thoſe that beleethis I preſume any rationall man will be ready to gather will be the doome of thoſe that take no notice of Chriſt and his Followers.
Of theſe their words and of this their dealing therefore, except my brother Burton and his aſſociates, ſeriouſly, unfainedly and ſpeedily repent, they muſt give a dreadfull accompt at the laſt day. For if we muſt give an accompt of every idle word, what an accompt then muſt be given of ſuch expreſſions as theſe are, which deſpiſe Chriſt himſelfe and his bleſſed Apoſtles and all his Followers and all that beleeved in him when he was upon the earth, and take no notice of them as formed into a church or churches? And what a dreadfull reckoning muſt he and his abetters give for all thoſe erroneous, impious and uncharitable opinions they have of late hatched and brought into the world? the very naming of the which would be unpleaſant to a true ſanctified ſoule, as this amongſt the other, that they take no notice of Chriſt and his DiſJohn to be formed into a church or churches? Yea what a fearfull accompt muſt they at that day give for all their bitter and reviling ſpeeches and malitious practiſes againſt all their Chriſtian brethren through the Reformed churches who they have all unchurched?
Yea my brother Burton and his complices muſt alſo give a great accompt of this, that whereas they ſhould have taught the people the way of God truly and plainly and have delivered unto them the whole counſell of God, they not onely profeſſe they will keep a reſerve Donec ad triarios redierit res, contrary to the command of God who hath injoyned all his ſervants to be ready to give an accompt of their hope to whoſoever ſhall demand it 1 Pet. 3. and preach it publickly and upon the houſe topp whatſoever he taught his Diſciples in ſecret and privately, but blame all churches but their own of the congregationall way, as not rightly formed actheir taking no notice of thoſe multitudes baptized by John and Chriſts Diſciples to be formed into a church or churches, they except they ſpeedily repent, muſt give a dreadfull accompt at the great day, and my brother Burton eſpecially; for he is one of the principall Leaders and Captains in this Militia and new Modell of Ill-dependency.
If ſome yong Sprigge that had been turn'd about with every ſtream of opinion, and carryed about this way and that way with every wind of doctrine, had ſpake ſuch words only, and had bin the author of ſuch novell opinions and of ſuch double dealing and jugTree, in which the ſap of youth ſhould now be well dryed up, and which ſhould be ſtiffe and unmoveable and for ever to be ſettled; for ſuch a one I ſay as my brother Burton was expected to be, to be unſtable, thus toſſing and tumbling aBurton, and that the Lord would give him and his aſſociates repentance for all their unthankfulneſſe to God and for all their evill dealings and uncharitableneſſe to
And this I thought fit to ſpeak concerning my brother Burtons reply, to whatſoever he had to ſay in way of anſwer concerning my firſt four propoſitions and the whole firſt part of my booke. What he hath to reply to my arguments about the ſecond queſtion,
Independents definition of their Church, which occaſiit might make them more ſpe
A viſible Church is (ſay they) a myſticall body, whereof Chriſt is the head, the Members Saints, called out of the world, and united together into one Congregation by an holy Covenant, to wor
Before I diſcover all the errors of this definition, and come to ſhew that according to this their deſcription of a Church, there has never as yet beene a true formed church, and that none of the congregationall churches themſelves (if this their definition bee good) be true formed churches; and which is more, that they muſt of neceſſity, be all dependent, I ſhall ſet downe the chiefe things ob
Firſt, they define a viſible church, to bee a myſticall body, of which Chriſt is the head, the Members Saints, &c.
Secondly, they aſſert, that this church is but one congregation, or as many as can conveniently meet together in any one place to partake in all Gods holy Ordinances.
Thirdly, they affirme, that the forme of this church, is a holy explicite covenant, which falſely they make one of Gods Ordinanthey are united together into one congregation by an holy covenant. Now it cannot be holy, except it be one of Gods Ordinances, and have his command and authority for it, which is that that ingraves holineſſe upon it: otherwiſe it is either diabobee they never ſo erroneous in their doctrine, and never ſo corrupt in their manners, and never ſo perverſe, malicious and unplacable in their minds and wils, and let their unjuſtice done againſt any poore oppreſſed Member, by them, be never ſo great or exorbitant, there is no appeale from it, or helpe or redreſſe to be expected by any appeale to any other court, church, or Eccleſiaſticall Tribunall; which is a yoake of one of the moſt horrid tyrannies and ſlaveries that ever the world yet ſaw, and which neither wee nor our Fore-fathers could ever beare, a greater then the which never any men voluntarily put themſelves under, before theſe our unhappy times. All the which I ſhall, God aſſiſting mee, in the examination of the ſeve
And firſt, whereas they define a viſible church, to be a myſticall body. If any Presbyterian ſhould have ſo ſpake, the Indepenit had beene a bull. For viſible and myſtithat this or that man is a Saint, but in the judgement of charity, which is often miſtaken, as the Independents themſelves acknowIudas; Chriſt onely knew hee was a Devill; it was hidden and a myſterie to the Apoſtles, and the ſame to this day lies hid from all men, who are Saints indeed; that belongs onely to God, it is his Prerogative, who is the ſearcher of all hearts: and therefore their definition is abſurd, groundleſſe, and vaine in this branch of it, when they ſay a viſible church is a myſticall body conſiſting of none but Saints. And then it would follow, that none of the Apoſtolicall churches were true formed churches, according to this their modell; for wee reade not onely of many ſcandalous walkers amongſt them, but of ſome hereticks, and yet they ceaſed not to be true churches, what ever the Independents thinke now of ſuch congregations as are mixt, though in none or in very few of them, they can diſcover any ſuch offenders as were in the church in Corinth, Galatia, Philippi, and in ſome of the ſeven churches of Aſia; and therefore if their definition bee good, none of the Primitive churches were true churches; yea, I hope to make it evident in the ſequell, that none of the churches of the congregationall way are then true churches, as not conſiſting of all Saints.
But now I come to the ſecond branch or part, viz. that the Church they deſire, muſt be but one congregation injoying all Gods Ordinances in it: which if it be true and good in this branch alſo, then the Church at Ieruſalem was not a well formed church; for there were many congregations; and then alſo never a Church in the world to this day was a true church; much leſſe can any of our new congregations challenge that title and be true churches, it being impoſſible, though they conſiſt but of one congregation apeece, for them ſeverally to injoy all Gods Ordinances in any one of them: for amongſt Gods Ordinances the Independents both in New-England, and here amongſt us, hold, that Synods and Councels are one of Gods Ordinances, and yet they are not churches properly ſo called in their dialect, though as they are repreſentative bodies of many churches, they may have that name given them, and are churches in my notion and according to my undernot properly according to their language: for their congregations conſiſt of particular Paſtors and Teachers, and of two or three Elders apeice and Deacons, and of a few men and women, and have many other pretty things required for the
after the New-Teſtament forme; whereas in Councels and Synods, they have neither particular Paſtors, nor Teachers over them, nor any ſuch Elders and Deacons as they require, nor no women; ſo that no particu
For a Synod and Councell conſiſts of Presbyters onely, and that of many, not onely out of any one particular church though never ſo large and great, but out of many, ſent and delegated from each of them reſpectively and ſeverally; yea, many times not only out of many ſeverall Presbyteries adjacent, but out of oJeruſalem, and all the anDort, and this our Synod now preſent; and their imployments likewiſe are of an other nature, then that of ordinary Paſtors in their ſeverall congregations, as all men know: and therefore not a church properly ſo called, acthere was never any congregation or particular church that yet injoyed all Gods Ordinances, and therefore if their definition be good, they were no true churches, for they had no Synod or Councell in them: neither can any of our new congregations at this day have a Synod in them, and therefore they injoy not all Gods Orand therefore remaine not true formed churches, as not injoying that Ordinance.
Beſides, there are other Ordinances that the congregationall churches cannot injoy: for there is an impoſſibility of it, not onHebrewes accounts and reckons amongſt the Principles of ReligiHeb. 6. ver. 1, 2, which place of Scripture, one of the Fathers of the congregationall way, MaHenry Iacob by name, who firſt baptized their new gathered churches, with that compellation of Independent churches, for his owne advantage exceedingly urged to overthrow the lawfulEngland, becauſe as hee ſuppoſed, the church of England erred in the Foundation, not having the due and right impoſition of the hands of the Presbytethey muſt crave the helpe of other churches, and therefore in all theſe respects are Dependent; for not any one Elder alone, and by himſelfe can ordaine an other, there muſt be more together for that imployment; for it muſt bee done by the impoſition of the hands of the Presbyterie if it be juſtly done and according to Gods appointment; that is, of many Presbyters as the word imports.
And if wee take a ſurvey and view of all the Primitive and AIeruſalem, of Philippi, Epheſus, and the other Aſian Churches, wee ſhall find in them all, an eſtathat no particular Congregation can injoy all Gods Ordinances within it ſelfe, without Dependency upon others, there being an impoſſibility of it ſelf.
The ſame may be ſaid of the other Ordinance of Excommunithat excommunication muſt be inflicted by the votes of the whole Congregation, underſtand it then onely to be a compleate and formed Church, and to be an entire and a whole congregation, when it conſiſts of their Elders & their other Officers, as well as of the people, and affirme, that the people without the Elders cannot excommunicate any, nor the Elders without the people; and they of the Independent party on the other ſide (for they doe not all agree amongſt themſelves in their Church government) which hath retarded the bringing in of their new nodle, leaſt that by it they ſhould looſe many of their Diſciples and Followers which they well know would ſoone breake of, if they ſhould not humour them in their new mould; and therefore they cunthat without the Presbyters conſent none can be excommunicated be they never ſo ſcandalous, ſo that ſo long as any congregation is without their Presbyters and Officers they cannot injoy this Ordinance alſo, neither can they ordaine them within themſelves without help from other Churches, as I ſaid before, and therefore they want this Ordinance till their new ſupply, and that they muſt crave from other churches when their officers are dead, and therefore of neceſſity they muſt ſtill be Dependent; but now let it bee granted, that when their church or congregaThat the Miniſters will go with the ſtrongeſt party and will gratifie that, and that for their own emolument and private intereſt; neither is this all, but the Presbyters and Miniſters themſelvs in their Churches many times are ſubject to the ſame paſſions and affections as I ſaid before, that other men are, and for ſome ſecret and private grudg a
But let it be ſuppoſed and granted that a ſlender Congregation of people or thoſe two or three Elders in every one of their Conyet the weightineſſe and ſolemnity of the cenſure requires to be performed by a whole Councell and Colledge of Preſbyters and Elders of a combined Preſbytery which is Gods Ordinance, as I have abundantly evinced: ſo that it being paſſed not by the votes of a few people or by the voice of two or three Elders only; and they lyable to ſo many temptations alſo; but by the con
But will ſome ſay, How if this whole Colledge of Elders ſhould erre in their conſure and do iniuſtice, for ſome of the above mentioned reaſons, what remedy or reliefe then has the iniured perſon offended by their cenſure? For anſwer, he hath the benefit of his appeale to a higher Presbytery or Claſſis; & if wronged there, he hath the benefit yet of appeal to a higher Presbytery and Claſſis; and if he have no releife there, yet he hath the benefit of an appeal to a Synod, which is Gods Ordinance alſo; ſo that he hath ſtill hope of reliefe and he ſtill in Gods way; and ſo long as there is hope and he takes a right courſe, he needs not diſpair, and if at one time he finde not redreſſe in one Presbytery nor in one Synod and Councell, he may in anooppreſſed, and a revenger of the wrongs and injuries done unto his Elect, who hath ſaid, Luke 18. ver. 7, 8. Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you he will avenge them ſpeedily. So that there is mercy with him that he may be feared, and therefore I ſay, There is ever hope in the uſe of lawfull meanes, and in all their juſt appeals. But grant there be no juſtice on earth to be found in any Courts, and that there were ſuch an univerſall corruption amongſt all judges both Eccleſiaſticall and Temporall, which were great uncharity to ſuppoſe, much leſſe to ſay, Yet, I ſay, the people of God when they are unjuſtly oppreſſed ſhall ever be able to ſolace themſelves in this, That there is forum poli, as well as there is forum ſoli, that there is a Court in heaven as well as there are Courts on earth; there is a great tribuwhich all thoſe that ſubmit themſelves to the Presbyterian Government are like to enjoy; whereas thoſe of the congregationall way and that ſtand for the II-dependent Government deprive themſelves of, and not onely bring themſelves under an unſupportable ſlavery, but would ſubjugate the whole world to the ſame bondage and tyrannicall uſurpation, Which the Lord preſerve his people from, and put it into the hearts of the great Councell of the Kingall the which the whimſicall opinion of Independency will hinder, which indeed tendeth to no other end but to bring in an Anarchy and a confuſion of all things, and the ſetting up of Athiſme or a Pantheon of all Religions, to the great diſhonour of God and the diſturbance of our Church and State, and the alienating of the nigheſt allyes one from another, and to the diſtraction of all men, as our ſmall and little experience of that way hath by wofull tryall and dayly experience taught us.
And this ſhall ſuffice to have ſpoke of the ſecond branch of their definition in diſcovering the abſurdities of it, and the impoſſibi
I now come to the third part of their definition, viz. Their particular explicite holy Covenant, which they not onely call the form of a Church, but make it an holy Ordinance, which it cannot be for the reaſons above ſpecified, as having no warrant from God our father, nor no example in any of the primitive Churches, who had no other but the generall Covenant, which all the Presbytewhoſe voyce onely they are bound to hear, and who alone they are to ſet up as King upon his Throne, who is their Lawgiver and mighty Councellor, and the ſole governour of his Church and Kingdome. And ſhould it be accorded and granted to the Independents, That this their particular expli
But beſides this their unwarrantable Covenant which they make the forme of a Church, they require of all ſuch as will enter into Church fellowſhip with them, many other pretty things, which they hold not onely requiſite, but Gods Ordinance alſo; as,
Firſt, That they ſhould walk ſome weeks, moneths, and perhaps years, with them for a proof of their converſation, and for the tryall of their behaviour and manners, and except they can pleaſe the whole church, there can be no admittance at laſt.
Secondly, after their good liking of their carriage, they injoyn them to make a publike confeſſion of their faith; and if that diſlikes them, they cannot be admitted.
Thirdly, after this, they require of them to bring in the eviden
Laſtly, they that are to be admitted, muſt have the conſent and approbation of the whole congregation both of men and women, or elſe by their Charter they cannot be admitted into Church-comthat three things were contained in this their holy explicite Covenant.
Firſt, That they promiſe and by this Covenant binde themſelves to each other in all Church fellowſhip, as to be helpefull one to another in all things, and eſpecially to their Pastors, and to ſtand one by anoThis as I have been informed by the Independents, is the firſt thing they require of thoſe that are to be admitted as members, and which they promiſe and Covenant to performe.
The ſecond thing contained in the Covenant, is, That if they be ſingle perſons either batchelors or maidens, widdows, or widdowers, they may not marry without the conſent of the Church.
The third thing contained in this their holy Covenant, is, That they may not remove their habitations and dwellings, though never ſo advantagious unto them for their traffick and tradings, into any remote place from them, without the conſent of the Congregation, and
arcana regni as ſecrets of their Kingdome, all the which if they be ſeriouſly looked into, contain in them ſo many myſteries of Iniquity; yet all of them exceeding
But were there no other ſlavery and bondage, in their whole reEngland & in their new Congregations here they Lord it over the poor people, in as high a manner (as can be proved) as ever the lordly Prelates did, in reſpect of their ſupercilious behaviour; and yet the people ſwallow all theſe things as Gods Ordinances, and bind themſelves by their unholy Covenant to obſerve them, which in any underſtanding mans judgement, that knows what his ChriGal. 5. ver. 1. is the moſt intolerable yoak of bondage which the world yet ever ſaw.
And thus having briefly diſcovered ſome of the errors of their definition and ſhewed the abſurdities of it, and the inconveniences of ſuch a Church as they would have, and evinced alſo, that accor
Thoſe Aſſemblies (ſay they) or Churches, in which the MemJob would not ſet with the doggs of his flocke, being tagg ragg, with whom godly ſoules can no more converſe then with hea
But, the Parochiall Congregations through the whole Kingdome
are ſuch. Ergo, they are not true formed Churches after the New Teſtament forme, and ought not to be communicated with, unleſſe &c. This is the Il-dependents doctrine they teach their Diſciples concerning our Churches, as appeareth in all their Pamphlets, as in that of I. S. and my brother Burtons eſpecially, and this is one of the capital arguments which they uſe, to maintain their ſeparation from us; and upon which they ground the gathering of their new Congregations, the futility and vanity of the which every one that ſhall but vouchſafe to read this book ſhall finde in many places diſcovered. I will therefore in this place, make uſe of the ſame againſt them
Thoſe Churches and Congregations, the Members of the which are not viſible Saints, called out of the world and united together inErgo, they are not true formed Churches after the New Teſtament forme; and therefore by their own doctrine, not to be communicated with in holy things, but to be ſeparate from, and that for the ſame reaſons the Il-depen
The Major of this Syllogiſme is their own, and therefore they cannot gainſay it; the Minor therefore being proved, the conclu
Thoſe Churches and Congregations whoſe Members are raylors
But the churches of the congregationall way conſiſt of ſuch Members: Ergo, they are not viſible Saints, and therefore no true formed churches nor to be communicated with in holy things.
For the Major of this Syllogiſm, it is grounded upon Godsown word, and has its warrant for it as the inſuing places ſufficiently prove, Rom. 16. ver. 17, and 18. Now I beſeech you brethren (ſaith the Apoſtle) marke them which cauſe diviſions and offences1 Cor. chap. the 5. ver. 11. But now I have writ unto you (ſaith Saint Paul) not to keep company, if any man that is called a bro1 Tim. chap. the 6. ver. the 3. and 5. If any man teach otherwiſe, and con2 Tim. chap. 3. ver. 1, 2, 3, 4, 5. In the laſt dayes (ſaith the Apoſtle) ſhall perilous times come: For men ſhall be lovers of their own ſelves, covetous, boaſters, proud, blasphemers, diſobedient to parents, without naturall affection, covenant or truceTit. 3. ver. 10. A man that is an he2. John ver. 10. If there come any unto you (ſaith Saint John) and bring not the doctrine of Chriſt, receive him not into your houſe, neither bid him God speed: for he that biddeth him God ſpeed, is parGal, 1. ver. 8, 9. If we or an Angell
Out of all the which places and many more that might be produced, we are taught to ſhun and decline the ſociety and fellowſhip of all ſuch Chriſtians as are corrupt in their doctrine or manners, and ſuch as either preach or practiſe otherwiſe then they have precept or example for in the holy word of God; eſpecially we are to have no communion with them, when they not only preach another way to Heaven then that which Chriſt and the holy Prophets and bleſſed Apoſtles have chalked out unto us and delivered unto the Church, but have joyned themſelves in a wicked and unwarrantable Covenant to perſiſt and continue in this practice; for they are no Saints: But ſuch are thoſe of the Congregationall way, whoſe Teachers and Members are combined together to perſevere in their wicked practices and courſes; and therefore by expreſſe command from Heaven we are to have no communion with ſuch unleſſe we will be found fighters againſt God, and partake in their puniſhments: And theſe places of holy Scripture with theſe reaſons ſhall ſuffice for the proofe of the Major propoſition.
For the Minor, that the churches and aſſemblies of thoſe of the congregationall way conſiſt of Raylers, Revilers, Slanderers, and covenant-breakers, &c. it is evident and well knowne to all ſuch as are acquainted with the practiſe of the Independents, and are verſt in their doctrine, and have read their Pamphlets, which conſiſt chiefly of errors, untruths, and right-downe raylings, as amongſt others, thoſe of my brother Burton, and Iohn Lilburne, not to mention the Pamphlets of all the other Independents, the very names of which would make a booke, in all the which there is little other but rayling and dangerous novelties. Some of my brother Burtons, and Iohn Lilburnes expreſſions, with an other or two more which write in the name of all the Independents, I will produce, that by the mouth of two or three of their witBurton in his Vindication hath theſe inſuing words againſt all the Preſthey deny, diſclaime, and preach againſt Chriſts kingly Government over mens conſciences and churches, ſo that ſuch a converſion (as is wrought by them) comes not home to whole Chriſt; and ſuch with their converters, doe deny Chriſts kingly Government, or at leaſt, and beſt, they are converted but in part, and that maine thing is wanting, to wit, Chriſts kingly Office. And in his Vindiciae veritatis hee accuſeth mee, pag. 21. for taking Chriſts name in vaine, becauſe in my Booke I aſſerEngland ſet up Chriſt up
And here ſaith he, I challenge our brother for taking Chriſts name in vaine, when inſteed of finding Chriſt ſet upon his Throne in their congregations, we find there no more but an Image, ſuch as Michal had made up inſteed of King David; or as thoſe that in mockery made of Chriſt a Pageant King, ſtripping him, and putting on him a ſcarlet Robe, and on his head a Crowne of Thornes, and in his hand a reed, ſaluting him with Haile King of the Iewes, with which title over his head they crucified him; therefore (ſaith he) thoſe paſſages quoted out of my Booke will ſtand good againſt their oppoſers. Theſe are his words againſt all the Miniſters of the Church of England. Now of all the people that are not of the congregationall way, and of their new Aſſemblies, my broBurton in his Vindication hath theſe words, Wee exhort them (ſaith he) to ſet up Chriſt King in their hearts: Wee exhort them to become and profeſſe to be thoſe Saints of whom Chriſt is King, for hee is King of Saints, Revel. 15. 3. but they will not beleeve us (ſaith hee) they will not depend upon Chriſt as the only Law-giver and King over their conſciences. Now what would you have us to doe in this caſe? (ſaith hee) baptize the Infants of ſuch parents, as will not in this reſpect profeſſe or confeſſe Chriſt to be their King? why doe you not know (ſaith hee) that no Infants have any title to Baptiſme that are not within the Covenant viſibly? and how are they within the Covenant viſibly, but by vertue of their parents faith outwardly profeſſed? and what outward profeſſion of faith is there in their parents that refuſe Chriſt for their onely King? that are aſhamed or afraid to profeſſe to be in covenant with Chriſt as their King? if therefore the parents profeſſe not, yea, refuſe thus to be in viſible covenant, can the children
be ſaid to be in viſible covenant, and ſo to have a right in Baptiſme, the externall Seale of the Covenant? here is an obex, a barre put. Theſe are my brother Burtons owne words, which I have ſet downe at large, omitting many other ſuch expreſſions; the ſumme of them briefly is this; that all the Miniſters of the Church of England, that are not in their combination, doe deny, diſclaime and preach againſt Chriſts Kingly Government over mens conſciences and churches, and are no better then the perſeEngland: Yea, the Independents themſelves, and my brother Burton, if they will no belye the truth, muſt acknowledge next under God their converſion to the Miniſters of the church of England: for none but converts and beleevers are to be admitted into their new congregations; and I never yet heard that the Independent Miniſters converted any, and therefore when my brother Burton accuſeth all the Miniſters and beleeving people of the church of England, to be enemies of the Lord Jeſus, when they all indeavour to ſet him up upon his Throne as King, it is a moſt horrid wickedneſſe in him, and thoſe of his party to beare falſe witneſſe againſt their Neighbours, and ſo to calumniate and revile the true ſervants of the Lord by which they come to take the Devils office upon themſelves, and become all of them falſe AccuBurton as can be proved, both to ſpeake and print untruths, and notorious falſehoods; but paſſing many of
Truth ſhut out of doores, and in this his Booke called Vindiciae veritatis, which may bee more properly ſtiled Vindiciae mendacii in the 24. page, ſpeaking there moſt maliciouſly againſt learned Maſter Edwards, and my ſelfe, hee ſaith, that hee by his pen and preaching, and that I by my pen, labour to take an order that the Independents ſhall have no Pulpits to preach in at all, Witneſſe (ſaith he) that late miſ-rule at your towne of Colcheſter upon your bookes, and T. E. his preaching; by which words of his, hee would make the deluded peoColcheſter againſt ſome Independent Miniſters there, to hinder them from preaching in their Pulpits; which is a moſt notorious falſhood, the contrary of which is true; for the Independents made a miſ-rule in the very Church againſt Maſter Edwards, and openly reviled him in the congregation, uſing many rayling ſpeeBurton doth here accuſe the good peoColcheſter, and thoſe of Alderman-bury, as if they alſo had ſhut truth out of doors; when notwithſtanding it can by a cloud of witneſſes from Colcheſter bee proved that the Independents made the miſ-rule, and that my brother Burton ſhut himſelfe out of doores at Aldermanbury, and yet hee untruly accuſeth them of that crime of perſecution; and this is the generall practiſe of all the Independents, falſely to accuſe and calumniate their brethren; and my brother Burton and Iohn Lilburne are Maſters in this art, and therfore ſurely they can be no Saints, without Devils be Saints: for ſo the holy Scripture calleth ſuch: I have cited ſome of my brother Burtons expreſſions; I ſhall now ſet downe ſome of Iohn
Lilburnes language, concerning both the Miniſters and beleevers of the church of England. In his Letter to my brother Prynne, to omit many of his rayling and violent calumnies there againſt the Miniſters, hee ſaith that they are the ſworne enemies of Ieſus Chriſt; yea, the profeſt enemies of their anoynted Chriſt, and in his one of his Pamphlets which he made in priſon, & which he lately againe ſet forth upon more mature deliberation, hee hath many moſt unchriſtian, bitter, and unſavery expreſſions, and ſo apparently untrue, that every child can ſay hee is a notorious caEngland, and of the faithfull, hee thus uttereth himſelfe, affirming
That the Church of England is a true whoriſh Mother, and that they that are of her, were baſe begotten, and baſtardly children, and that ſhee neither is, nor never was truly married, joyned, or united unto Jeſus Chriſt in that eſpouſall band, which his true churches are, and ought to be, bnt is one of Antichriſts nationall whoriſh Churches and Cities, ſpoken of Revel. 16. 19. &c. That the Church of England is falſe and Antichriſtian; and as ſhee is a falſe and Antichriſtian church, ſhee can never make true Officers and Miniſters of Ieſus Chriſt; and abſolutely denies, that converſion and confirmation, and building up in the wayes of God, are wrought by the Miniſtry of the church of England; for how (ſaith he) can they build them up in that which they themſelves are ignorant of, and enemies unto? for as Jannes and Jambres withſtood Moſes, ſo doe theſe men alſo reſiſt the truth, &c. and further aſſerteth, that as hee hath taken paines by the word of God, and demonſtrable arguments grounded thereupon, to prove the church of England antichriſtian; ſo hee promiſeth to all the world, that hee will in the ſtrength of the Lord of Hoſts, for ever ſeparate from Church, Miniſtry, and Worſhip of England, and all and every one of them, as Antichriſtian and falſe: And concludes, that all the Miniſters of the church of England are not true Miniſters of Chriſt, but falſe and Antichriſtian Miniſters, and that our Religion neither is the true Religion, nor that it leads men the true way to ſalvation: And afthat hee groundedly and abſolutely denies, that either the Church of England is or ever was a true Church; innumerable more ſuch ſentences might be produced out of this Pamphlet
England, as they love their own inward peace, and spirituall joy, to withdraw their spirituall obedience and ſubjection from her. Now here aIohn L
in the name of all thoſe of his FraLyons, Beares, Wolves, Tygers, and in their ordinary lanBaals Prieſts, the lims of Antichriſt, the Antichriſtian brood, the Devils Miniſters, Presbytyrants, with a thouſand other words of conMinor is ſufficiently proved, that all the Independents are notorious Ray
And that they have cauſed diviſions and offences contrary to the doctrine of Chriſt, is alſo apparent, and that from the great rents, ſchiſmes and factions they have cauſeleſſely made amongſt their brethren in church and ſtate, having neither Precept nor Preſident in the whole Booke of God for any of their practiſes, and proceedings in their new congregations, and therefore this
And that they are notorious covenant breakers, it is moſt evito labour for a through reformation of Religion in the Kingdome of England, and Ireland, in Doctrine, Worſhip and Diſcipline, according to the word of God, and the example of the beſt reformed Churches; and in expreſſe words alſo, they have vowed and covenanted in the preſence of Almighty God, the ſearcher of all hearts, with a true intention to performe the ſame, as they ſhall anſwer it at the great day, that they will without reſpect of perſons indeavour the extirpation of Popery, Prelacy, Superſtition, Hereſie, Schiſme, Prophaneneſſe, and whatſoever ſhall be found contrary to ſound doctrine and the power of godlineſſe, leſt they partake in their ſinnes, and thereby be in danger to receive of their plagnes. Theywith all faithfulneſſe to indeavour the diſcovery of all ſuch as have beene, or ſhall bee Incendiaries, Malignants, or evill Instruments by hindring the reformation of Religion, dividing the King from his people, or one of the Kingdomes from an other, or making of any factions, or parties amongst the people contrary to th
And all the Independent Miniſters in the Reverend Aſſembly did faithNew-England, entring into ſerious diſcourſe with ſome of their brethren the Miniſters
England, that had ſuffered much under the PreScotland, France, Germany, and Low-countries; where
Notwithſtanding all theſe Covenants, Promiſes, and ſerious inodium and hatred of the Presbyterie amongſt the people, and moſt ſhamefully continually inveighd againſt their brethren the Presbyterians, and all their proBurtons Learning, pag. 16. where indeavouring to make all the Conformiſts guilty of Perſecution, hee hath theſe words, the most of the Conformists (ſaith he) if not all, have had their hands leſſe or more, either by acting or aſſenting, or by ſilence or connivence in the perſecution of thoſe godly Miniſters and people which ſtood out against the Antichriſtian uſurpation over their conſciences, inferring from thence that they were equally guilty.
I have made choyce of his words, though it bee a truth and doctrine ſet downe in holy Scripture, and confirmed by the light of nature, and by the practiſe of all nations, both Jewiſh, ChriIezabel was by name the principall agent in killing and perſecuting of the Prophets, yet all the Iſraelites are accuſed as guilty, becauſe they connived and aſſented by their ſilence unto their death; and therefore the holy Prophet ſaith, they have ſlaine thy Prophets, and have brake downe thy Altars; and ſo all the Jewes are adjudged guilty of the death of Chriſt, as well as Herod and Pontius Pilate, as conſenters and allowers of it; and ſo Chriſt himſelfe accuſeth all the Jewes as guilty of the death of all the holy Prophets, in that they allowed of their Fathers doings, by building the Monuments of the Prophets, by which their actiIohn the Baptiſt, ye ſaith hee have done to him whatſoever ſeemed good unto you; whereas it is related in the Goſpel, that it was Herods act, who only is ſaid to have commanded that Iohn ſhould be beheaded; yet this wicPaul in like manner accuſeth all the Gentiles in the firſt chapter of the Epiſtle to the Romans, and all the Jewes in the ſecond chapter, of all thoſe ſinnes hee layes to their charge, though they were not many of them actors and comEly in not puniſhing his ſonnes for their wickedneſſe; So that by all theſe examples out of the word of truth and by my brother Burtons own words and learning, it is apparently evident thaEngland and Scotland in as much as in them lies, it followeth th
would not ſet with the doggs of his flock. And this ſhall ſuffice to have ſpoke for the proof of my fi
My ſecond Argument is this:
Thoſe Congregations and Aſſemblies whoſe Members contrary to the example of all the holy Prophets and Servants of God, who were ever humble in their own eyes, continually, falſly, and phariſaically and upon all occaſions boaſt themſelves of their owne righteouſneſſe (ſo much condemned in holy writ) calling themſelves the pretious and holy ſervants of God, the godly party, the praying people, the onely men of Gods right hand, the Saints, the generation of the Juſt, hating and deſpiſing their poor brethren, and are ever plotting againſt them, accounting them as Heathens and Infidels, and departing from them as more holy then they; all ſuch, I ſay, are neither viſible Saints nor good Daemons, as being by Chriſt himſelfe and the holy Scripture condemned and therefore are not true Churches after the New Te
Ergo, they are neither viſible Saints nor good Daemons, and therefore ought not to be communica
For the Major propoſition no man can deny it, now if the Mi
The parts of the Minor are theſe: The firſt, That it was ever the practice of all the holy ſervants of God, to be humble in their owne eyes.
The ſecond, That God did ever condemne ſuch as juſtified them
The third, That the Il-dependents do both falſly and phariſaically boaſt themſelves when they call themſelves the pretious and holy ſer
The fourth, That they do despiſe their Chriſtian brethren and ſeparate from them as being more holy then they; By all which they declare themſelves to be neither Saints indeed nor good Daemons, nor a Church or Churches after the New Teſtament forme, and therefore ought to be ſeparated from.
I ſhall now prove all theſe parts in order beginning with the firſt, by which the concluſion will be the more obvious to every judiAbraham the Father of all the faithfull, who ſaith, Gen. 18. ver. 27. Behold now I have taken upon me to ſpeake unto the Lord, which am but duſt and aſhes. Here we ſee Abraham had no high thoughJacob likewiſe in 32. of Geneſis ver. 9, 10. ſpeaking unto the Lord ſaith, O God of my Father Abraham, and God of my Father Iſaac, &c. I am not worthy of any the leaſt of the mercyes and of the truth which thou haſt ſhewed unto thy ſervant, &c. Here likewiſe we ſee what a low eſteem he had of himſelfe. The ſame we finde in Ezra
ver. 6. who in the name of all the people, ſaid, O my God I am aſhamed and bluſh to lift up my face to thee, my God: for our iniquities are increaſed over our heads and our treſpaſſe or guiltineſſe is grown up to the heavens, &c. And ſo in the ninth of Nehemiah, ver. 1. &c. The children of Iſrael were aſſembled with faſting and with ſackclothes and with earth upon them; they were all in a poJob alſo that righteous and upright man, in the 42. chapter ver. 6. ſaith, Wherefore I abhorre my ſelfe, and repent in duſt and aſhes. He had no bigg thoughts of himſelfe and his own holineſſe. The ſame we ſee in Iſaiah that great and holy Prophet, who in the 64. chapter ver. 6. in the name of all the people of God in his age he ſaith, But we are all as an uncleane thing, and all our righteouſneſſes as filthy raggs, and we all do
&c. They had no proud conceipts of their own righteDaniel in any other poſture, though a man greatly beloved of the Lord, chapter 10. ver. 11. Yet he in the 9. chapter in the name of all the people humbly proſtrated himſelf, Seeking unto the Lord by prayer and ſupplication with faſting and ſackcloth and aſhes. SayO Lord the great and dreadfull God, &c. We have ſinned and have committed iniquity, and have done wickedly and have rebelled, ver. 3, 4, 5, &c. And ſo we might run through all the Old TeſtaLuke 15. ver. 19. I am not worthy to be called thy ſonne: the other ſtanding afar of, Luke 18. ver. 13. would not ſo much as lift up his eyes unto Heaven, but ſmote upon his breſt ſaying, God be mercyfull unto me a ſinner. All the faithful, and truly holy people, and godly party, both under the Old and New Covenant, had learned this leſſon of ſelf-denyall; and Paul acknowRom. 7O miſerable man that I am, who ſhall deliver me from this body of death! They had no overtowring conceipts or thoughts of their own holineſſe and righteouſneſſe, nor never boaſted themIſaiah 65. ver. 5. who ſaid, Stand by thy ſelf, come not neer to me, for I am holier then thou, &c. The Phaſtood and prayed thus with himſelf; God, I thank thee, that I am not as other men are, extortioners, unjuſt, adulterers, or even as this Publican; I faſt twice a week, and I give tythes of all that I poſſeſſe, &c. By which it may evidently appear, that thoſe that boaſt themſelves of their own righteouſneſſe and holineſſe treade not in the ſteps of father Abraham and all the truly holy Prophets and people of God in all ages, but in this their ſo doing they deLearn of me for I am humble and meek, Mat. 11. & againſt the Preſident of all the faithch is the ſecond part of my Minor, which is to prove, That God did ever condemn ſuch as juſtified themſelves and boaſted of their own righteouſneſſe, as is manifeſt from that place in Iſaiah above quochap. ver. 5. where the Lord ſaith, that ſuch as gloryed they were more holy then others, were as ſmoke in his noſe and fire that burneth all the day. And in the 16, of Luke ver. 15. He ſaid unto the Phariſees, Ye are they which juſtifie your ſelves before men, but God knowes your hearts; for that which is highly eſteemed amongst men, is abomination in the ſight of God. And in the 18. of Luke the place above cited ver. 9. He in a Parable rein themſelves as being righteous, and deſpiſed others. And told them plainly ver. 14. That the Publican that meanly eſteemed of himſelfe, went down to his houſe juſtified rather then the other; For every one (ſaith Chriſt) that exalteth himſelfe, ſhall be abaſed, and he that humbleth himſelfe ſhall be exalted. Yea, it is the command of Chriſt Matth. 16, to all ſuch as will be his Diſciples ver. 24. That they ſhould deny themſelves and take up their Croſſe dayly and follow him: Now ſelf-denyall and boaſting of their own holineſſe cannot ſtand together, for Saint Peter in his firſt Epiſtle chap. 5. commands all Chriſtians to be ſubject one to another, and to be clothed with hum
ſaying, That God reſiſts the proud, and gives grace to the humble; Humble your ſelves therefore (ſaith he) under the mighty hand of God, that he may exalt you in due time. The ſame leſſon doth Saint James teach us chap. 4. v. 6. And if we look through the whole Scriptures we ſhal find, That God
looketh unto thoſe onely that are of a poor and contrite ſpirit, and that tremble at his word, Iſaiah 66. ver. 2. The ſame alſo the Lord ſaith Iſaiah the 57. v. 15. Thus ſaith the Lord the high and holy One, that inhabiteth eternity, whoſe Name is holy, I will dwell in the high and holy place, with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones. David had learned this leſſon alſo, who in the 51. P ſalme ſaith, A broken and a contrite heart O Lord thou wilt not deſpiſe. But for all ſuch as phariſaically boaſt themſelves of their own righProverbs ver. 72. God ſaith there, That there is a generation pure in their own eyes, and yet they are not purged from their filthyneſſe: Gods people were ever humble, but the Il-depen
The third part now to be proved: viz. That the Il-dependents do both falſly and phariſaically boaſt themſelves when they call themſelves the pretious and holy ſervants of God, &c. Now that they boaſt and glory of their own holineſſe, and that they are the onely people, and the godly party, all that are acquainted with their language and have heard their Sermons, and have ſeen their books, can bear witneſſe with me of the truth of that I now charge them with, neither can the Il-dependents themſelves deny it. And that they falſly glory and boaſt of their own righteouſneſſe, holineſſe, and ſanctity, is my taske now to prove, which by the grace of
the onely pretious ſervants of God, and the godly party, in this their glorying, I ſay, they as falſly as Phariſaically boaſt, which will evidently appear, if we duly examine who in Gods diCorinthians chap. 7. ver. 34. The Apoſtle there deſcribes who are the holy people, they (ſaith he) are ſuch, as care not for the things of the world, but for the things of the Lord, how they may be holy in body and ſpirit; They were ſuch, as being bought with a price, ſtudyed, how they might glorifie God in their bodyes and in their ſpirits which were the Lords. 1 Cor. 6. ver. 20. And how they might cleanſe themſelves from all filthyneſſe of the fleſh and ſpirit, perfecting holineſle in the fear of God. 2 Cor. 7. ver. 1. The holy ſervants of the Lord, are ſuch as preſent their bodies a living ſacrifice, holy, acceptable unto God as their reaſonable ſervice, and that from the conſideration of Gods great mercyes unto them. Rom. 12. ver. 1. They preſſed toward the mark to the high calling of God in Jeſus Chriſt. Phil. 3. 14. Whoſe converſation was in Heaven. ver. 20. Thoſe Saints minded not earthly things, but being contented with food and rayment, they eſteemed godlineſſe the greateſt gain. 1 Tim. 4. Gold and ſilver (ſaith Peter) I have none. Acts 3. He ſtudied onely to be holy, and regarded not the world. The life of all the godly and holy party was above in heaven, according to that of Solomon Prov. 10. They were not groveling upon the earth, nor reno longer conformable to this world, but they were transformed by the renewing of their mind, that they might prove what is that good, that acceptable will of God. Rom. 12. ver. 2. According to that of Paul, Eph. 23. 24. They were renewed in the ſpirit of their mind, they had put on the new man, which after God is created in righteouſneſſe and true holineſſe, Yea they were renewed in knowledge after the Image of him that created them. Coloſſ. 3. ver. 10. In a word, all the truly holy and godColoſſ. 1, 2, 3. No ſooner was Levi called from the receipt of cuſtome, but hee reZacheus, diſtributing that hee had liberally to the poore, and malowly, humble, meeke, they were of one mind, having compaſſion one of an other, they loved as brethren, they were pittifull and courteous, they rendred not evill for evill, or rayling for rayling, but contrariwiſe bleſsing, knowing that they were thereunto called, that they ſhould inherit a bleſsing, they refrayned their tongues from evill, and their lips ſpake no guile, they eſchewed evill, and did good, they ſought peace and enſued it, 1 Pet. 3. verſe 8 9, 10, 11. they loved without diſſimulation, they abhorred that which was evill, and cleaved to that which was good, in honour they preferred one an other, Romans 12. verſe 9. in Lowlineſſe of mind they eſteemed of others better then themſelves, Phil. 2. ver. 2. 3. they wete all heavenly minded men, who regarded no worldly things, neither doe we ever reade in all the ſacred Scriptures, that any of the holy Prophets or Saints of old, were taken up with the world, or aſpired to the Honours and Dignities of the ſame, but choſe rather to ſuffer affliction with the people of God, then to injoy the pleaſures of ſinne for a while; yea, they eſteemed the reproach of Chriſt greater riches then all the treaſures of Egypt, they choſe rather to wander about in deſerts, in ſheeps skins, and goats skins, naked, deſpiſed, and contemned, in the caves and dens of the beaſts of the earth, then to dwell in the greateſt affluency of worldly things, they ſlighted all the world, and all the Glory of it, & expoſed themHebrew
doth fully declare.
Now if wee looke upon the generality of the Il-dependents, wee ſhall find them void of all the above-named graNew England have beene taNew-England, to demand their plundered goods of them. And it is well knowne, what vaſt ſummes of money they have gathered through the Kingdome of godly peoIeruſalem never minc'd it more, Iſay the 3. then the Independents wives and daughters doe, nor never injoyed greater pleaſures then they, in ſo much that it is one of the infallible notes of the Il-dependents, both men and women, to exceed all others in bravery and delicacy; never was there ſuch a gallant Generation of Saints ſince the world began; yea, their very Miniſters, and their Dames go rather like Ruffians, then the holy & mortified people of God, & matrons of old, in ſo much that ſome of the Il-dependents themſelves were heard ſay, when my laſt booke came out in my owne defence againſt Iohn Lilburne, where I made my ſelfe merBaſtwicke had writ merrily was too too true: for the truth is ſay they, they are too much given to their pleaſures, and to good cheere, & many of them are abominably proud and covetous, and gaping after honours and riches, and are ſo unbridled in their expreſſions, and ſo diſorderly in their carriages, and many times ſo inſolent in their behaviours, as they juſtly give offence and ſcandall, both in word and deed, to many that otherwiſe would have harboured better opinions and conceits of them; and that that I now ſay, and a great deale more, can be proved; and amongſt other things they related, that they being preſent at the Committee of examinations, never ſaw any man more injuriouſly abuſed by any then I was; in ſo much, that they admired my patience, I could carry my ſelfe at that time ſo calmely towards them. So that if need be, I ſhall be able to produce good witneſſes from amongſt the Il-dependents themſelves, that by
that the ſole and chiefe moving cauſe of their diſliking their companies, was for the very reaſons I have now ſpecified, who will affirme, that they could not continue in ſo coſtly aud chargeable a Religion, they having found a cheaper way to Heaven, it will alſo be proved, that whereas many before they came acquainted with them, and to be of their Fellowſhip, they could for three or foure hundred pounds a yeare maintaine themſelves and their families, and doe a great deale of good to many diſtreſſed people, and indigent and perſecuted Chriſtians; but ſince they grew into acquaintance with thoſe of the congregationall way, what with the entertainment of them and their party, and preſents, and what with their frequent relieving of thoſe of that Fraternity, it hath ſtood them in eight hundred, nine hundred, a thouſand pounds yearely; yea, ſome times more, ſo that it has beene admired how they have ſubſiſted: and it is well knowne, that one of their chiefe deſignes is to get into their ſocieties, the chiefeſt and richeſt people every where, and especially the more honourable women, by meanes of which, they exceedingly ſtrengthen their party: for thoſe poore creatures not diving into the ſubtilty of their proceedings, and being carried on with a blind zeale, conceive they can never doe too much for them; and therefore upon all occaſions, ſtirre up their Huſbands and friends to advance the cauſe (as they call it) and to the uttermoſt with their power and purſes to promote it; and hence ariſe thoſe factions on all ſides, every one of them in their particular places ſeeking the maintenance of their party; hence it is, thatthat they well perceive, that many of their Miniſters ſeeke themſelves, whiles they pretend they ſeeke the good of others; yea, they ſeeke the world whiles they perſwade others to abandon it. Saint John ſayes, 1 Epiſt, Love not the world, nor the things that are in the world; for he that loves the world (ſaith hee) the love of the Father is not in him. It is an impoſſible thing in Gods Dialect to ſerve two Maſters, they cannot ſerve God and Mammon: for the friendſhip of the world is enmity with God, ſaith Saint Iames. Now then when it is evident by all the practiſes of the Independents, that they for the greateſt part of them gape after the world, and are chiefly imployed in thoſe things that worldly men are taken up in, as in biting and devouring one an other, in hatred, variance, emulations, wrath, ſtrife, ſeditions, hereſies, envyings, &c. It is manifeſt they are not the only holy & ſpirituall people, if Pauls doctrine be true, Gal. 5. ver. 15. 20, 21. and that the Independents are too too buſie in theſe imAbraham, Jacob, Ioſhua, Cornelius, &c. were ſuch as with their whole houſes ſerDeut. 6. and Deut. 11. inſtructed their children and families in the ſtatutes and commandements of the Lord; they with their Men-ſervants, and Maid-ſervants, and the ſtranger within their Gates, Exod. 20. tooke care that all of them under their roofes ſhould ſanctifie the Sabbath, and keepe all the commandements of the Lord; they thought it their duty and their place, to ſee that they ſhould ſerve the Lord with one ſhoulder, and with one lip, they left them not every one to the liberty of his owne conſcience, but according to the expreſſe rule exacted obedience from them, to the commandeGenins in the ſerving of God, ſo that they may goe whether they pleaſe on the Lords day, and bee of what Religion and Sect they like beſt; and therefore they follow not the example of the Godly Party, and holy Saints, and ſervants of God of old. In all theſe regards, and many more that might be ſpecified, it is ap
Neither doth the other title truly and onely belong unto them, when they call themſelves the praying people: for our Saviour hath ſaid, Not every one that ſaith Lord Lord, ſhall enter into the kingdome of Heaven, but hee that prayeth according to his will, for ſo Saint Iohn aſſerteth, in his firſt Epiſtle, chap. 5. verſe 14. this is the confidence wee have in him, that if wee aske any thing according to his will hee heareth us. So that it is not the meere praying of any people that will procure audience from God, but the praying according to Gods will; for Chriſt hath ſaid, Matth. 6. that men are not heard for their much babbling, for that is a thing diſRom. 8. It wil not be amiſſe there
Matth. the ſixth, verſ. 9Hallowed be thy name. So that they that pray aright deſire that the name of God may be glorified, and in ſo praying they deſire that whatſoever hinders the glorifying and hallowing of Gods name, may be taken away and removed; now the toleration of all Religions under pretence of liberty of conſcience, which all the Independents not onely pray for, but with all their might labour for, will not make for the hallowing and glorifying of Gods name, but greatly to his diſhonour, and the unſanctifying of his holy name, and be a meanes of bringing in of profaneſſe and atheiſme, and all manner of abominations, and damnable hereſies, as the very connivence at them already teaches all men: therefore they that pray, that as there is but one God, one truth, and one true Religion, ſo that no other may bee tolerated, pray according to his will, and are the onely true prayGods will.
Againe, the truly praying people are taught to ſay thy Kingdome come, in which Petition they are inſtructed to pray, not onely that the Kingdome of Glory may come, but the Kingdome of Grace, viz. that the Goſpel may be everywhere publiſhed, preached and ſet up; and to that end that God would ſend faithGospel, as the toleration of all Religions doth, may be taken a
Againethy will bee
and in their ſo praying they are inAbraham, Jacob, Joſhua, and Cornelius, and all the faithfull and dear ſervants of God in all ages have ever done, and that they ſhould inſtruct their children and houſholds in the Statutes and Commandments of the Lord at their lying down and riſing up, at their goings out and commings in: Deut. 6. & Deut. 11. and Eph. 6. v. 4. And that both they and their men-ſervants and maide ſervants, and the ſtranger within their gates, ſhould ſanctifie Gods Sabboths and keep all his Commandments, Exod. 20. And this is the duty of all parents and maſters of families, and this they are for ever tyed unto by the revealed will of God, and that they ſhould not ſpare their nigheſt allies and kindred that ſhould labour or indeavour to bring in any other Religion then that God hath appointed in his holy and bleſſed word: Den. 13. and this they that pray aright and according to Gods will, pray may be done to the end of the world, and that both they and their faDeut. 13. Yea Chriſt himEpiſtles to the Church of Pergamos and Thyatyra: Rev. 2. ver. 12. &c. 18. ſheweth his high diſpleaſure againſt them for but ſuffering and conniving at thoſe falſe doctrines that were taught amongſt them. Yea in this bleſſed prayer of Chriſt we are taught to pray not only that the will of God may be done on earth, but he farther addeth by way of example and for a patern of our ion earth as it is in heaven: Now all thoſe that are Chriſts Diſciples, know, that there is but one Religi
Again the truly praying people are taught to pray lead us not into temptation, but deliver us from evill; therefore they pray aPergamos, and Thyatyra, to the which the Lord ſaith, Repent, or elſe I will come unto thee quickly, and will fight againſt thee with the ſword of my mouth. And I will caſt her into a bed of great tribulation, and will kill her with death, and all the Churches ſhall know, that I am he which ſearcheth the reines and hearts, and I will give unto every one of you according to your works. I ſay therefore from very good ground, that a Toleration of all Re
Now when thoſe Churches of the Congregationall way conſiſt of ſuch kinde of praying Members, it is apparently manifeſt they are a mixt Generation of men, and not the Generation of the juſt, nor the men of Gods right hand, which is another title they falſly and phariſaically alſo claime and challeng unto themſelves, as they did the former, as will by and by appear upon due examination and diſcuſſion of the true ſenſe of that expreſſion. For thoſe that are the men and people of Gods right hand properly ſo called, are ſuch, as with all their might ſtand up in defence of Gods true Religion, and earnestly contend for the faith once delivered unto the Saints, Jude 2, 3. and are not onely ever ready to lay down their lives for that an
Now the Il-independents deny, that they did ever fight for ReThat it is unlawful to fight for Religion, and they profeſſed that when they went out with the ſword in their hands, they fought onely for the liberty of their conſciences, and for a Toleration of Religion which is a part and branch (as they ſaid) of the Subjects birth-right: All this I can with many more depoſe, and therefore they falſly arrogate unto themſelves that title of being the men of Gods right hand, which no more belongs unto them then the other enſignes and titles did: And as little right have they to the title of Saints and the generatiPſalme and briefly to run over that where we ſhall finde a true deſcription of Saints indeed.
Who (ſaith the Pſalmiſt) ſhall abide in thy Tabernacle, and who ſhall dwell in thy holy hill? that is to ſay, who are Saints indeed and the generation of the Juſt? For anſwer, the Holy Ghoſt, that beſt knew who were Saints indeed, ſets down the characters of true Saints. The firſt of which is, his upright walking; He that walketh uprightly (ſaith the ſpirit of God) This is a metaphoricall exto walk after the fleſh, it is as much in the dialect of holy Scripture as to ſay, He goeth on in his naturall condition and in his irregenerate ſtate, in his ignorance, blindeneſſe, wicked courſes and practiſes, and hath no work of grace wrought in his heart, nor any chang in his will and affections, nor in his whole frame of life and carriage, but he is the old man ſtill, Rom. 18. ver. 1. So to walk uprightly, in Scripture language, is, to walk after the ſpirit, to be regenerate, to be a holy and heavenly minded man, who doth all the actions of one borne again of the water and of the spirit, he makes the Law of God his delight, and ſquares his life and actions according to that rule and the direction of his bleſſed word, and he orders his life by that rule in all integrity, ſincerity and without hypocriſie, or any baſe or by-ends or wordly respects. He makes it his employment with Enoch and Noah to walk with God ſecretly as well as openly, in all manner of converſation, in his thoughts words and deeds, as if he were ever in the ſight and preſence of God, walking uprightly alſo towards men, carrying himſelfe juſtly towards all, but especially his main aime is to indeavour that the true worſhip and ſervice of God may be ſet up in his family, and whereſoever he hath power; hee declines not to the right hand nor to the left in matters of Religion, but keeps himſelfe ſtrictly to the rule and goes right on according to the direction of that: He halts not between two Religions or more, for he knowes how much that is diſspleaſing unto God, who ſaid unWhy halt ye between two Religions? That God cannot indure in any people, no more then he can indure the lukewarme Laodiceans that are neither hot nor cold, but inthey turne not to the right hand nor to the left, they take no by-way or croſſe path in Religion, they halt not, nor limp not, nor doubt not of their way; neither do they ſit ſtill or make a ſtand, nor ſet not a foot backward in Religion, all which were not to walk uprightly before God, but all the true Saints walk uprightly, they go on with conſtancy without interthat way Jerem. 6. They are not carryEpheſus, Revel. 2. but paſſe forward toward the price and mark of their high calling with as great a zeal and fervency as at firſt, and hate all falſe wayes and erroneous religions, they perſevere in all the wayes of God and in the footſteps of all the Saints of old, and imitate all thoſe vertues and graces that are comBaalam, Jezabell, or of the Nicolaitans ſhould be connived at amongſt them, or tolerated, or any other Religion but that which the Lord our God hath appointed and eſtabliſhed in his bleſſed word, and in that they walk and perſevere, they decline not in their love to it, they go not backward with Demas to imbrace the preſent World, nor with Hymeneus and Philetus; they will deny no truth of God, nor with any Hereticks innovate any thing in their Religion, but they walk uprightly to the marke of the high calling in Jeſus Chriſt: They ſtand not ſtill neither, nor make no pauſe in their way, but they are ever journying and in the action of well doing, going from ſtrength to ſtrength till they come to the heavenly Zion, they go on cheerfully in their Religion, yea they run the race ſet before them with patience, and that through thick and thin of all afflictions and perſecutions, and abate not their pace, caſting aſide every thing that preſſeth down, as the love of the world, the love of honours and riches, the love of pleaſures, the love of profits, the love of friends, and all earthly emoluments,
from walking uprightly in the old way God has appointed them to walk in, but in deſpite of all impeLooking upon the author and finiſher of their faith Jeſus Chriſt, who for the glory that was ſet before him indured the croſſe, deſpiſed the ſhame, and is now ſet down at the right hand of God in heaven, Heb. 12. 2. He made that good confeſſion to the death before Pontius Pilate and witneſſed the truth; All they therefore that are conformable to Jeſus Chriſt and deſire to walk in his ſteps and that are Saints indeed and the generation of the Juſt, can never indure a Toleration of all Religions; for that is not to walk uprightly with their God, nor after Chriſt example; for Chriſt whipt the Buyers and Sellers out of the Temple, and would not tolerate them but layd corporall puniſhment upon them for their evill doing, and preached againſt the Scribes, Phariſees and Saduces, and all erPergamos and Thyatyra, ſharpthen that he had appointed, and for but conniving at any novelties in Doctrine and Religion. They therefore that follow the ill example of thoſe of the Church of Pergamos and Thyatyra, and not onely ſuffer all manner of Religions amongſt them, but labour and indeavour to have an indulgence and a toleration for all under the pretence of liberty of conſcience, they follow not the example of Chriſt the Prophet of his Church, nor the example of Abraham, Jacob, Ioſhua and all the Patriarks and bleſſed Apostles who abhorred all novelties and tolerations, and therefore they walk not uprightly with their God and are not Saints indeed according to Gods own deſcription of a true Saint.
Now whether therefore the Il-dependents by their practiſes can challenge this Character to themſelves, I leave it to the judgement of the learned, when they would have a Toleration of all Religions.
But now to paſſe on to the ſecond Character of a true Saint, He that worketh righteouſneſſe, ſaith the ſpirit, they that make it their imployment to render to every one their due obedience and ſubRom. 13. Tribute to whom Tribute,
they are Saints properly ſo called v. the 7. In a word, all that are Saints indeed in Gods repute, worke righteouſneſſe; they firſt give unto God his true worſhip and labour for the eſtabliſhment of that Religion onely that he hath appointed, they cannot indure the Toleration of all Religions, neither will they connive at or indulge that any way of ſerving and worſhipping of God ſhould be permitted, where they have power and ability to hinder it, but that which God himſelfe hath commanded; for they know that that is not to work righteouſneſſe; for that is not to give God his own, For he appointed but one Religion, and that he challengeth for his own; ſo then, they that ſet up any other but that, or tolerate more, or allow of a Toleration of all Religions, they work not righteouſneſſe towards God; for that is unjuſtice and a thing highly diſpleaſing unto his diand therefore all that are the true Saints indeed and the generation of the juſt, dare not attempt any ſuch unjuſt thing; for they work righ
Again, the true Saints in like manner work righteouſneſſe towards all men, they yeeld all ſubjection to thoſe that are in authority oGod. They therefore that maligne their brethren and detract from their praiſes and hate them and ſpeak evill of them and of thoſe that are in dignity and authority, and raile of thoſe in the Miniſtry, and as much as in them lies endeavour to make them odious to the world by their daily traducing of them, and aſſuming the honour due to them unto themſelves, and all ſuch as do aſſent unto them in this their unrighteous dealing, they do not worke righteouſneſſe, and therefore in Gods dialect they are not Saints indeed, nor the generation of the juſt: for it is great injuſtice to detract from any their due honour.
Now I appeal unto the judgment of any intelligible man, wheStrafford and the Biſhop of Canterbury, and guilty of the ſame crimes, and that at pleaſure can impeach any of the Parliament and accuſe them to the people as traitors and ſuch as keepe correſpondency with the enimy, and are betrayers of their liberties, and thoſe that do allow of ſuch men, favouring them and incouraging them by their countenance or connivance, I ſay I appeal to the judgement of any whether they that do or aſſent to ſuch doings do work righteouſneſſe, when they do apparently tranſgreſſe the law of God in ſpeaking evill of their rulers. I am moſt aſſured that upon due deliberation they will acknowledge, that this is no righteous dealing: And therethat they that work not righteouſneſſe are no true Saints, nor the generation of the juſt in Gods eſteem.
Again I demande of any man but of a moderate temper, Whether thoſe that with most opprobrious termes doe calumniate our Brethren the Scots, and detract from their honour and due praiſes who came in for our aſſiſtance and helpe, and for our ayd and deliverance, and have beene under God one of the principall meanes of our preſervation, whether in their ſo doing they worke righteouſneſſe. I demand further of any one but ordinarily principled eiwhether to ſpeake evill of their Miniſters, and of their Presbyterian brethren, and fellow ſouldiers, with all manner of calumnies and reproaches, and to defame them in word and writing through the world, and to doe them all the evill offices their most mortall enemies can doe againſt them, and who continually labour, to make them and the Presbyterian government hatefull to the world, and that will take great and chargeable journies, and write large Letters and ſcurrilous Pamphlets to doe any of their Presbyterian brethren an ill turne, and will alſo glory of it, and that in Print: I demand I ſay of any moderate minded Chriſtian, whether the doing of ary of theſe things, or the hindring the worke of reformation, and the labouring for a toleration of all Religions, & the aſſenting unto ſuch be to worke righteouſneſſe, and if he ſhall accord unto mee, that theſe actions are unrighteous, then hee muſt accord alſo that thoſe that doe them
are no Saints; for the true Saints worke righteouſneſſe, it is their trade to be ſo imployed. Now whether the II-dependents bee not guilty of all theſe dealings, I referre the Reader to all their Pamphlets, eſpecially to thoſe of Iohn Lilburn lately ſet forth, and thoſe of my brother Burton his Vindication, and his Vindicia veritatis, and their daily practiſes; and I am moſt aſſured if hee will but ſpend a day or two in reading over the writings and the ſermons of the Ill-dependents, they ſhall find little other then unthey call the praying Army, as if none of the PreſEngland, and are as dearbut every one that worketh Righteouſneſſe, Act. 10. of what nation ſoever hee be, God heareth him; yea, and it is well knowne alſo, that in the Army there is ten, if not twenty Presbyterians to one Independent; and all men know likewiſe, that many of them are experienced ſouldiers, whereas not twenSaints and the generation of the juſt, will not belong to them; for the Saints indeed, and the generation of the juſt, worke righteouſneſſe, whereas the Ill-dependents worke unrighteouſneſſe. But now to paſſe on to the other characters: the third character of the Saints, and Generation of the juſt, is this.
Hee ſpeaketh the truth in his heart, ſaith the Pſalmiſt, and ſuch an one is a Saint indeed; all double dealing men therefore towards either God or men, and ſuch as have a heart and a heart, and whoſe tongue and heart goe not together, they in Gods Dialect are no true Saints; which doctrine is confirmed by Saint Iames, chap. 1. verſe 8. who ſaith That a double minded man is unſtable in all his wayes, and therefore in the 4. chapter hee exhorting thoſe of his time to draw neere unto God, uſeth theſe words, draw nigh unto God (ſaith hee) and hee will draw nigh unto you, clenſe your hands yee ſinners, and purifie your hearts, yee double-minded; they therefore that are double-minded, & ſpeak not the truth from their hearts, are unſanctified & impure, and are not Saints indeed, whatſoever they pretend. Now then all ſuch as make the world beleeve that they will reveale the whole truth of God unto the people, and promiſe they will give in their modell of governedonec ad triarios redierit res, and will not ſpeake the truth in their hearts, nor communicate unto their brethren fully their wayes, though God hath commanIohn, in his firſt Epiſtle, chap. 3. verſe 18. My little children,
let us not love in word, neither in tongue, but in deed and in truth. There were it ſeemes ſuch kind of creatures in his time, as made faire ſemblances of love to others in tongue and word, but did not really and in truth love their brethren, which he condemnes, for they ſpake not the truth in their hearts; all ſuch therfore as contrive all the miſchief they can againſt thoſe whom at every word they call brother and good brother, & yet write whole bookes to the defaming of them, and killing of their good name, which is worſe then the murthering of their very bodies, they are ſo farre from being Saints, as they are like Cain that wicked one that ſlew his brother, ver. 12. all ſuch therefore as ſay one thing and practiſe the contrary, are double-minded men, and a GeneraNow Father we ſhould come to pray for the Parliament and the Aſſembly, but they are not worthy the prayers of the Saints; thus they ſpeake unto God himspeake not the truth in their hearts. But to goe on to the overſe the 3. Back bite not with their tongue, nor doe evill to their neighbour, nor take up a reproach againſt their neighbour. In this verſe there are three other characters together of true Saints, as in the former ver. The firſt, they backbite not with their tongue; the ſethey doe no evill to their neighbour; the third, they receive not a reproach againſt their neighbour: they will not entertain, indure, or take up, or beleeve an evill report againſt their brethren: for they that are Saints indeed, know, that they that receive ſtoln goods into their houſes, or doe aſſent unto a Thiefe, are as equally guilty as the thiefe that tooke them away; now all ſuch as make it their chiefe imployment, to traduce their neighbours and defame them, and ſpeake evill of them, and fouly reproach them with all manfor they that are Saints indeed, back-bite not with their tongue, they doe no evill to their neighbour, nor they will not receive a reproach againſt their neighbour, much leſſe againſt thoſe that are in authority and dignity.
Now I ſay, if it can be proved that the Independents make it their ordinary and daily practiſe, not only to traduce, back-bite, and doe evill, and receive a reproach againſt their fellow brethren, but doe all theſe evils alſo againſt thoſe that are in dignity and auIohn Lilburne, and my brother Burton, and all the other ſcurrilous and libellous Bookes ſet forth by thoſe of that party, and countenanced by them doe ſufficiently witneſſe. And here I ſhall deſire of any man, ingenuouſly to tell mee, what it is to back-bite their neighbour, and do evill to them, and to receive a reproach againſt them, if ſpeaking defamatory words of them all, and writing and publiſhing of libellous Bookes againſt the great Councell of the Kingdome, and thoſe in authority, be not to back-bite their neighbour. Certainly ſuch words and books, as accuſe the Parliament of Injuſtice, tyrannie, and of exerciſing an arbitrary power over the people againſt Magna Charta, and the Petition of Right, and the priviledges of the ſubject, and make them all as bad as Strafford and the Prelate; and ſuch words, Pamphlets, and writings againſt the Houſe of Peeres and Commons, as tend to the defaming of them, and their juſt power and government, and to diſaffect the people againſt them, and to ſtirre up a faction againſt their juſt authority, and to make them odious to all men; and all thoſe, that either ſpeake ſuch words, or write or print ſuch Books and Pamphlets, and all ſuch as allow of ſuch words and PamphBurton, to be ſuch as backbite their brethren, and they have all of them a great deal to anſwer for ſuch their doings before the righteous judge of the whole world, and in Gods dialect all ſuch as backbite their neighbour with their tongue and pen, are no Saints; for the true Saints backbite not their neighbour with their tongue.
Now that it is the generall practiſe of all the Il-dependents to do this, I refer my ſelfe to thoſe Pamphlets above ſpecified and to their dayly Proceedings, their combinings and confederatings of themParliament and the traducing of all their brethren; that it is one of their maſter pieces boldly to calumniate all men that ſomething may cleave and ſtick.
Again, I demande of any man what it is to do evill to his neighGal. 5. I ask I ſay, of any man, whe
Now that the Il-dependents dayly practice all theſe things, can be proved by a cloud of witneſſes, yea all their Actions and Pamphlets can teſtifie it, eſpecially the late conſpiracy of many of them againſt the life of that Honourable Gentleman Mr Speaker of the Houſe of Commons and many more of the High Court of Parliament, and their running and riding about to preach up their new do
Now in Gods dialect all ſuch as perpetrate any of theſe actions, are not Saints indeed: for the true Saints do no evill to their neigh
The Il-dependents may not here pretend, that their Miniſters can preach and pray well, and that thoſe of their fraternity have many of them excellent gifts; for gifts are not ſufficient to make Saints, but grace is that that makes Saints; For Saint James and Saint Paul have ſufficiently proved That unto all the true Saints; for ſo in the firſt of the Corinthians ch. 13. v. 1. 2. Though I ſpeak (ſaith Paul) with the tongues of men and Angels, and have no charity, I am become as ſounding braſſe and a tinckling ſymball. And though I have the gift of prophecy, and underſtand all myſteries and all knowledge, and though I have all faith, ſo that I could remove mountaines, and have not charity, I am nothing. And though I beſtow all my goods to feed the poor, and though I give my body to be burnt, and have not charity, it profiteth nothing. So that by the doPaul all gifts are nothing without that grace of love. And Saint James in the ſecond chap. ver. 17. ſaith, That faith without works is dead, and that ſuch as ſhall not relieve and helpe their Chriſtian brethren in their neceſſities, their Religion is not ſo good as that of the devills, for they beleeve and tremble; for pure Religion and undefiled is to viſit the fatherleſſe and the widdow, and to releeve them in their neceſſities, J am. 1. therefore they that are ſo far from relieving their brethren and doing good to them and loving of them, as they do them all the evill they can, pretend they what they will, they are no Saints. Yea, Saint John alſo in his firſt Epiſtle ſaith ver. 10. In this the children of God are manifes;t and the children of the devill, whoſoever doth not righteouſneſſe is not of God, neither he that loveth not his brother; For this is the meſſage that ye heard from the beginning, that we ſhould love one another, not as Cain
who was of that wicked one & ſlew his brother; All they therefore that work not righteouſneſſe towards their neighbors, but do them evill and ſl
And here I ſhall take an occaſion to bring to the memory of the Il dependents ſome paſſages of their uncharitable dealing towards my ſelfe lately, that all men may ſee how unjuſt and partiall jud
When the Earle of Strafford was in queſtion before the great Councell of the Kingdome, the high Court of Parliament, as if that ſupream tribunall had wanted either judgement or prudence and ſufficient underſtanding and knowledge for the tryall of a DeParliament hath gained an immortall fame to the worlds end; yet at that time thoſe of the Il-dependent party were the chiefe agents of all thoſe tumults at Westminſter, who made it their imployment dayParliament: Amongſt other of their expreſ
Theſe and many other expreſſions they dayly and openly
This language I can depoſe I learned amongſt them as never haWeſtminſter waited for his paſſing by that I might ſee what a hideous creature he was, that I might at another time ſay I had ſeen him, and in beholding of him I heard their uncivill and reviling ſpeeches againſt him, but obſerved nothing in his looks and perſon, but had his actions been as ſerviceable to the Kingdome as they were deſtructive to all the Kings Dominions and to himſelfe, there was nothing wanting in the man, either for perſon or courtſhip, or any other accoutreking when he came to the Houſe of Commons to demand the five Members, of all the which they ſaid they looked like ſo many devills, furies and feinds from Orco and Hell it ſefe, and uſed all the odious expreſſions peoEngland they ſay they are belly-gods and ſuch as run from one end of the Kingdome to another to get preferment and to do miſchiefe.
Now upon an occaſion not long ſince of a mutinous company of Il-dependents that ſought the life and blood of many honourable Members in the Houſe of Commons; and had entred into a wicStephen, that they might be the more nimble, left their garments in other mens keeping. When I ſaw ſo Parliament that were not favourers of the Il-depenJezabell cauſed the Elders of Jezreell to call a Faſt when ſhee took away the life of poor innocent Naboth.
This that I now ſay, was related unto me by one of that compa
Now when I had well viewed and conſidered all theſe men, and ſaw their complections Strafford, and beholding all their behaviour, and ſeeing their inStrafford, and the PreStrafford, as that hee had got a blow with a French Coulſtaffe, and that hee looked like the belly of a Toad; and remembring alſo, what they had ſpake of the Cavaliers that came with the King to the ParliaEngland, how that they ran from one part of the Kingdome to an other to get Church preferments, and regarded nothing but their bellies, and ſought nothing but the inMartins expreſſions againſt the Presbyters of the Church of England, in his blaſphemous PamphArraignment of Mr. Perſecution, and his
and his Hue and Cry, the which Bookes were entertayned amongſt all the Independents, and read with great delight, they making themſelves upon all occaſions merry with them, and eſpeSimon Synod, with great ironteeth, and ſuch luxuriant tuſhes, as one might picke them with a Rowling-pin; and I ſay, I calling to my remembrance all theſe their expreſſions, (in which they greatly delighted, and pleaſed themſelves, when at any time they inveighed againſt the Presbytery, and ſtudied to make them all odious to the people, as they have done; in all which they have done evill to their neighbours;) thought it not aStrafford, and the Cavaliers, and the Presbyters of the Church of England, when both in their countenance and actions they paralleld them, and ſay they looked like ſo many furies, and like the belly of a Toad, and as if they had got a blow with a French Coulſtaffe, and that one might picke ſome of their teeth with a Bedſtaffe, all which were their owne expreſſions; and as they accuſed the Presbyters for belly gods, ſo they alſo were very ſenſible of good cheere, and that as the Presbyters had with their ſuperſtitions polluted the Church, ſo they did pollute them with their ſcummering and piſridentem dicere verum quid vetat? Now that the Indefor they doe no evill to their neighbours, as the Spirit of God ſaith; yet they will condemne others, for but making uſe truly of ſuch expreſſions (as they themſelves have falſely and cauſeleſſely uſed againſt others); for I in diſcribing of them and their proceedings
that they thought it would doe the Prelates more miſchiefe then any booke that was ſeriouſly penned againſt them, and therefore intreated mee by all meanes, that I would publiſh it; yea, they offered mee to ſet it forth upon their owne charges and coſts; and through their importunity they prevayled with mee to give them the copie, and it was printed, and liked ſo wel of by that party, as they commended mee with all the prayſes men could extoll and magnifie a man with, as can be proved, and they have often profeſt unto mee, that they thought it was the beſt way of dealing with any enemies of the Church, and therefore I conceive that Maruſeth ſo much of this method in his books. But indeed there have bin many, and grave Divines that have writ many merry and pleaſo that there is no ſinne in writing pleaſantly againſt any ſuch as goe about to ſeduce and miſlead the people, and alienate them from their duty towards God, and their obedience to thoſe that are in authority, and from their duty and love to their brethren, all which are capitall evils, and which no true Saints will perpetrate.
Now I ſay, in this that the Independents did ſo well like of my Letany, and the merry paſſages in that booke, and are ſo highly offended at my mirth in my juſt defence againſt them, that are equally guilty with thoſe they moſt mortally hate, and in that they ſo harſhly accuſe thoſe expreſſions in my booke, which I have but borrowed from them, ſaying, that none that uſeth ſuch,
can have a dramme of grace in them, in all this they are very partiIſaiah, condemned ſuch as made a man an offender for a word: But of all theſe things in their due place, When I upon an other occaſion ſhall anſwer to the moderate checks, wherhad thoſe expreſſions beene mine owne, there had beene no blaſphemy in them, without it be eſteemed blaſreturning to his vomit, and to a Sow wallowing in the mire; withall I ſhall then make it evident, that the conſpiracy of Corah, Dathan and Abiram was not greater againſt Moſes and Aaron, then this confederacy of the Ill-dependents at that time againſt ſome of the honourable Memthat they receive not a reproach againſt their neighbors.
The true Saints, ſaith the Holy Ghoſt, take not up a reproach againſt their neighbours, they will neither heare much leſſe entertain or receive an evill reproach or calumny againſt their neighbours, for they have learned better things out of Gods holy word, as in Exodus 23. verſe 1. where the Lord ſpeaking to his owne peoThou ſhalt not receive or rayſe a falſe report; put not thou thy hand with the wicked, to be an unrighteous witneſſe. Neither is there any thing more forbidden through the whole Scripture, then whiſpering, and tale-bearing, as all the Proverbes, & indeed all the Propheticall & apoſtolicall writings can witneſſe, ſo that all ſuch as either raiſe, or receive falſe reports, or reproaches againſt their neighbours, in Gods eſteeme, are no true Saints, but wicked men and unrighteous wretches; for ſo the Lord proclameth all ſuch; and a greater unrighteouſneſſe and ſinne towards men, there cannot be then to rob them of their good name, which is to them as a pretious oyntment, and better then gold or ſilver, or great riches, Proverbs 22. verſe 1. Eccleſiaſt. the 7. verſe 1. and hence it was that David compares the tongues of reproachfull
that they had brake his heart with their reproaches; and truly a ſorer affliction in this life cannot lite upon any men, then to bee wounded in their good name, and to have their due honours and prayſes taken from them, & to be made vile amongſt the people, which is the greateſt of worldly evils, as all judicious and impartiall men will eaſily judge; for there is no fence or ward againſt calumnies in the ſchooles either of wit or art; and all ſuch as either rayſe ſuch reports againſt their neightake not up a reproach againſt their neighbours; for thus the Lord hath declared himſelfe in his holy word concerning all ſuch men as either raiſe or receive a reproach againſt their brethren, aſſerting that they are no Saints.
Now when the Il-dependents make it their dayly practice, not onely to receive reproaches againſt their ordinary neighbours and brethren, but againſt both the Magiſtrates, Miniſters and all their Presbyterian brethren both Scottiſh and Engliſh, as all the PamJohn Lilburne and my brother Burton and all the other writings and words and the very Sermons of thoſe of the Il-defor they receive not a reproach againſt their neighbour; innumerable inſtances of this nature might be produced againſt the Il-dependents, but that their practices are ſo obvious to all thoſe that are acquainted with them, or but come in their companies; for a man ſhall not be half an hour in any of their ſocieties but he ſhall hear them either reParliament or their Proceedings, or inveigh againſt ſome of the Generalls of our Armyes, or ſpeak againſt the reverend Aſfor that they deſire to keep their Covenant with their God, and which they have ſolemnly taken, lifting up their hands and hearts to the moſt high, and vowed to perform, which will be for their immortall praiſe; and yet for this cauſe onely and no wrong done or attempted againſt them, they can in the Great Court of the Kingdom & in print alſo reproach them all and accuſe them of black choler, yea blackcoat choler, as if they were the moſt ma
Now if theſe men at their pleaſure will cauſleſſely traduce and that publickly and in print, men in authority and men that have deſerved ſo well from the Church of God and the whole Kindome, What may any man imagine will not theſe men do and plot in private
So that I may conclude and that truly of them, Except they ſeriouſly and cor
And this ſhall ſuffice to have ſpoke of the three Characters of all true Saints indeed contained in the third verſe of this 15. Pſalme. There are yet other four in the inſuing verſes, three of which I will run over briefly, they being all things of practice and well known to all men: And they are theſe; In whoſe eyes a vile perſon is contemned: and he honoureth them that fear the Lord: and he that ſweareth to his own hurt and changeth not.
The firſt of theſe Characters, is, to contemn a vile perſon.
The ſecond is, to honour ſuch as fear the Lord.
The third is, to ſwear to his own hurt and change not.
Thoſe therefore that are Saints indeed, in whoſe lives and converſation theſe three Characters are evidently viſible and apparent; and thoſe that either countenance vile perſons, and honour not ſuch as fear the Lord, or break their vows, promiſes and covenants with either God or men, they in Gods repute are not Saints indeed, pretend they what they will, but are wicked and ungodly men and ſuch as bring down the wrath of God upon the place where they live: For as Solomon ſaith, By the bleſſing of the righteous the city is ſaved, ſo by the mouth of the wicked it is overthrown. Prov. 11. ver. 11. Wicked and ungodly men are the cauſe of the ruine of Cities and Countryes; according to that of Saint Paul the ſecond of Timothy chap. 3. ver. 1, 2, 3, 4, 5. This know alſo (ſaith he) that in the laſt dayes perilous times ſhall come; for men ſhall be lovers of their own ſelves, covetous, boaſters, proud, blaſphemers, diſobedient to Parents, unthankfull, unholy, without naturall affection, covenant-breakers, falſe accuſers, incontinent, fierce, deſpiſers of thoſe that are good, traiterous, heady, high-minded, lovers of pleaſures more then lovers of God, having a forme of godlineſſe, but denying the power thereof, from ſuch turne away: For of this ſort are they which creep into widdows houſes, and lead captive ſilly women laden with ſins, led aIn the which words, briefly we may take notice that the Apoſtle ſetting down the reaſon of the perilouſneſſe
and danger of the latter times, ſaith not that either in reſaith he, for that men ſhall be lovers of themſelves, coSo that ſelfe-love, covetouſneſs, falſe accuſations of their brethren and covenant-breakare the cauſe that makes times perillous and brings down the judgements of God upon any city and places where the Inhabitants are practicers of theſe ſinnes: And therefore the Apoſtle after he had forewarned all ſuch as fear God of the cauſe of all the evills that are comming upon the world, commands all the true Saints indeed to take heed of ſuch men, and in expreſſe words ſayes, from ſuch turne away; have nothing to do with ſuch, for all covenant-breakers and falſe accuſers, and ſuch as countenance vile perſons and honour not them that fear the Lord, and ſuch as keep not their word and promiſe with neither God nor men, are the cauſe of the perils and miſeryes that ſhall come upon the world, and therefore all ſuch are not Saints indeed, but ought to be abhorred and avoyded according to that of Solomon Prov. 4. ver. 14, 15. Enter not (ſaith he) into the path of the wicked, and go not into the way of evill men. Avoyd it, paſſe not by it, turne from it, and paſſe away. Here we ſee the wiſe man, as if he could never have given caution enough to all his ſchollers, by many reduplications of his words gives all the people of God a ſtrict charge not ſo much as to company with ſuch men: and that for the many reaſons ſet down in the following verſes; but this reaſon ſpecified by Saint Paul may ſuffice, who ſaith, That all covenant-breakers, and falſe accuſers and ſelf-ſeekers are the cauſes of perillous times: and ſo are all ſuch, in whoſe eyes a vile perſon is not contemned, and who honour not ſuch as fear the Lord, and who keep not their covenant and promiſe: For all ſuch are no Saints in Gods eſteem, and therefore a wicked generation of men and ſuch as make the times wherein they live perillous and dangerous, and therefore ought by all the true Saints and godly to be ſhunned and avoyded.
Now if it can be proved that the Independents be ſuch, as in whoſe eyes a vile perſon is not contemned, and ſuch as honour not thoſe that fear the Lord, and ſuch as keep not their word and promiſe neither with God nor man, but are notorious covenant-breakers, or
aſſenters to all ſuch perſons, then it will follow that they are not Saints indeed: For the Characters of the true Saints are to contemn a vile perſon, & to honour thoſe that fear the Lord, and to keep their vowes and promiſes both with God and men; for not onely the Pſalmiſt thus deſcribeth the true Saints, but Saint John alſo ſaith, By this men are known to be Saints if they love the brethren, by this ſaith Chriſt, ye ſhall be known to be my Diſciples, that is Saints indeed, if ye love one another: I ſhall therefore demand of any well grounded Chriſtian, Whether they beleeve that thoſe that run from place to place, and joyn with any wicked and ungodly men and ſeeke their advancement, & that to places of the greateſt truſt in the Kingdome, and prefer them before ſuch as they dayly acknowledg to be godly and truly religious, and will run from Committee to Committee, to do the moſt wicked and vile men and known Malignants any courteſie, and will both in word, countenance and deeds favour and honour them; I demand I ſay, whether they think that in ſuch mens eyes as will do all theſe offices to wicked perſons and that in oppoſition to any of their godly brethren, and that will at any time joyn with any ſuch againſt either the godly and painfull Miniſters or their Presbyterian brethren to defame them or do them any miſchiefe or to remove them from their places and livelyhoods, or for the hindring of their preferments, yea and which is more for the hinbefore ſuch as fear the Lord; I am moſt aſſured he will conclude and affirme, That in their eyes a vile perſon is not contemned.
Now that this is the dayly practice of the Independents, I underthat when the Independents have been demanded by ſome godly and orthodox Ministers why they have left the publick Aſſemblies ſeeing there was now no ceremonies nor any thing in their doctrine that they could finde fault with, and they have replyed, That it was in regard that their Congregations were mixt,
that tagg ragg and all ſorts of men were admitted to the Sacrament, with whom they could not joyne. Whereupon the Miniſters, that they might remove this ſcandall and offence, laboured by all means to perſwade the people ſo to behave themſelves as they might mathat theſe Independents, who thoſe godly Miniſters had ſuch a deſire to pleaſe, went unto theſe wicked and ungodly men that the Miniſters excepted againſt for their converſation as ungodly and prophane, and joyned with them againſt their Miniſters, ſaying unto them, What will you give tythes and maintenance to ſuch Miniſters as ſhall thus deal with you as to deny you the Sacrament of the Lords ſupper? ſurely were I in your condition, & were I a Member of your Congregations, I would never own ſuch a man for my Minister, nor never give any allowance to any ſuch as would not adminiſter the Sacrament unto me: By which practices of theirs they have made thoſe painful Mi
And that all the Independents are notorious covenant-breakers, or aſſenters unto ſuch as violate their oathes and promiſes both to God and men, all the Kingdome can witneſſe for me, eſpecially
no Saints indeed, when they manifeſt by all their practices that they neither walk uprightly nor work righteouſneſſe, nor ſpeak the truth in their heart, and when they backbite their neighbours with their tongue and do evill unto them and receive a reproach againſt their neighbours and countenance vile perſons, and honour not ſuch as fear the Lord, and keep not their promiſes either with God or men; by all which they dethat they are not Saints indeed, when all theſe Characters are the badges onely of wicked men, to do contrary to that deſcription of true Saints.
Now when all the Churches of the Congregationall way conſiſt of ſuch Members as theſe are, it followes that they are mixt Aſto be ſeparated from and not to be communicated with in holy things; and that from their own principles: For they pretend they ſepaand ſuch Saints as Job would not ſet with the dogs of his flock.
Many other Arguments alſo might I here bring againſt both the Miniſters and people of the congregational way to prove them no viſible Saints, and that not from any private information or claneither this is not the Goſpel (ſaith he) of Jeſus Chriſt, or if it be the men now living are no Chriſtians: After the ſame manner I may truly ſay of thoſe of the Congregational way, that either this diſcription of the true Saints is not the word of God, or if it be, thoſe of the Independent Aſſemblies are no Saints: for there is no agreement between them and the deſcription of thoſe Saints there ſpecified, as all their practices ſufficiently and apparently declare.
And now the fourth and laſt part of my Minor Propoſition reviz. That the Independents and all thoſe of the Congregationall way despiſe their Chriſtian Brethren
and ſeparate from them as being more holy then they; which is ſo apparently true, as beſides their words and Pamphlets in all which they proteſt againſt us, as enemies of the Lord Jeſus Chriſt & his Kingdome and as an Antichriſtian brood, their dayly practice declareth it, who have moulded themſelves into innumerable ſucking Congre
Having therefore thus proved all the parts and branches of my minor propoſition, the major being undeniable, the concluſion will neceſſarily follow, That the Churches of the Congregationall way, are not true Churches after the New Teſtament forme, as not conſi
So that now, it is apparently evident to the judicious Reader from that I have formerly ſpake & from my brother Burtons words and from their own definition of a Church, That neither the Church of Ieruſalem, nor any of the Primitive and Apoſtolical Churches, were true formed Churches after the New Teſtament form, if my brother Burtons and I. S. his words and their definition of a Church ▪ be true, and that the very Churches of the Congregationall way, as not coming within the bounds of that definition, are no right conſtituted Churches, as not conſiſting of all viſible Saints & cōmunicating in all Ordinances, and which is more, That if they will be right formed churches they muſt al be dependent. All this I ſay is ſufficiently proved fIohn & Chriſts diſciples) as formed into a church or Churches after the New Teſtament form: for the firſt formed Church we read of is Acts the ſecond, that conſiſted onely of viſible Saints, and yet had neither Deacons nor Presbyters at that time, nor diſtinct Officers and Members united into one Church body reſpectively, and wanted that part of Diſcipline alſo of caſtBurton aſſerteth pag. 10.)
That thoſe Congregations that conſiſt of viſible Saints, though they have not diſtinct Officers within themſelves and want Diſcipline, may be true formed Churches after the New Teſtament form, as the Church here of Joruſalem was, which at that time it was a true formed Church (by my brother Burtons confeſſion) had no Deacons, nor Elders nor dictinſtion of officers & members, nor that part of Diſcipline for caſting out cora true formed church, & that becauſe the Members of that Church conſiſted of viſible Saints: from all which I may draw theſe two infalliblecon
The Firſt, that all ſuch congregations as conſiſt of viſible Saints, ſuch as beleeve the Goſpel, and make profeſſion of the ChriThis firſt concluſion, I ſay, I infallibly gather from the Independents doctrine.
The ſecond is this, That whatſoever Congregations and AſſemAnd this ſhall ſuffice to have ſpake to all that Mr Knollys I. S. & my Brother had to reply againſt all my Arguments, for the proof of my firſt Propoſition, viz. that there were many Congregations and ſeverall Aſſemblies of beleevers in the Church of Ieruſalem, in the which they injoyed all acts of worſhip, and all the ſaving and ſealing Ordinances amongſt themſelves, and that before the perſe
And now I come to what Maſter Hanſerdo, I. S. and my BroBurton have to anſwer to my ſecond, third and fourth ProKnollys, I. S. or my brother Burton have to ſay to all my Arguments conthe gathering of Churches, and touching the liberty of conſcience, or the toleration of all Religions; and becauſe they are not ſo large in their anſwers to them, as they were to my fore-going reaſons; and to ſpeake the truth, ſpeake little to the purpoſe, but for the overthrowing of their owne opinion, and for the corroboI will ſet downe my Propoſitions, and ſhew how farre the Jndependents aſſent unto them; and I will then alſo faithfully relate their owne words, ſo far as they are for their purpoſe, or any way make againſt my Arguments, or are in any respect advantagious to their cauſe.
My ſecond Propoſition now followeth, viz. That all theſe congregations and ſeverall Aſſemblies made but one Church. And for proofe of this I ſhall not need to uſe many words, or any great diſpute; for the brethren themſelves acknowledge, that all the beleevers in Jeruſalem were all Members of that Church, and they accord farther, that it was but one Church. And it is manifor it is ſaid, they that were converted, were added to the Church; and therefore Members of it, and that they continued in the Churches communion, and in the Apoſtles doctrine, and put their eſtates in the Churches common treaſury, and
(I ſay) our brethren doe acknowledge, and take this fellowſhip of theſe Members for a paterne of ordinary Church-communion; and therefore this my ſecond aſſertion is without controverſie, it being in expreſſe words ſet downe in the 2, 3, 4, 5, 6. chapters of the Acts, and many places in the ſame Storie, and aſſented to by the brethren.
To this Propoſition, and the Reaſons of the ſame, Maſter Knollys in the eleventh page of his Pamphlet thus replyes. To which J alſo (ſaith hee) conſent; but the brethren have not acknowJeruſalem there were divers Congregations and ſeverall Aſſemblies of Beleevers; and therein I muſt manifeſt my diſſent from the Doctors opinion, promiſing him, if he ſhall ſoundly prove it in expreſſe words of Scripture (which he hath undertaken) I will acknowledge it.
Knollys hath to ſay to this Propoſition. I will firſt therefore reply to him, and in doing that, inſert my brother Burtons anſwer to it, with what I. S. hath to ſay, and anſwer to them all in order. Now whereas Maſter Knollys affirmes, that the brethren have not acknowledged, nor the Doctor by Scripture proved that in this one Church of Jeruſalem there were divers Congregations and ſeverall Aſſemblies of Beleevers; in all hee ſaith, I am moſt aſſured all that ſhall without prejudice reade my fore-going Arguments, and ſeriouſly weigh and conſider what my Brother Burton, Maſter Knollys, and I. S. have written, will conclude, That Maſter Hanſerdo is a man of very ſhallow capacity, and of as little honeſty, and no way to be credited in what either hee ſaith or writeth. Neither ought Maſter Knollys in this controverſie (eſpecially when the debate is yet ſub Iudice) to bee both party, witneſſe, Iury and Iudge, in his owne cauſe, as all wiſe men will gather: and therefore I leave it to the judgement of the learned, whether or no I have not by Scripture ſufficiently prothere were many congregations, and ſeverall Aſſemblies of Beleevers in that one Church; and whether I have not by expreſſe words of Scripture, and from my brother Burtons and Maſter Knollys his owne words abundantly evinced it; all this, I ſay, I leave to the judgement of all impartiall and underſtanding Chriſtians, who I am confident will grant that I have ſufficithere were many congregations of beleevers in the Church of Jeruſalem; and therefore I challenge Maſter Knollys his promiſe, and expect that hee ſhould acknowledge his error; and ſo relinquiſh his fond opinion of Independency, which if he doe not, hee cannot be an honeſt man, and a true Saint, as not keeping his word; for David deſcribing a true Saint, Pſal. 15. verſe 4. ſaith of ſuch an one, that hee ſweareth to his owne hurt, and changeth not. Now if hee bee in the number of thoſe Saints, and will keepe his promiſe, hee will abandon his tenent of the con
But becauſe Maſter Knollys ſo peremptorily aſſerts, that the brethren have not acknowledged that there were many congregations and ſeverall Aſſemblies of Beleevers in the Church at Ieruſalem; I ſhall deſirehim and all thoſe of his fellowſhip to hear my brother Burton who eſteems of himſelfe as none of the weakeſt brethren, but accounteth himſelfe a Champion, and therefore cometh out to
that there were many aſſemblies of Beleevers and Saints in the Church of Jeruſalem, and this his book is allowed of and highly approved of by many of them: And if I have not been miſ-informed, it was licenſed by their Batcheler of the black-art of Il-dependency that ſhotten hering in divinity, who alloweth of all their other Pamphlets and ſets his Imprimatur to them; So that what he licenſeth is approved of by them all.
Now I deſire Mr Knollys and I. S. and all thoſe of his ſociety to liſten unto their great Rabbi, old Harry, my courteous and lear
The first formed Church (ſaith he) we finde is in the ſecond of the Acts, which though conſisting of five thouſand, yet it was one entire particular Church and not Churches; and they continued dayly (v ▪ 1.) and in the Temple (ver. 44. 46.) growing from an hundred and twenty (Acts 1. 15.) to three thouſand more (chap. 2. 41.) and then in all five thouſand (ch. 4. 4.) and all theſe but one Church which aſſembled together to hear the word in the Temple, and though they wanted a convenient place ſo ſpacious as wherein to break bread or to receive the Lords Supper all together, ſo as they were conſtrained to ſever themſelves into diverſe companies in ſeverall private houſes to com
Theſe are my brother Burtons words in the name of all his breKnollys and all men that the brethren have acknowledged there were many Congregations of beleevers in the Church of Jeruſalem. But for the farther confirmation of this truth, that the brethren have acknowledged there were ſeverall aſſemblies of beleevers in the Church of Ieruſalem, I will unto the teſtimony of my brother Burton add the teſtimony likewiſe of another faithfull brother againſt whom I preſume Mr Knollys can have no juſt exception; ſo that this truth being confirmed by the mouth of two approved and ſeraphicall witneſſes, the brethren can never doubt of it any more: and this witneſſe is one Saint Hanſerdo one of Saint Georges for England his Chaplaines, a man worthy of eſteeme who uſually preacheth on
all the the truth (as he ſaid) of the Goſpel; And therefore I know Mr Knollys will give great heed to Saint Hanſerdo's teſtimony concerning this matter, and he touching this point in the tenth page of his learned book ſaith that the Apostles and all the Beleevers in the Church of Ieruſalem met together with one accord in one place, to wit, the Temple, and in SoPorch, and brake bread from houſe to houſe domatim, and thus they did quotidie day by day &c.
From the which two teſtimonies the one of my brother Burton the other of Saint Hanſerdo, all intelligible men may eaſily gather, that there is very little credit at any time to be given to what Mr Knollys or thoſe of his party ſhall affirme either concerning the judgFor he in the name of them all aſſerteth theſe two things.
The firſt touching themſelves: viz. that the brethren (meaning all the Illdependents) have not acknowledged that there were many congregations in that one Church at Ieruſalem.
The ſecond concerning my ſelfe, of whom he ſaith, that the Doctor hath not by Scripture proved that there were ſeverall aſſem
Now for the latter of his aſſertions, I have not only from ScripBurton and Maſter Hanſerdos their owne conceſſions made it good: viz. that there were many Congregations of Beleevers in the Church of Ieruſalem: And thereKnollys of calumny and diſhoneſty.
And for the firſt of his aſſertions: viz. That the brethren have not acknowledged it, for the conviction of him of an apparent untruth in this, my brother Burton and Saint Hanſerdoes teſtimonies do it for me; for in their above mentioned words, and that in the name of all the Independents, and that in books approved of by many of that way, in thoſe I ſay my brother Burton conceptis verſaith, that though it was but one entire Church, yet for want of a convenient place ſo ſpacious as where to break bread, they were conAnd Saint Hanſerdos his teſtimony is as full as my brother Burtons, for he ſaith the Apoſtles and beleevers met day by day in the Temple and in Solomons Porch and brake bread from houſe to houſe, that is they did communicate from houſe to
houſe or in every houſe; So that Saint Hanſerdos witneſſe to prove many aſſemblies is moſt evident. So that both theſe brethren in the name of all their fraternity acknowledge, there were may Conand my brother Burton ſaith moreover, that they were ſo many branches of one and the ſame particular Church.
Now I refer my ſelfe to all the world, whether there be any reKnollys or any of his faction, when he and they at pleaſure dare publiſh ſuch notothat the brethren have not acknowledged that there were many congregations of Beleevers in the Church of Ieruſalem, when my brother Burton notwithſtanding and Saint Hanſerdo have in expreſſe words, and that in the name of all their fraternity aſſerted, That when there were but five thouſand yea but three thouſand beleevers, for the largneſſe of the Church at that time and for want of ſo spacious a room as could contain them all to injoy all acts of worſhip, they were then forced to ſever themſelves into divers companies and that in ſeveral private houſes and to break bread from houſe to houſe. So that for Mr Knollys and thoſe of his way they are not to be regarded: for all they of that fraternity are generally ſo given to tell untruths, that for my part, I never believe them; neither when they ſay true, nor when they ly; for they wil ly by the day & by the night.
But out of my brother Burtons and Hanſerdoes words and that in the name of all their brethren, I deſire the Reader to obſerve what they both grant. And firſt to conſider my brother Burtons expreſſions, for he in them accordeth to theſe three things: viz.
Firſt, That the Church of Ieruſalem was but one particular Church.
Secondly, He acknowledgeth that there were divers companies of Beleevers and that in ſeverall private houſes in that Church, which did dayly communicate in Gods Ordinances ſeverally.
Thirdly, He aſſerteth that all thoſe companies in thoſe ſeverall private houſes were but ſo many branches in that one and the ſame particular Church.
Now in the ſecond place I ſhall deſire all men duly to weigh Saint Hanſerdoes words in his reply to my ſecond propoſition, and
that the Church of Ieruſalem was but one Church, notwithſtanding in the ſame page he granteth that that Church conſiſted of diverſe Congregations; for he acknowledgeth, that they had a congregation in the Temple, that is one place; and he grants alſo, they had an Aſſembly in Solomons Porch, that is anothat they brake bread from houſe to houſe
domatim; and thus they did quotidie day by day: Here Hanſerdo aſſigneth innumerable places more then the Temple and Solomons Porch wherein the beleevers at Ieruſalem communicated and partaked in all acts of worſhip, and that every day, and thoſe places were as he aſſignes them Knollys; So that when Saint Hanſerdo hath acknowledged that the beleevers in Ieruſalem were in ſuch multitudes that beſides the Temple and SoloPorch, wherein they met every day to heare the word, they brake bread and heard the word dayly alſo from houſe to houſe and in every houſe, then he in this doth accord with my brother Burton, that there were divers Congregations and ſeverall Aſſemblies of Beleevers in the Church at Ieruſalem, which Maſter Knollys neverthethat the brethren have not acknowledged it, nor the Doctor by Scripture proved it, when Saint Hanſerdo ne
Ʋna fidelia duos parietes, hath done both.
For firſt, he acknowledgeth there were many Congregations there.
Secondly, he proveth it by Scripture as out of the firſt 5 chapActs: So that Maſter Knollys I hope will not hereafter ſay that the brethren have not acknowledged that there were many Congregations in Ieruſalem.
But I do verily beleeve that Maſter Knollys and all the brethren of the Congregationall way, when they ſhall duly and maturely conſider what my brother Burton and Saint Hanſerdo have acknowledged, will give them little thanks for their paines; for their doctrine is not onely contrary to all the Independents principles, but totally ſubverteth and overthroweth the tenent of the CongregatioFor all the Independent Miniſters through the World preach up and publiſh in all their Pamphlets, that in all the PrimiAnd this doctrine they have broached to all people whereſoever they come, perſwading them that this is Gods way, and the Goſpell way, and the right way of gathering Churches, and therefore they call it the Congregationall way, affirming, that all the ApoſtoAnd many of the brethren both aſſembled and not aſſembled, have been heard ſay and promiſe, that if it could evidently be made appear unto them, that there were many Congregations and diverſe Aſſem
This I ſay, all the Independents that I have ever talked with or or by relation heard of, have promiſed and by proteſtation engaged themſelves, that if it could be made appear unto them by the word of God, that there were many Congregations of Beleevers either in Ieruſalem or in any of the Primtive churches that then the controverſy amongſt the brethren would be at an end.
Now although I have in the foregoing treatiſe ſufficiently evinIeruſalem, and that they were all deKnollys hath ſo peremptorily affirmed, That the brethren have not acknowledged that there were divers Aſſemblies of BeBurton and Saint Hanſerdo are forced to confeſſe (though I muſt needs ſay thus much of them both, That they withhold much of the truth in unrighteouſneſſe, as I ſhall by and by make appear) but this (I ſay) I deſire all men adviſedly to weigh, what they are both conſtrained to acknowledge.
Firſt therefore I will again ſet down my brother Burtons words, and in the ſecond place I will repeat Saint Hanſerdoes expreſſions: For my brother Burton his words are theſe, They were (ſaith he) constrained to ſever themſelves into diverſe companies, in ſeverall private houſes to communicate; and which is more, he granteth, That thoſe ſeverall companies were but ſo many branches of that one and the ſame particular Church, &c. thus he. Maſter Hanſerdoes words are theſe, All the beleevers (ſaith he) in the Church of Ieruſalem, met together with one accord in one place; to wit, the Temple, and in Solomons Porch, and brake bread from houſe to houſe, and that day by day: theſe are Saint Hanſerdoes own words. Now I ſhall deſire all judicious Chriſtians duly to conſider both their expreſſions; for all men know, that branches either of a vine or tree, as we ſee it in the fifteenth of S. Iohn, and in the eleventh of the Romans, they are all dependent upon the Vine and root, as drawing life and ſap from them; for being ſevered and cut off they do forthwith dye and wither. Now then, if according to my brother Burtons opiThat there is the ſame relation between the ſeverall companies in thoſe ſeverall private houſes and the whole particular Church in Jeruſalem, that is between either the branches of the Vine or Tree, which ever depend upon their ſtock or root for ſap and life, and for the compleating of them: then I ſay, by my brother Burtons own conceſſion, There were not onely many Congregations of beleevers in that Church, but they all of them were dependent of that one particular PresbyteCommuni conſilio Presbyterorum. And the ſame may be concluded out of the words of Saint Hanſerdo.
And whether this be not true or no, I refer it to the judgement of all ſuch Chriſtians, as have not either morgaged their reaſon; and put it out of their own poſſeſſion, or abſolutely ſold the fee ſimple of their underſtanding; and to all ſuch I ſay, as have not been prodigall in eyther of theſe kindes, or have not forfeited all their wit and knowledge, and ſo are to be begged for punies and
Burton with one ſtroke of this his Phocions hatHydra, and indeed utterly overthrown their whole Congregationall Fabrick, and the ſame they will conHanſerdo.
Yea, I dare in this controverſie between us, make my brother Burtons and Mr Knollys their greateſt friends, and my greateſt enemies arbiters and judges, eſpecially if they be not ſo wedded to their own reſolves and opinions, that be they never ſo adulteraBurtons and Hanſerdoes words be true, and to be credited, and if they both ſtand to what they have ſaid, to wit, That there were many companies of beleevers in the Church of Ieruſalem, and that in ſeverall houſes, where they did communiIeruſalem was Dependent, and Presbyterianly and Claſſically goverKnollys himſelfe will in time be convinced of his errour, and will not hereBurton and Saint Hanſerdo that faithfull brother and witneſſe hath written.
But as I accuſed my brother Burton and Mr Knollys before of jugling and of indirect dealing in this ſo ſerious and weighty a matter: ſo here I will make it good; for,
They make all the beleevers of Ieruſalem, till the receiving of the gifts of the holy Ghoſt (which we read of Act. 2. ver. 1.) to amount to no more then an hundred and twenty names, and ſo would perſwade the poor ignorant people, that there were no more beleevers then in Ieruſalem, which I affirm is a great wickedneſſe in them both, ſo to betray the truth and to give the ſpirit of God the lye, when it is manifeſt out of all the Evangeliſts, that there were infinite multitudes of beleevers then in Ieruſalem all inhabitants there; and when in expreſſe words, in the ſecond of the Acts it is ſaid, That there were devout men and true worſhippers from out of all the Nations under heaven, at that time in that City.
Secondly, whereas it is related in the ſecond chapter, That there were three thouſand ſouls at the firſt miracle and ſermon of Peter converted, beſides many others that the Lord added dayly to the Church, ver. 47. And whereas it is recorded in the fourth chap. That there were five thouſand men more converted by another miracle and Sermon: and whereas it is ſtoried in the 5 chap. upon the miraculous and fearfull death of Ananias and Saphira his wife, and through the other ſigns and wonders the Apoſtles wrought, that beleevers were more added unto the Lord multitudes both of men & womē, v. 14. mark I pray the expreſſion, it is ſaid, there were multitudes; now multitudes among the Romans and in all nations is ever taken for turba or agmen, a great company, that is, for a great Aſſembly or Congregation; and here the word of God affirmes in the plumultitudes both of men and women were added to the Lord, that is to ſay, many more great Congregations and AſſemIeruſalem, all this I ſay is evident out of thoſe words.
And whereas it is farther related in the ſixt chapter ver. 7. that the word of God increaſed and the number of the Diſciples multiplyAnd whereas in divers other places of the Acts it is witneſſed that there was increaſe upon increaſe of beleevers in that Church: And whereas in the 21. of the Acts it is recorded that there were many ten thouſand beleevers there & all Inhabitants; my Brother Burton and Mr Knollys in their enumeration of the Beleevers in Ieruſalem at firſt and laſt make them but five thouſand in all. My brother Burtons words are theſe: Growing (ſaith
he) from an hundred and twenty (Acts 1. 15.) to three thouſand more (chap. 2. ver. 41.) and then in all five thouſand (chap. 4. ver. 4.) and all theſe but one Church. Maſter Knollys his words are theſe, Page 8, Thoſe places in Matthew and Mark and Luke (ſaith he) tell us of very many who were baptized by John and by Chriſts Diſciples; but do not declare how many of theſe baptized perſons were of the Church of Ieruſalem; and for ought I know (ſaith he) or the Doctor either, many of thoſe baptized perſons might be in the other Churches of Iudaea, yea the most of them and but few in Ieruſalem, it may be no more but thoſe hundred and twenty mentioned Acts 1. 13, 14, 15. to whom were added about three thouſand ſoules. And in the ninth page he ſaith the text well conſidered onely holds forth, that the number of men was made up five thouſand. Thus he. So that in the reckoning of my brother Burton and Maſter Knollys, the whole number of beleevers in Ieruſalem at firſt and laſt was but five thouſand in all.
Now I refer my ſelfe unto the judicious and godly Reader wheI. S. his language, and whether or no my brother Burton and Maſter Knollys have not with-held the truth from the people in unrighteouſneſſe, Rom. 1. And whether they have not done moſt ſacrilegiouſly, unjuſtly and wickedly in thus robbing the Church at Ieruſalem of ſo many thouſand Members?
For firſt they ſubduct and cut off all thoſe that were baptized by Iohn the Baptiſt and Chriſts diſciples, and all thoſe devout men, and true worſhippers in Ieruſalem ſpake of in the ſecond chapter, and take no notice of them.
Secondly, whereas it is related in the ſecond chapter, verſe 47. that beſides thoſe three thouſand ſoules that were converted by Peters Sermon, that the Lord added daily unto the Church ſuch as ſhould be ſaved, they ſubduct and cut off thoſe likewiſe, and make no mention of them. And whereas in the fourth chapter the number of thoſe that were converted by the ſecond miracle, and ſermon, is related to be about five thouſand men, they cut off three thouſand of theſe alſo; and whereas in the fifth chapter it is ſaid, that Beleevers were more added to the Lord, multitudes both of men and women, that is to ſay many more great Aſſemblies and Congregations then were before, all thoſe in like manner they ſubduct and pare off: and whereas in the ſixth chapter it is relathat the word of God increaſed, and the number of the diſciples multiplyed in Jeruſalem greatly, and a great company of the Prieſts were obedient to the faith, all thoſe likewiſe they defalcate with all the other increaſes of multitudes the Scripture ſpeaks of, with the many ten thouſands recorded in the 21. chapter, neither doe they make any mention of them, or take any notice of them, but caſting up the whole ſumme, they bring in the totall reckoIeruſalem at firſt and laſt to be but five thouſand in all; and all this they have done out of their perverſe wilfull and obſtinate wickedneſſe, to the end they may deceive the ignorant and ſimple people, (which is a moſt horrid ſinne and wickedneſſe in them thus to juggle) who they could not delude, if they were indeed truly informed, and did not they and their complices with-hold the truth from them in unrighteouſneſſe; for were the people truly informed, that in the Church of Jeruſalem there were many ten thouſands; al intelligible, yea, but ordinary underſtanding men and women, yea very children would conclude, That they could not then all poſſibly meet in one congregation or a few to partake in all acts of worſhip, and therefore of neceſſity they muſt be diſtributed into divers congregations and aſſemblies, all which notwithſtanding made ſtill but one Church, and therefore they would gather that they muſt neceſſaBurton, Maſter Knollys, and all thoſe Teachers of the congregationall way, thus to abuſe the people, and whether this be not in them all to with-hold the truth in unrighteouſneſſe, I leave it to the judgement of all the truly godly, and ſuch as make conſcience of their wayes and dealings.
And now I come to what I. S. that Groll hath to ſay to my ſeFlagelli hee hath theſe words by way of anſwer. I am not (ſaith hee) ſatisfied by any thing that hath beene alleaged by the Doctor, that the Church of Jeruſalem conſiſted of many congregations and aſſemblies, and that upon the ſcruples before inſtanced. Thus I. S. expreſſeth his non-ſatisfaction in that place; and in the tenth page for farther
you ſay the brethren themſelves acknowledge, that all the Beleevers in Iewere all Members of that Church. If you meane that Church spake of Acts the 15. 4. J deny, and ſay it is a groſſe preſumption, and begging of the queſtion, to ſay that wee acknowledge all the Beleevers in Ieruſalem, to be Members of that one miniſtring Church, eſpecially if you reckon all Iohns Diſciples and converts to thoſe Beleevers: for as there was a good ſpace of time after there were multitudes of Beleevers, ere there was ſuch a Church; ſo for any thing hath yet beene brought to the contrary, it is probable▪ enough, that the true Beleevers, which were not ſo many, after you have cut off Iohns converts, I meane thoſe that did ſticke in Iohns Baptiſme, which were multitudes and temporary Beleevers, which ceaſed to walke with Chriſt, which were not a few and ſtrangers, which did afterwards diſperſe themſelves into ſeverall countries, thoſe that did remaine at Ieruſalem, did gradually gr
viz. that this Propoſition is manifeſt out of the Scripture, viz. that they that were converted, are ſaid to be added to the Church. For what (ſaith I. S.) if that be to be underſtood of the Church Catholick, and not a particular church? It may not be denied that the word Church, is often ſo uſed in the New Teſtament, and it is ſuſpicious that the three thouſand converted at once, were not ſo ſoone inſtructed in church fellowſhip as converted, &c. Thus worſhipfull Sir I. S. diſpuPaul ſpeaketh of, 1 Tim. chap. 1. verſe 7. who deſiring to be Teachers of the Law, underſtand neither what they ſay, nor whereof they affirme: and confident I am, that there was never a more arrogant, and a more preſumptuoas ſot that ever put pen to paper, then this I. S. and whoſe words areJeruſalem hee ſpeakes of (as all the learned wil eaſily by his expreſBurton, and Maſter Knollys, that as they are fratres in malo, ſo they are equally guilty of the ſame ſacriledge & unrighteous dealing, foras I. S. ſo they alſo rob the Church of Ieruſalem, of all thoſe Members that were converted by Iohn the Baptiſt, Chriſt himſelfe, and his bleſſed Apoſtles and Diſciples before Chriſts death, as is manifeſt from their words quoted before, and from I. S. his ſcruples hee ſpeakes of, page 8. and 9. where hee unchurches and unchriſtians all thoſe that were converted by Iohns and Chriſts miniſtry, hee alſo with them with-holds the truth from the people in unrighteis a meere Preſumptiou and begging the queſtion, to uſe his grolliſh expreſſion, hee to all his iniquity adds tranſgreſſion and ſinne, which is the height of wickedneſſe accumulating error upon error, as will frequently apcuts off all thoſe that were baptifrom the Beleevers in Ieruſalem whom hee deIohns diſciples and converts.
Secondly, Hee affirmeth of them all that they ſtucke in Iohns Baptiſme, and were but temporary Beleevers, and ceaſed to walke with Chriſt.
Thirdly, Hee affirmeth that thoſe that were baptized by Iohn the Baptiſt did afterwards diſperſe themſelves into ſeverall countries.
And fourthly, Hee aſſerteth, that thoſe that did continue at Iedid gradually grow up into church fellowſhip. Every one of the which aſſertions of Sir I. S. howſo ever they are preſumptuThat thoſe that did remaine in Ieruſalem, did gradually grow up into Church fellowſhip, as if they had not by Saint Iohns Miniſtry been made perfect Chriſtians, I ſay this is contrary to the expreſſe words of our Saviour, Luke the 7. where hee giveth this teſtimoIeruſalem to Iohns BapMatt. the 3. and Marke the 1. That Ieruwent out to him, and they of Ieruſalem, that they juſtified God, and rejected not his counſell againſt themſelves to their owne deſtruction, as the Phariſees and Lawyers did, but they embraced Gods mercy to their ſalvation. So that by Chriſts own teſtimony and witneſſe, the Phariſees and Lawyers onely excepted, all the other were good and perfectly made Chriſtians, and in ſuch a Church fellowſhip as with which they grew up to a perfect ſtaI. S. not onely ſaying, that they were temporary Chriſtians, and ceaIohns Miniſtry very well inſtructed in their duty in all reſpects. Therefore both J. S. my brother Burton and all the Ill-dependents, are moſt abominably wicked thus with their ſcriblings to unſettle the minds of the people, ever pratling about a kind of Church fellowſhip, of which they have neither Precept nor Preſident in all Gods holy Word, and which they themſelves could never declare unto the world what it was, and I. S. ſaith in the words above cited, which is another of his great errors, that it is ſuſpicious, that the
three thouſand converted at once, were not ſo ſoone inſtructed in church-fellowſhip as converted. Theſe are his expreſſions.
From which I gather that Sir I. S. and all his complices are a generation of men very cenſorious, and that they are creatures full of jealouſies and cauſeleſſe ſuſpicions, and therefore that they ought by all good men to be ſhunned and avoyded, as both danPeter, as not well inſtructed in church fellowſhip, notwithſtanding in the very ſame chapter it is related, that they were all well taught their duties, both towards God, and one towards another; truly if ever any people were wel inſtructed, they all were, in whom all the acts & fruits of faith are evident, for whereſoever it comes it purifies the hearts of al thoſe to whom God hath given it, Acts 15. as here it is manifeſt it did it in that the ſoules of all thoſe converts being purſued by the guilt of their owne ſinne in crucifying the Lord of life, and being ſenſible of the wrath of God due unto them for this their ſinne, their conſciThat they continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and in the breaking of bread, and in prayers, and that all that beleeved were together and had all things common, and ſold their poſſeſſions and goods and parted them to all men as every man had need, and that they continued daily with one accord in the Temple, and that they brake bread from houſe to houſe, and did eate their meat with Gladneſſe and ſingleneſſe of heart. Thus the Holy Ghoſt deſcribeth thoſe three thouſand converts unJ. S. ſaith) it is ſuſpicious, that the three thouſand converted at once, were not ſo ſoone inſtructed in Church fellowſhip, as converted when the Scripture reporteth the contrary, it be not to give the Spirit of God the lye, I leave it to the judgement of all the godly and impartiall RI. S. For
I. S. is here and thoſe of his Fraternity; yet I am confident the Independnnts will never be induced to imitate the example of thoſe three thouſand, and I have very good reaſon to make mee continue in this beliefe for what I already know in their daily practiſes, and therefore they are rather to be ſuſpected that they are not well inſtructed in church fellowſhip, they make notwithſtanding ſo great a noyſ aboutPeter, after Chriſts aſcenſion, and to adjudge both Paſtors and people to bee all ignorant, what church government and church fellowſhip was, I leave it likewiſe to the judgement of the prudent, & adviſed Reader? And yet this is the daily practiſe of al the IllActs the 20. and therefore could bee ignorant of no
But yet notwithſtanding I. S. and his brethren are ſtill full of ſuſpicions and yet never ſatisfied in any thing that can be produced out of the holy Scripture to confute their erroneous novelties: for although I had ſufficiently confirmed my firſt propoſition and proJohn and Chriſts Diſciples were good Chriſtians and true BelieJeruſalem, yet I. S. page 11. ſayes, He is not ſatisfied by any thing that hath been alledged by me, that the Church of Ieruſalem conſiſted of many Congregations and Aſſemblies, and that upon the ſcruples before inſtanced. And Mr Knollys in his 11. page
And it is no wonder that there is at this day ſuch a brood of creabut they ever reſiſted his spirit Acts 7. Neither can the holy Scriptures now ſatisfie all gainſayers but they will ſtill be doubting, amongſt the which Sir I. S. and Saint Hanſerdo with many of their fraternity may well be numas whom the god of this world hath not blinded their eyes that they ſhould not ſee the glorious light of the Gospel of truth. I am confident they will be ſatisfied that I have ſufficiently proved that there were many Congregations and ſeveIeruſalem, & from that ſatisfaction they will learn to abhor the errors of all the ſectaries and ſtraglers of our times, and to decline & ſhun their company and felthat they ſhould beleeve a lye, becauſe they received not the love of the truth that they may be ſaved, 2 Theſſ. 2. NotwithſtanI have very little hope ever to ſatisfie any ſuch, and therefore may be thought to go about an impoſſible worke if I ſhould indeavour it; yet that all men may ſI. S. becauſe he ſaith, that he hath not been ſatisfied with any thing alledged by me, that the Church of Jeruſalem conſiſted of many Congregations and Aſſemblies; I will therefore adde a few reaJeruſalem, which if they cannot yet ſatisfie him, I am confident they will ſa
All ſuch as have read I. S. his learned works, know, that he hath not only cut of all thoſe that were baptized by Iohn and Chriſts Diſciples before Chriſts paſſion and aſcenſion from the Church of Ieruſalem, but razed them out of the Kalender and Roule of the Saints, abſolutely denying them ſo much as the very name of ChriPeter, though he uncharitably ſaith, That it is ſuſpicious that they were not ſo ſoon inſtructed in Church fellowſhip as converted. So that here by his own confeſſion we have a very ample Congregation conſiſtthat there were devout men true beleevers out of every Nation under Heaven all Inhabitants and Dwellers there, and that the Lord added dayly to thoſe, ſuch as ſhould be ſaved; and theſe were without doubt great numbers they being indefinitely ſet down. And in the fourth chapter we finde a new addition of five thouſand men more converted; and withall I may tell I. S. that it is ſuſpicious (to uſe his own language) that the three thouſand firſt converts were all men likewiſe, for ſo many learned men conceive of thoſe converts: but for the five thouſand it is out of doubt: for the holy Word of God ſaith in terminis that they were all men: And by the law of charity we are bound to beWhat ſigne ſhe west thou that we may beleeve in thee? intimating that if he could ſhew unto them any ſign that then they would beleeve in him, and ſo they ſaid unto him when he was upon the croſſe, If thou wouldeſt have us beleeve in thee (ſaid they) come down from the croſſe and ſave thy ſelfe, and then thou ſhalt perſwade us that thou art indeed the ſonne of God.
Now then when the Lord by his Apoſtles and Diſciples did dayLuke 23. ver. 27, 28. that mourned for Chriſt when they carryed him to crucifying: And if we look alſo into the ſtory of holy writ we ſhall finde that there were many women that followed him in his life time, & thoſe honouraIeruſalem, according to the new ſtile of the Church. Neither did the Church ſtand then at a ſtay: For in the fifth chapter upon the dreadfull death of Ananias and Saphira and by reaſon of ſome other miracles, Beleevers, ſaith the text, were more added to the Lord, multitudes both of men and women.
Now this word multitude as I ſhewed before, in all languages it ever ſignifies ſome great company, or ſome great aſſembly or confollow not a multitude to do evil; So that here many new great congregations of beleevers were added to the
that the word of God increaſed, and the number of the Diſciples multiplyed in Ieruſalem greatly, and a great company of the Prieſts were obedient to the faith. In the which words there is theſe four things obſervable.
The firſt, that the word of God increaſed, that is brought forth many children which were begotten to the Faith by the preaching of it.
Secondly, in expreſſe words it is ſaid, that the number of the Diſciples multiplyed in Ieruſalem, the place it ſelfe where being ſpecified, that is to ſay they were increaſed and that in no ſmall companies in that very Church and City of Jeruſalem.
Thirdly, it is ſaid, that they multiplyed greatly, both the words having a great emphaſis in them, the number of Diſciples multiplyed, ſaith the Scripture, and that greatly, to ſhew the miraculous and wonderful
Fourthly, it is ſaid alſo for the ſetting forth of the efficacy of the Goſpell, that a great company of the Prieſts were obedient to the faith, not a few but a great company alſo of the Prieſts, thoſe inveIeruſalem, not onely by the powerfull preaching and miracles of the Apoſtles, but by the helpe and preaching of theſe Prieſts alſo, of whom we ought to harbour this opinion, that now they were as diligent (conſidering the great love of Chriſt towards themſelves) to convert and bring men unto him, as ever they were before to diſſwade the people from following him; this I conceive the law of charity binds all men to beleeve, that they being now converted would ſtudy to convert others. For we ſee that as ſoon as Andrew had found Chriſt John 1. he brought his brother Simon to him. And after Chriſt had called Philip unto him, he finding Nathaniel bringeth him alſo unto Chriſt. And if we obſerve it, it is the nature of true grace that it is ever operative and fruitfull and will looſe no opportunity of doing good and gaining friends unto it: So that all thoſe that are really and truly converted, they will ever ſtudy and indeavour to convert others, yea they are bound
who when he related unto Peter that the devill ſoughts to winnow him as wheat, and told him farther that he had prayed for him that his faith might not faile, added withSimon Peter ſaying, When thou art converted, ſtrengthen thy brethren. This duty lay not only upon Simon Peter, but it lies to this day upon all Miniſters and people; and all thoſe Prieſts knew very well that this duty lay alſo upon them, and that by a ſpeciall command from God long before given them, who had ſaid that the Prieſts lips ſhould preſerve knowledge, and that the people ſhould ſeek the law, will and good pleaſure of God from their mouth.
Now then if all Chriſtians and all the Servants of the Lord in all ages ſtudied to teach their friends and families the knowledge and fear of the Lord, as we ſee in Abraham and Jacob and Joſhua and all the Patriarks, and they had a ſpeciall command alſo to do it as we ſee Deut. the ſixt and Deut. the eleventh, and when it was the practiſe of all people truly converted to do the ſame, as I ſaid before, and we ſee it likewiſe in the woman of Samaria how quickly ſhe brought her neighbours and fellow citizens unto Chriſt after ſhee was converted; then I ſay we ought to think, yea we ought much more to beleeve that theſe Prieſts being thus wonderfully converted spent their ſtrength and might now to gain Diſciples unto Chriſt and that by how much the more they had been his enemies and perſecutors. And the people without all controverſie would be the readier by far to give heed unto what they taught them becauſe they knew that they were learned and in that they had a command from God himſelf, to ſeek the law of God from their mouths, who ſaid, that the Prieſts lips ſhould preſerve knowledge and wiſdome. Yea Chriſt himſelfe ſent the lepers at any time when he had cured them to the Preiſts, and the Scriptures ſufficiently declare, that the Prieſts were in great eſteem among all the people and that they did mightily prevaile with them, ſo that they could perſwade them to do any thing they would have them.
Now when the people ſaw that their Prieſts in great companies were converted, without doubt they ſtill followed their Paſtors and waited upon their Miniſtry; and the law of love binds us to bethat abundance of the people alſo were dayly converted and added to the Church by their Miniſtry and Preaching, and this orPreſbyters hourly make, when for baſe ends they fall from their principles and turne Independent Praedicants, and Itinerany Preachers; we ſee I ſay that they have in a very ſhort time with the leaven of their doctrine & with their ſottiſh, wicked and groundleſſe opinions ſowred the whole lump of the ſweet truth of the Goſpell, and ſeduced many thouſands both of men and women (if their gloriation be true.) Now if a few illiterate ſeducers in theſe our dayes have miſled and perverted ſuch multitudes with their novelties, and that without any miracles, without all controverſie that great compathe truth of God and the glorious Gospell of glad tydings, and not their own fantaſies, and the people ſeeing it alſo dayly confirmWhen Moſes was but gone up into the Mount, and that Aaron had built them a calf, they all began to dance about it; and when Jeroboam ſet up his calften tribes revolted with him, yea it is ſaid, Hee cauſed all Iſrael to ſinne: And we may obſerve it daily a
But if any great Noble man, or Courtier, or Parliament man, or ſome of our temporizing Presbyterian Miniſters but turn Indethat the ſtars ſhall fall from heaven, and that they uſually chang themſelvs into Angels of light and ſeem to be the Miniſters
of righteouſnee, that they may the better ſeduce; yet I ſay, ſuch as fear God and are rightly inſtructed, are not moved, but they abhor the evill of their wayes, and cleave the faſter to the truth, and are of ſuch diſcerning ſpirits as they can well perceive, that it is for baſe ends and worldly reſpects that many have turned Independents; and it is well known and can be proved, That the Independents have perſwaded many if they would proſper in the world, that they ſhould turn to their party, for that was (as they ſaid) the thrithat many of the Lords are Independents, they notoriouſly belye them: but this I dare preI. S. can from his great and rich Independent friends, procure a yearly and certain pention to be confirmed upon my lord Tapps, that upon that condition he would turn indepenI. S. might haply attain unto the honour to be my lord Tapps his Chaplain which he is very fit for, and might alſo reſide in Cambridge where he may ſo indoctrinate his plumbeous cerebrocities, as he may ſpeedily be able to diviſinate a ſnayle pye or a muſhrome into two particles.
But to be ſerious, if a few obſcure Presbyters here amongſt us that were never really guilty either of learning or honeſty, revolthrough covetouſneſſe and other baſe ends, have notwithſtanding with their fayned holineſſe, and under pretence of their long prayers devoured ſo many widowes houſes, and ſeduced and deceived ſuch multitudes of ſimple people as they have done, and that in a ſhort time, what multitudes of people may all men thinke thoſe learned Rabbies, thoſe Prieſts with all the Apoſtles daily converted in Jeruſalem, when their doctrine was ſo crowned with ſo many miracles? If the holy Scripture ſhould
Matt. 3. and Marke the 1. and in many other places, that all Ieruſalem went out to the Baptiſme of John, and that they were baptized by him in Iordan, and were made good Chriſtians; and when it farther alſo recordeth, that there were three thouſand converted at one Sermon and Miracle, and ſaith in the ſame chapter that the Lord added daily unto the Church ſuch as ſhould be ſaved, and when in the fourth chapter it relateth the converſion of five thoumultitudes both of beleevers of men and women were added to the Lord, and when in the ſixth chapter it ſaith, that the word of God increaſed, and that the number of the Diſciples, multiplyed in Ieruand a great company of the Prieſts were obedient to the faith; all theſe places witneſſe unto the world that they came into the Church in ſuch great bodies as they could not now bee told; for when they came in by by three thouſand at a time, and five thouſand they could ſpeedily be reckoned; but when the inmultitudes of beleevers, both of men and women, that is to ſay, mighty congregations and great aſſemblies of both ſexes, in ſuch abundance came in, as they could not be told, and as if this had not beene enough the hothat the number of the Diſciples multiplyed in Ieruſalem greatly, and a great company of the Prieſts were alſo obedient to the faith, and as if this had not beene ſufficient in many other places of the Acts, there is mention made of the increaſe of Beleevers, and in expreſſe words in the 21. of the Acts it is ſaid that there were many ten thouſands of Beleevers in the Church of Ieruſalem; now all men know, that all theſe could not poſsibly, no not a quarter of them meet in any one place or a few to communicate in all Ordinances to edification; neither was there any place or roome ſpacious enough to containe the very bodies of the tenth part of them, and if any place could have held the tenth part of them, yet then it had beene impoſſible
that they could then have partaken in all acts of worſhip to edification; for they could not have heard the voice of their Miniſters preaching unto them: for by daily experience wee ſee it, that in one of our Churches here in London, which will not, nor cannot hold halfe ten thouſand, that halfe of them ordinarily cannot well heare the voice of the Miniſter, though hee have a ſtrong paire of Lungs; yea, I heare men daily complaine that they could not underſtand the MiniſterIeruſalem, where there were ſuch infinite multitudes; eſpecially they are bound to beleeve it when the ScripI. S. and perſwade him to beleeve the Scripture, and be ſatisfied with it, if hee will not beleeve mee, or be ſatisfied with any thing I can ſay to convince him of his error.
But if all I have hitherto writ will not ſatisfie his tender conI ſhall now before I conclude this point for a Corallary, deſire him to heare what my brother Burton, Saint Hanſerdo, two faithfull brethren of his ſociety, have writ concerning this buſines. It may be I. S. upon the teſtimony of two ſuch approved witneſſes, and great Maſters of the Aſſembly of the congregationall way, will be perſwaded that there were many Congregations of Beleevers in the Church of Ieruſalem, though he would not be ſatisfied with any thing I have delivered.
I cannot but often make mention of my brother Burton, and Saint Hanſerdo, becauſe all the Ill-dependents judge them to bee very honeſt men, and ſuppoſe that they will ſpeake the truth, and I beleeve alſo that Sir I. S. hath a very venerable opinion of them both for their ſingular wiſdome and erudition; I intreat I. S. thereBurton ſapientum octavum; it may be his words may ſatisfie his ſcrupulous and tender conſcience, who in the ninth page of his wiſe booke ſayes, that
the beleevers in Ieruſalem, when there were but three thouſand of them, and five thouſand at moſt were conſtrained to ſever themſelves into divers companies in ſeverall private hou es to communicate. Saint Hanſerdoes words are theſe, page 10. & 11. The Apoſtles and all the Beleevers in Ieruſalem, met together in one place, to wit, the Temple, and in Solomons Porch, and brake bread from houſe to houſe. Thus they both declare their faith, and opinion cencerIeruſalem, and that in the infancy of it. Now then when there were but about three thouſand and ſix ſcore ſoules at the firſt and five thouſand in all at laſt, according to the computaBurton, and Saint Hanſerdo, they were then forced into many congregations and companies, as having no convenient place ſpacious enough as wherein to break bread: ſo that they were forced to heare the Word in the Temple, that is one place, and in Solomons Porch, that is another place, and to communicate in ſeverall private houſes, according to my brother Burtons doctrin, and to break bread from houſe to houſe; or houſe by houſe, and that dayly or day by day, according to Saint Hanſerdoes learning, that is in innumerable places; I ſay when by the teſtimony of theſe two Seraphicall Doctors it is evident that in the very inThere were many Aſſe blies and Congregations, and that in ſeverall private houſes or from houſe to houſe: how many congregations and aſſemblies of beleevers may we ſuppoſe were then in the Church at Ieruſalem ▪
when mawere dayly added to that Church, and when the holy Word of God in expreſſe termes, in the 21. chap. of the Acts ſaith, There were many ten thouſands of beleevers there? without all controverſie there muſt needs at that time be a mighty many of Aſſemblies and ConBurton and Saint Hanſerdo do both witneſſe, they then had divers Aſſemblies and Congregations and communicated in ſeverall private houſes, and brake bread from houſe to houſe, that is to ſay, in every houſe. And thereKnollys will conThat there were many Congregations and Aſſemblies of beleevers in the Church of Ieruſalem, but that Sir I. S. his ſcrupulous conſcience alſo will be ſatisfied
Burton and Saint Hanſerdo.
But if Sir I. S. ſhall ſtill perſevere in the error of his wayes, and ſhall be ſo far from beleeving that there were many Congregations and Aſſemblies of beleevers in the Church of Ieruſalem, as he will yet ſwear, there were no more Saints there, then could or did dayly all meet in one place or congregation, then I will conclude of him that he is a gentleman very fit to be made a Knight of the poſt, whether I ſend him, to be whipped out of his grol
Having for the gratifying Mr Knollys and Sir I. S. and for the undeceiving of all cordiall and well affected Chriſtians, and ſuch as deſire to know the truth, been the more large in this controverthat there were many congregations of beleevers in the Church at Jeruſalem, but that it is likewiſe acknowledged by the brethren, that there were many Aſſemblies of them there, if any credit may be giBurton or to Saint Hanſerdo: and if they ſhall judge that I have ſufficiently proved it, both from Scripture and Reaſon and from the teſtimony of two prime witneſſes of the Independent party, againſt whom there can be no juſt exception by any of the Congregationall way, they being of their own fraHenry Burton and Saint Hanſerdo by name; I ſhall again challenge Mr Knollys his promiſe, who hath ingaged himſelfe, That if I could by the expreſſe word of Scripture evince there were many congregations of beleevers in the Church at Jeruſalem, that he would relinquiſh his grolliſh opinion of Independency. Now therefore when I have done it both by Scripture and the two witneſſes above ſpecified, I ſay again I challenge his promiſe, and if he notwithſtanding all I have writ, will not abandon this his error, I ſhall never eſteem him to be either a man of faith or comfighters againſt God and his truth, and reſiſters of his holy Spirit, and ſuch as withhold the truth from the people in unrighteouſneſſe. And ſo I conclude this ſecond Propoſi
viz. That the Apoſtles and Presbyters, Governed, Ordered, and Ruled this Church, conſiſting of many congregations and Aſſemblies, by a common Councell and Presbytery. This is my third Propoſition, which is evident out of many places of the Acts, and ſundry other places of holy Writ, ſome of which with my Arguments, I ſhall here relate in order as they were firſt ſet down in my book called Independency not Gods Ordinance, the which Mr Knollys, I. S. and my brother Burton indeaHanſerdo Knollys, and I. S. to all thoſe Argu
The places therefore of Scripture, with my Arguments gathered from thence, are theſe following, Acts 11. 27. And in thoſe dayes there came Prophets from Ieruſalem to Antioch, and there ſtood up one of them named Agabus, and ſignified by the Spirit, that there ſhould be great dearth through all the world, which came to paſſe in the dayes of Claudius Caeſar; then the Diſciples every man according to his ability, determined to ſend reliefe unto the brethren that dwelt in Iudaea, which alſo they did and ſent it to the Presbyters by the hands of Barnabas and Saul. Here in theſe laſt words we ſee that the Presbyters, and none but the Presbyters received the Almes; for it is ſaid, They ſent it to the Presbyters by the hands of Barnabas and Saul, which ſufficiently proveth, That the Presbyters in all Churches were the men in government, as who had the Orde
Now ſhould it be granted that theſe Presbyters here ſpowere the Presbyters of Iudaea, which notwithſtanding is not ſpecified, but onely the diſtreſſed brethren in Iudaea; yet had it been in expreſſe words ſet down, That the Almes had been ſent to the Presbytery of Judaea, the Presbytery of Ieruſalem muſt neceſſarily have been included in it, as being the Metropolis of Iudea; and it was an ordinary thing for the ChurAntioch, to ſend to the Apoſtles and Presbyters of Ieruſalem, as we may
Act. 11. ver. 22. and Act. 15. And by all probability Paul and Barnabas brought theſe Almes to the Presbyters of Ieruſalem; for he in the fifteenth chapter of his Epiſtle to the Romans, maketh mention of a contribution that was made in Macedonia and Achaia for the poor Saints in Jeruſalem; Whether the Apoſtle, ſaith he, was going to Miniſter unto them, and deſired the Romans to pray for him, that he may be delivered from the unbeleeving Jews, and that his ſervice for Jeruſalem might be accepted of the Saints, which by the learned Interpreters is generally taken that Paul ſpeaketh of this time, and that they were then ſent to Ieruſalem from Antioch. But howſoever, it ſhould be underſtood, that theſe almes were ſent to the Presbyters in Iudea, yet theſe two concluſions neceſſarily reſult from it.
The firſt, that this expreſſion comprehends alſo the PreſIeruſalem as being the chiefe City of Iudea.
The ſecond, that the Presbyters in all Churches were the men to whom the government and ordering of buſineſſes was commit
But in the chap. 15. v. 2. 4. 6. 22. the Presbyters of Ieruſalem by name are expreſſed, and in chap. 16. and in Act. 21. v. 17. 18. in theſe words, Then they determined that Paul and Barnabas and certaine other of them ſhould go up to Ieruſalem unto the Apover. 22. Then pleaſed it the Apoand chap. 16. v. 4. And as they went through the Cities they delivered them the Deand chap. 21. v. 17, 18. And when we were come to Ieruſalem, the Brethren received us gladly, and the day following Paul went in with us unto Iames, and all the Preſand v. 25. As touching the Gentiles which be
Out of all which places, before I forme my arguments to prove That the Church of Ieruſalem, conſiſting of many Congregations and Aſſemblies, was governed by a Preſbytery, that is, by the joynt conſent and common Councel of the Apoſtles and Preſbyters, which made but a grand Preſbytery: I ſhall deſire all men to conſider, that howſoever the Apoſtles in the places above ſpecified, are differenced by that title from the Presbyters, yet in all acts of goJeruſalem, they were for the ſubſtance of them ordinary acts, ſuch as Presbyters dayly performe, and therefore anſwerably the Apoſtles themſelves are in them to be conſidered as Presbyters, that is, men governing in an ordinary way, as ſuch as had received the keyes, which is the power of juriſdiction, and therefore were in their ordinary imployCor. 5. they uſed ſuperlative authority, which God had inveſted them with and graciouſly beſtowed upon them for the benefit of the Church and the good of his people) and I am induced ſo to beleeve, becauſe the Apoſtles in holy Scripture are called Presbyters, that is, the ordinary Governours and Magithat at Ieruſalem the Apoſtles acted as Preſbyters of a particular Congregation; Now then if they did not fall lower in their power by acting as Presbyters in a particular Congregation, what reaſon will dictate to any man, that they ſhould fall lower in their power by acting as Presbyters in a joynt Presbytery? The truth is, to govern and to rule the Church was the ordinary imployment of the Apoſtles, and therefore they
as makes their meetings and actions a patterne and preſident to ſucceeding ages, and of the Presbyters congregating of themſelves together for common acts of Government, whether in a Presbyterian or Synodicall way.
And as it is in civill affaires, and in the government of Kingthey
and this hath been the practiſe of all ages.
We read that Huſhy when he was by Abſalon called into counAchitophel the Othe meaneſt Lord in the Kingdome hath as much authority there as the greateſt,
even the meaneſt, as much voice and authority in way of conſultation as the greateſt: And ſo likewiſe in the Synod or Aſſembly now of Di
And even ſo it was in the Church of Jeruſalem, when the Apoſtles thoſe extraordinary gifted men, and the Ordinary Presbyters met together in counſel, they all acted there as counſellors and ordinary presbyters; and therefore in all thoſe particular actions of the Apoſtles, wee have mention of in their ſeverall meetings, whethat none may doe any of thoſe things but Apoſtles, which the Brethren will not aſſent unto: as for ſome inſtances.
In that ordination of Deacons in the ſixth of the Acts, the Athat the Apoſtles did herein act partly as Apoſtles, & partly as Presbyters, they muſt then accord, that they acted either onely as Presbyters, or onely as Apoſtles: If onely as Preſthat all Presbyters have power, not onely to ordaine men, but to erect a new office in the Church: If onely as Apoſtles, then hence is no warrant for Presbyters, ſo much as to ordaine men into any office, nor for ſo much as to meet together to conſult about acts of government, either in a Presbyterian or in a Synodicall way: and by this meanes all Church government would ſpeedily be overthrowne.
Neither is it a difficult thing in our Brethren, or any other man
that what they acted as Presbyters, and by joynt and common conſent, it was to give a patterne and preſident to all Presbyters and Synods in all ſucceeding ages; and as the taking in of the conſent of the Church in the choice of Deacons, Act. 6. was to give a patas there were many Congregations in the Church of Ieruſalem, and divers, Aſſemblies, and all theſe congregations made but one Church, and the Apoſtles and Presbyters who were Officers governed that joyntly and by a common Councell, (as our Brethren acknowledge:) Here likewiſe they left a patterne and preſident to all ages, for ſeverall Congregations and Aſſemblies in a Citie, or vicinity, to unite into one Church; and for the Officers and Presbyters of theſe Congregations to governe that Church joyntly in a Colledge and Presbytery,
And for a third inſtance, as the Apoſtles and Presbyters meet together in a Synodicall way, and the Apoſtles in that Aſſembly acted not by an Apoſtolicall and infallible ſpirit, no more then the Presbyters did, (as when they were writing of Scripture) but ſtating the Queſtion, and debating it from Scripture in an ordinary way, as it is at large diſcuſſed in Acts 15. (which wee never reade they did when they writ the Scripture,) and hathe good and acceptable will of God; thereupon they deit ſeemed good to the Holy Ghoſt and us, as the Aſſembly now of Divines, or any other, for ought I know, upon like aſſurance of Scripture warrant, may doe. In this action alſo, and their ſo doing, the Apoſtles and Presbyters left an example and preſident to all the Presbyters in all ſucceedTo congregate and meet together in ſome one place, to ſtate the queſtions, and to debate from Scripture, and to follow the written Word, as their rule in all things; and whatſoever they doe, to doe it by joynt conſent, and the the Common-councell of them all, or by the moſt voices; but in all theſe their proceedings they muſt ever cleave to the rule of the Word of God, or warrantable authority and evidence of reaſon deduced from thence, as then the Apoſtles and Presbyters did; yea, the very name of the Presbyters in Jeruſalem, ſignifieth the Iudges, Counſellors, Magiſtrates and Ruand by their place were more peculiarly overſeers of that Church, as they were tyed unto it, then the Apoſtles; as the Presbyters of Epheſus were in that Church, and were aſand if the Apoſtles themſelves had taught contrary to this Conſtitution, or an Angel from Heaven, Gal. 1. I am confident the Presbyters would not have obeyed them, nor have relinquiſhed their authority, neither ought they, but would ſtill have kept that rule, power and authority which God had put in their hands: ſo that for my owne particular, I looke upon the Apoſtles in all theſe ſeverall actions, and in all thoſe acts of government, joyned and met together with the Presbyters, as I looke upon Counſellors and Iudges in the great Councell of both Kingdoms, where all the Iudges have equall power and authority in deciſive voting, and doe verily beleeve, that the Presbyters ſitting at any time in councel with any one or more of the Apoſtles, did act as authoritatively as the Apoſtles themſelves, and I am ever able to prove it and make it good againſt any man, that the Presbyters might as well conIt ſeemed good to the Holy Ghoſt and to us, as well as the Apoſtles: and may ſay, we have written and concluded, as well as the Apoſtles: As any two or three of the Parliament, whether of the Lords or Commons, may as well ſay, wee have made ſuch an Ordinance, as any twenty of them, or the whole Councell, and that without diſparagement or impeaching the dignity of any, when they joyned with them in that worke, and aſſented to it;
Ieruſalem, joyned with the Apoſtles, and conſider them, as in my contemaccording to the will of God and for the common good and preſervation of themſelves and the whole Kingdome; and that whoſoever ſhould reſiſt this their juſt authority, are guilty of confor God hath laid the government upon them, and left the duty of obedience to the ſubjects who may not without a publicke call intermeddle with matters of government.
And ſo in the matters of Church-government, I look upon the Presbyters as Gods peculiar ſervants, and as upon the Stewards, Councellours and Magiſtrates and Iudges in the Church, as men ſet apart by God himſelfe for this purpoſe to be the Teachers and Rulers of their flockes committed unto them in the Lord; to whom in the matters of their ſoules all people under their ſeverall Preſſo farre as they command in the Lord, and according to the written word, are to yeeld obedience, and much to reverence and honour them, and this according to Gods command, for it is his Ordinance. And they are not to be looked on and ſlighted as the fagge end of the Clergy, as many black mouthes and prophane lips ſpeake of them: for the Presbyters, they have their authority as well grounded in the word of God, as Kings and States have theirs; and therefore as they are imployed in a more ſupreame orbe, and in matters of eternall concernment, ſo they ſhould bee venerated as men watching over our ſoules; and all contumelious ſpeeches againſt them deſerve ſevere puniſhment and ought not to be tolerated: and ſo much the more the Preſdeſiring a perfect and through Reformation in both Doctrine and Diſcipline, but in that they have ſtood now ſo cordially to the common cauſe, and more for the liberty of the Subject then any before them, and have
cleaved moſt faithfully to the Parliament, and have beene alſo a moſt ſingular meanes of keeping the people whereſoever they were ſuffered to Preach, in obedience to that great Conncell. In all theſe reſpects, I ſay, they deſerve well, yea better, not onely from the Church but from all the Kingdome for the preſent, than any of their Predeceſſours, and their memories ought to be famous to all poſterity for this their good ſervice. And that governement that God has given unto the Presbyters, if the Lords and Commons ſhall now labour to eſtabliſh it in the Kingdome, and to ſettle it on them, they may not onely promiſe unto themſelves a bleſſing from heaven, and peace unto the Church and State, but alſo imthat the Church of Jeruſalem conſiſting of many Congregations and Aſſemblies, were all governed by a common Presbytery; and that the Apoſtles there acted as Presbyters among the Presbyters.
They that in the Holy Scripture are called Presbyters, and acted and ordered things in a joynt body and Common-councell, with the Presbyters, and exerciſed that ordinary power that was committed to them in the 18. of Matthew, they acted ruled, and governed as Presbyters; but the Apoſtles in governing the Church of Jeruſalem conſiſting of many Congregations and Aſſemblies, acted and ordered things in a joynt body and Common-councell with the PreſErgo, the Chuch of Ieruſalem was Presbyterially governed, and by a Common-counſell of Presby
The Maior and Minor of this Syllogiſme being proved, the concluſion will neceſſarily inſue. And for proofe of the Major the Scripture is cleare, as 1 Tim. chap. 4. ver. 14. where Paul wriTimothy ſaith, neglect not the gift that is in thee, which was given thee to preach, with the laying on of the hands of the Preſbytery: in the which Presbytery Paul was one that laid his hands on him, and ordained him, as is evident in the ſecond Epiſtle to Timothy, ch. the firſt, verſ. 6, where putting Timothy in mind of his duty, hee ſaith, ſtirre up the gift of God which is in thee, by the putting on of my hands: ſo that Paul joyning in this publicke action of ordination, though an Apoſtle, yet acted as a Presbyter, and counts himſelfe in the number of them, as any of the Presbyters
neglect not the gift of God which is in thee, by the putting on of my hands. As men ordinarily in a Iury, may aſſume that unto themſelves that all may doe, as bePeter likewiſe in his firſt Epiſtle, ch. 5. verſe 1, 2Iohn in his ſecond and third Epiſtle ſtiles him ſo alſo, The Presbyter unto the elect Lady, &c. The Presbyter unto the well beloved Gajus, &c. So that his Presbyterſhip did not exclude his Apoſtleſhip, nor the acting at any time of a Presbyter, deprive him of his Apoſtolicall power; for at that very time hee cals himſelfe a Presbyter, hee wrore Scripture by an Apoſtolicall and infallible ſpirit, and yet continued ſtill a presbyter. So that for the Major, although I ſhould ſay no more it is ſufficiently proved; yet for a further corthat the Apoſtles are called Presbyters vertually, becauſe, as they ſay, Apoſtleſhip contained all offices in it; yea, they further aſſert, the act of miniſterial power to bee the ſame in the Apoſtles and Presbyters, the onely difference they ſeeme to inſinuate, is, in the extent; from which it may be inferred, that in all the affaires tranſacted by the ApoIeruſalem, they did act as presbyters, becauſe in ſuch acts there was no extent of their power to many, much leſſe to all Churches. But when they afthat the Apoſtles power over many congregations, was founded upon their power over all Churches, and ſo cannot be a patterne andpreſident for the power of Presbyters over many.
For anſwer, firſt I ſay, that the Brethren, in my opinion, take more upon them then beſeemeth them, and uſurpe a kind of unpro confeſſo, that the church of Ieruſalem was but one congregation,) to bee a patterne of many Miniſters governing one congregation; but whereas it is moſt evident, that the Church of Ieruſalem conſiſted of many congregations, and were yet under but one Presbytery, and was governed by the joynt conſent of the Apoſtles and Presbyters, as under a grand Common-preſbytery; this at pleaſure they reject and make it no way exemplary and binding.
But for a further anſwer I aſſert, that the Apoſtles power and authority over many aſſemblies, as one Church, to rule and governe them all as one Church, joyntly and in common, was not grownded upon their power over all Churches, but upon the union of thoſe Aſſemblies and Congregations into one Church, which union layeth a foundation for the power of preſbyters ruling and governing many Congregations; and the Apoſtles practice in governing many Aſſemblies joyntly as one Church, is the patterne and example of that government to all ſucceeding ages; and this preſident of the Apoſtles, the presbyters in all churches ought to ſet before their eyes in all reformation; for what the Apoſtles did in the publicke affaires of government, they did as preſbyters, and for imitation. Neither doe our Brethren onely grant the act of miniſteriall powthat they were called preſbyters vertually as I ſaid before; and that the Apoſtles acted in a joynt body and by common conſent, and affirme that it was fit that they ſhould ſo doe, and ſay withall, that the Apoſtles wherever they came, left the preſbyters and people to the exerciſe of that right which belonged to them, although they joyned with them: Theſe are their formall expreſſions, out of which their conceſſion my argupower of the Keyes peculiarly belongeth by Gods inſtitution: and the right of the people in all churches, bee to obey, as they are every where commanded; then it followeth neceſſarily, that it doth not belong unto the people to ordaine either Deacons or Presbyters, whatſoever they may doe in the chooſing of them:
nor to excommunicate or cast out any out of the Church, or to make Members whom they pleaſe, nor to rule and governe the Church, which is the peculiar right of the Presbyters, left unto them by Chriſt and his Apoſtles; for none of all theſe things were ever left unto the people, neither is there any Preſident of it in holy Scripture; ſo that while the brethren ſeeme to contend for the liberty of the people, they plainly overthrow it; for they grant, That the Apostles left the Presbyters and people to the exerciſe of that right that belonged unto them in all Churches; the right therefore of the keyes of Government and Juriſdiction beActs 20. ver. 28. and therefore when the Apoſtles writ to the Church of Corinth, to excommunicate that inceſtuous perCorinth, the Presbyters onely exerciſed the Gowhen as the right of Juriſdiction and of the Keyes, (as I
peculiarly belongeth unto the Presbyters; and that the people neither men nor women, ought to intermeddle with it; for if they ſhould, in ſhort time it would overthrow all Government in Church and State, and bring confuſion into the world.
But I conceive the cauſe of ſo groſſe a miſtake of that place conthat they look upon the Church of Corinth and the other Churches ſpoken of in the New Teſtament, not as Corporations, as they were indeed, but as on their now ſucking Independent new Congregations and Aſſemblies conſiſting of twenty or thirty Members, ſuch as many of thoſe be, whereas thoſe ſeverall Churches are to be conſidered under another notion, as conſiſting of many CongreIeruſalem) united into one Church or body in the ſeverall Corporations, and each of them governed by a Common Councell of Presbyters, and by the joynt conſent of their ſeverall Presbyteries, all theſe ſeverall conIeruſalem, of Epheſus, Rome, &c. All the which though they conſiſted of never ſo many Congregations and Aſſemblies, yet they ever kept the name of unity, & were accounted but one Church, in their ſeveGeneva, though it conſiſt of many Congregations, is counted but one Church, as it is: ſo that I ſay, the conceiving of the Church of Corinth, and thoſe ſeven Churches in Aſia, under the notion of one of their Congregations, cauſed through this miſtake, that great confuſion that is now in the Church, and was the originall cauſe of the opinion of IndeIeruſalem upon all occaſions, as that of Antioch; and it is ſaid, that the Apoſtles and Presbyters came together to conſider of that matter; which meeting of the Apoſtles and Presbyters, for Synodicall acts of Government is no weake proofe of their meeting for Presbyteriall acts of Government, unleſſe men will ſuppoſe, that they who were carefull to aſſiſt other chur
Yea Act. 15. 2. it doth moſt certainly prove a Presbyteriall government in Ieruſalem, out of the which place I thus argue; Where the Apoſtles and Presbyters did governe, and many Congregations were by them ordered and governed, yet ſo, that all theſe congregations were one Church, there was a Preſbyteriall Government; but in the Church of Ieruſalem the Apoſtles and Preſbyters did governe, and many Congregations were by them governed, yet ſo that all theſe Congregations were one Church; Ergo, in the Church of Ieruſalem there was a Presbyterian Government; all which is ſufficiently manifeſt out of the places above specified, and from all the former diſcourſe. For in the 21. chapter it is aſſerted, that there were many ten thouſands of beleevers in Ieruſalem, which could not all be contained in a few places, but muſt of neceſſity be diſtriAct. 8. verſe 1. and many other places, the which congregations could not be one politique miniſteriall Church, except onely becauſe they were united under one Presbyteriall Government, and therefore of neceſſity the Church of Jeruſalem muſt be Ariſtothat they met together about acts of Government, from which I thus argue.
That Scripture which proves a Presbytery in Jeruſalem, or an Aſſociation of Presbyters in that Church, proves that the PresbyErgo, they prove that they did meet together for acts of Government, and did really governe that Church, and that the Church of Ieruſalem, conſiſting of many Congregations, was Presbyterially governed.
For the Major, the Brethren cannot deny it; for the very name of Presbytery, ſignifieth a company or common-councell of ruif they do not meet together for acts of Government.
Neither can they deny the Minor, unleſſe they will deny the Scripture; for that expreſly declareth, that Iames and the PresbyIames and the Presbyters met together, which had it onely been for the entertainment of Paul, it is an argument ſufficient to convince any rationall man, that if the Presbyters would meet together for a ſalutation, they did much more meet for acts of government: But I ſay it is not onely ſpecified, that the Presbywas to adviſe Paul, and to direct him what he ſhould do, which councell of theirs was not lax, but reſtrictive and binding, verſe 23. Do therefore that which we ſay unto thee. By all which it is evident that they met about acts of Government, when they gave an order and rule to Paul himſelfe, how he ſhould behave himſelfe at that time; and we reade that Paul followed their councell, and ſubmitted himſelfe to their order; by all which it is moſt apthat the Church of Ieruſalem was ordered and governed by the joynt conſent and Common Councell of Preſbyters, though conſisting of many Congregations, and was Preſbyterially governed.
But I further thus argue, Where there were many Aſſemblies in Jeruſalem, and many Presbyters, and theſe Aſſemblies were all one Church, and theſe Presbyters all of them Presbyters of that one Church, there of neceſſity there were many Congregations under one Presbytery, and that Church was preſbyterially governed; but in the church of Jeruſalem there were many aſſemblies, and many preſErgo, in the church of Jeruſalem there were many congregations under one preſ
For the Major, no man of ſound reaſon or judgement will de
And for the firſt part of the Minor, that there were many Aſſemblies in that Church, it hath ſufficiently been proved in the forego
And for the other parts of it, that the Church of Ieruſalem was but one Church, and that all the Presbyters there were PreſIeruſalem was governed by a Presbytery, and that it was PresbyteIeruſalem to conſiſt of no more beleevers than might all meet together in one place and congregation; ſo that the difference between us and the brethren is not whether the church of Ieruſalem was PresbyIeruſalem then could all meet in one conIeruſalem, and a greater number of beleevers then could all meet in any one place or congregation, and that all theſe were under one Presbyte
And now according to my promiſe I will faithfully ſet down wh
Knollys and I. S. have to ſay to theſe my arguments. And in the firſt place I will begin with Mr Hanſerdo who pag. 11. and 12. thus replyeth to my firſt argument. The words of this ScripActs 11. ver. 27. (ſaith he) which the Doctor maketh uſe of to prove his aſſertion, are theſe, ver. 30. and ſent it, viz. the reliefe to the Elders by the hands of Barnabas and Saul: Here in theſe laſt words ſaith the Doctor, we ſee that the Preſbyters and none but the PreſTo the which argument of mine, Maſter Knollys page 11. replyeth as followeth. It is not denyed by the brethren (ſaith he) that the Presbyters in all churches were the men in the government of the Churches in which they are Elders. But this I conceive (by the Doctors favour) doth not prove it; to wit, becauſe the almes were ſent unto the Elders. Much leſſe doth that Scripture prove that the Apostles and Preſ15. chap. ver. 2. 4. 6. 22. and and chap. 16. 4. and chap. 21. 17, 18. The Preſbyters of Ieruſalem by name (ſaith the Doctor) are expreſſed.
Theſe are Maſter Knollys his own words with his reply and anIt is not denyed (ſaith he) by the Brethren (meaning the Independents) that the Preſbyters in all churches were the men in the government of the churches in which they are Elders. Take I pray his own expreſſion. He acknowledgeth, that the government in all churches was committed to the Preſbyters, and that it lay only in their hands as to whom it was ſolely delegated, ſo that he granteth as much as I contended for by that argument, by which all judicious and underſtanding men may now perKnollys and the brethren do accord unto this truth; viz. that the people have nothing to do with the government of the churches in which they are Members; ſo that I have as much aſſenFor (ſaith he) it is not denyed by the brethren that the Preſbyters in all churches were the men in the government of the churches in which they are Elders. So that hereafter I hope the brethren will not be ſo inraged againſt me, if I beleeve as the ſeven new Churches beleeve and as all the brethren of the congregationall way beleeve thoſe confiding men: when Maſter Knollys ſaith, that it is not denyed by them that the government in all Churches is laid upon the Presbyters ſhoulders; and therefore not upon the peoples. So that now there is little need of farther conteſting between us about this buſineſſe; ſeeing he granteth, that the Preſbyters in all churches ought to have the government of them.
But it will not be amiſſe a little to take notice of the contentiviz. theſe two things. Firſt, that this doth prove it, to wit, becauſe the almes were ſent unto the Elders. Secondthat that Scripture proveth that the Apoſtles and Preſbyters governed and ruled the church in Ieruſalem by a common Councell and Preſbytery: Theſe two things Maſter Knollys affirmes will not inſue from that portion of Scripture upon which I grounded my argument.
Now before I come to reply to both theſe cavills of Maſter Hanſerdo, I ſhall take this liberty to ſay unto him that as he is a meere novice in Divinity and a foreiner to all good learning, ſo he is but a ſucking polititian, not knowing either his Primer in that art, or his Catechiſme in Theology, or any thing in the government either of Church or State, which is one of the grand errors and hereſies of all his fraternity, who while they pretend to learning and would per
But that all men may the better ſee the truth and diſcerne Maſter Knollys his errors and the groundleſſeneſſe of his denyall of my argument, who ſaith, it doth not prove that the preſbyters were the men in government, becauſe the almes were ſent unto the Elders; and that the Apostles and Preſbyters governed and ruled that church by a common councell and preſbytery, becauſe the relief was ſent unto the Preſbyters.
I ſhall now upon this occaſion ſpeak ſomething concerning politicks, and ſhew wherein the ſoveraign power and authority in all governments conſiſts, and in whoſe hands it reſides; and what are the eſſentiall properties or rather parts of Government in either of them: So that whereſoever they are exerciſed in any country or common wealth, thoſe men only who are inveſted with them or to whom they are betruſted either immediately by God himſelf or by the election or choice of the people, the ſoveraign authority in thoſe ſeve
And if men will then ſeriouſly conſider and weigh the govern
Now all men know, that have either read or obſerved any thing in Politicks, and the government of the world, that in whoſe hands ſoever the legiſlative power lyeth, ſo that they can either make or enact new Lawes and Statutes, or repeale or abrogate any old ones, and ratifie both with ſanctions, and who have alſo the power of life and death, and the authority of puniſhing all Prevaricators againſt their Lawes, all men I ſay, know, that the ſoveraigne power and authority reſides and lyes ſoly and only in thoſe mens hands that exerciſe it: And this is the firſt eſſentiall part or property of ſoveraigne and ſupreame authority in any ſtate, and that declares unto all men who are the men in government there.
The ſecond Eſſentiall part of ſoveraigne power in any government, conſiſts in this▪
that they can erect and create new Offices, and new Officers within their juriſdictions, and ſet up new Courts and Iudges, and can conferre Names, Honours, and titles of Dignity upon them ſeverally, and inveſt them all with power and authority to execute their ſeverall places, Offices and Iudicatures; and this is the ſecond eſſentiall property of ſupreme authority in any ſtate, ſo that in whoſe hands ſoever this power reſides, they onely are the Rulers in that government, and no other perſons.
The third Eſſentiall part of ſoveraigne power in any ſtate, is this, to make warre and peace at pleaſure, either forraigne or domeſticall, upon any juſt occaſions, and to have the managing of the Militia, &c. ſo that thoſe only, in whoſe hands this authority lyeth, they are reputed, and indeed are the ſupreme Rulers in that ſtate.
The fourth Eſſentiall property of ſuperlative power and authority in any government or ſtate is this, to have a Court of ultimate reſort, to the which all men may fly for reliefe, and to the which all Appeales, by all perſons from all parts, within their juriſdictions, and from all inferiour Courts are made upon any unjuſtice done them there, or upon any preſſures or grievances by any one in authoſo that in whoſe hands ſoever this authority reſides, they onely are ſaid to exerciſe the ſoveraigne power, and to bee the ſole
Governours and Moderators in that ſtate.
The fifth and laſt pathat they have the power of preſſing and ſtamping monies and coynes, and ſetting the valution upon them, or any other monies that are currant in their countries, or have the dispoſing of the treaſurie of thoſe ſtates in which they live, and have the Exchequer in their hands, and all the revenues of them, and to whom all the tributes, ſubſidies, aſſeſſements, cuſtomes, benevolences and collections of the people that are gathered for the common reliefe and preſervation of the whole countrey or ſtate are ſent, and who have the dispoſing of them according to their wiſedome, in thoſe mens hands I ſay that this power with all the former eſſentiall properties in the hands of King and Parliament, that great CounKnollys ſhould ſay that it doth not prove that the government lyeth now in the hands of King and Parliament that great Court, becauſe the contributions, collections, and exciſes from all parts of the Kingdome are ſent unto them, and are now at their diſpoſing, I beleeve the great Councell would teach him a little more wit, and all thoſe his bre
Now if wee will compare things together, wee ſhall find, that whatſoever can prove the ſoveraigne power in all ſecular governIeruſalem, and of the Apoſtles and Presbyters of that Church, who were the chiefe Officers, and men in authority in it, that the government and ſoveraigne power in that Church lay in their hands onely. So that it will then undeniably follow, that my arKnolly's fond caviz. that the Preſbyters in the Church at Ieruſalem, and in all other churches were the onely Governours in thoſe churches, and that from this reaſon, becauſe the almes were ſent unto them, and becauſe they had the dispoſing of the treaſury of the Church: This I ſay, will in the firſt place
that the Apoſtles and Preſbyters governed and ruled that Church by a common-councell and Preſbyterie, both which Maſter Knollys vainely denyeth, will follow from my Argu
But for the farther elucidation of this truth, and that it may the better appeare unto all men, I will briefly run over the eſſentiall properties, and parts of ſupreme and ſoveraigne power that were exerciſed in that church, and ſhew that they reſided onely and ſolelegiſlative power it was in the church of Ieruſalem, and committed onely into the hands of the Apoſtles and Preſbytery of that church, as who had received the Keyes, Matth. 16. and Matth. 18. For ſo ſaith the Prophet, Iſaiah chapter the 2. verſe 2. out of Zion ſhall goe forth the Law; and the Word of the Lord from Jeruſalem; and Acts the 1. verſ. 2. 3. it is ſaid that Chriſt, for the time that hee remained upon the earth after his Reſurrection, through the Holy Ghoſt gave commandements unto the Apoſtles whom hee had choſen, ſpeaking to them of the things pertaining to the Kingdome of God, and commanded them that they ſhould not depart from Ieruſalem, but waite for the promiſe of the Father, which was that hee would ſend them the Holy Ghoſt the comforter which ſhould teach them all things, and bring all things unto their remembrance whatſoever Chriſt had ſaid unto them, and that hee ſhould abide with them for ever, Iohn 14. verſe 26. and leade them into all truth, and in the fifteenth Chapter hee cals his Apoſtles his friends, telling them that hee had made knowne unto them all things that hee had heard from his Father, verſe 15. and hee promiſed, that the Holy Ghoſt ſhould bring all thoſe things to their memories, and in the ſame Chapter in the 26. verſe Chriſt ſaith, when the comforter is come, whom I will ſend unto you from the Father, even the spirit of truth, which proceedeth from the Father hee ſhall teſtifie of me. From all which places, and from the 28. of Matth. verſe 18, 19, 20. Mark. the 16. verſe 15, 16, 17, 18. and Iohn the 20. verſe 21, 22, 23. and many more that might be alleaged, it is apparently evident that the Apoſtles and Presbyters in the Church of Ieruſalem were inIeruſalem had power alſo to abrogate old Lawes, and to enact and eſtabliſh new ones, as wee may ſee Act. 15. and Act. 16. yea, they had power of life and death, of which wee have one example in Ananias and Saphira, Act. 5. yea, they rayſed the dead, cured the lame, and healed the ſicke with their very ſhadowes, and all this power was given unto them for the ratifying of their authority, and to ſhew they were ſent of God; withall they had the power of erecting new offices and creaIeruſalem, but in all the Churches, as that office of Deacons in the ſixth of the Acts, and the office of Elders or Presbyters in the 14. chapter, where it is ſaid that Paul and Barnabas ordained them Preſbyters in every Church, and therefore they appointed them firſt in the Mother-church Jeruſalem, for out of Zion, (ſaith the Prophet) ſhall goe forth the Law and the Word of the Lord from Jeruſalem; yea, they gave thoſe Officers their names, and inveſted them all with power to exeActs the 6. and in the 20. of the ſame booke, and in the Epiſtles of Paul to Timothy, and Titus. They alſo had the power of making warre and peace with the Nations, and all the Inhabitants of the earth; for they preached and publiſhed the glad tydings of peace to all ſuch as received the Goſpel, and denounced warre and death with all manner of judgements to thoſe that obeyed not the Goſpel of our Lord Ieſus Chriſt, 2 Theſſ. 1. verſe 8. and to the Apoſtles and Presbyters in Ieruſalem likewiſe, as to their ultimate and extreme refuge, and reliefe and helpe, all appeales were made (as we may ſee in the fifteenth of the Acts, and in the 6. and in the 9. and in the 15. of the ſame booke) as to the ſupreme Tribunall upon earth in Gods matters, in whoſe hands all the higheſt power and ſoveraigne authority for Eccleſiaſticall matters then reſided, and whoſe place it was not only to hear the controverſies and differenAntioch through falſe Teachers, by whom that hereſie was broched, viz. that it was neceſſary to ſalvation that the ceremoniall Law ſhould be obſerved, and that Beleevers could not be ſaved without it, by which great ſcandall was given to the weak lewes, who by this meanes were alienated from the beleeving Gentiles, becauſe they did neglect thoſe Ceremonies, whereupon there a
Now for the deciding and determining of this controverſie, the Chriſtians of Antioch appeale to the Apoſtles and Presbyters at Ieruſalem, as knowing that all power was given unto them both Dogmaticall, Diatacticall and Criticall, yea, authoritative and commanding, who entring into a Councell and Synod, and there debating the buſines, by Reaſon, Arguments and Diſputation, and finding by diſquiſition of the whole matter, what was the good will and pleaſure of God, what hee had revealed concerning the Gentiles, and the New Covenant under the Goſpel, they determidogmaticall power confuting and convincing the hereſie, and vindicating the truth.
Secondly, they declared their diatacticall authority, making a pra
Thirdly, they exerciſed their criticall power and judiciary au24. condemning and branding thoſe Teachers with that infamous and blacke marke of Lyers, ſubverters of ſoules and trou
Fourth. and laſtly, they ſufficiently manifeſted their imparative and authoritative power in ſending thoſe Decrees unto the Churches of the Gentiles with doe this and live, v. 29. for ſo much the words imports, all which are acts of ſoveraigne power and authority in all
Ieruſalem, and were exerciſed by them there; it is ſufficiently manifeſt that all the power of government likewiſe remained, and reſided wholly and ſolely in the Apoſtles and Presbyters hands, and that they exin the name of all the Apoſtles, or in the name of the Apoſtles and Presbyters.
Laſtly, they had the diſpoſing of the treaſury of that Church in their hands, as all the Presbyters of all the other Churches had, for they brought the monies alwayes to the Apoſtles, and laid them downe at their feet, as it appeareth, Act. 4. and afterwards all the monies and almes were ſent to the Presbyters through all Churches, as in whoſe hands the ſoveraigne authority lay, which they never gave out of their hands or relinquiſhed, but upon all occaſions gave directions to their ſeverall Deacons how to diſtriIudaea, if they had not beene the men in authority in thoſe churches, and to whom the government of them belonged, and who only and wholly had the diſpoſing of them. Now then when the contribution and releefe was ſent unto the Presbyters of the church in Ieruſalem as wel as the other churches; it followeth that they and they only had the power and authority in that church which they ever exerciſed by the joynt conſent and common councell and agreement of them all, for it was ſent unto all the Presbyters in every church, and therefore they were in common to diſpoſe of them. Now before this reliefe was ſent thiActs declareth, moſt of the Apoſtles reſided there, and all the Apoſtles were Presbyalmes and reliefe were ſent ſpeaking in the plurall number, ſaith, they were ſent unto the Presbyters, now they were all Presbyters, and therefore they were ſent unto them in common; and if wee obſerve the Dialect of holy, writ through the whole ſtory of the Acts, wee ſhall find for the moſt part, if there be any mention made of any act of governthat either all the Apoſtles, or ſome more of them are ever made
mention of to be the chiefe Moderators and prime Agents in the buſines, which was never carried by any one of them, or by the multitude or people; and it it is credibly beleeved that moſt of the AIeruſalem or in Judaea till after the Councell and Synod at Ieruſalem, Act. 15. and for the Apoſtle Saint Iames, it is the opinion of moſt of the Eccleſiaſticall Writers, that hee conIeruſalem his whole life time, as hee was Preſident in that Councell in the 15. of the Acts, and it ſtands with very good reaſon; for many yeares after he continued ſtill the prime man in authority there amongſt the Presbyters, and knew very well the condition of all the Beleevers there, and what numbers and multitudes of Diſciples there were Inhabitants in that Church, all which ſufficiently demonſtrateth that hee had his reſidence continually, or for the moſt part in Ieruſalem, ſo that Paul comming thither to the Feaſt, as it is related, Acts the 21 chapter, was informed by him, not onely that there were many ten thouſands of Beleevers in that Church, but what thoſe Diſciples had heard concerning his preaching, which ſheweth not onely that Saint Iames had his aboad in that Citie, but that thoſe beleevers likewiſe were dwellers and inhabitants there, and that now hee had very good acquaintance and familiarity with them; yea, which is more, at that very time that Paul and Barnabas were ſent to Jeruwith thoſe almes, Peter and Iames were then in that Citie, if not other of the Apoſtles alſo, as the twelfe chapter of the Acts abundantly ſheweth; and without doubt they all joyned with the Presbyters, and in a Common-councell ordered how the Alms ſhould be diſpoſed of by the Deacons to the neceſſity of the Saints; yea, it doth moſt neceſſarily follow (what ſo ever Mr. Knollys, and thoſe of his Fraternity ſhall be able to ſay to the contrary) for the Scripture recordeth, that the reliefe was ſent to the Presbyters through Iudaea, & Ieruſalem was the Metropolis citie in Iudaea, and in the 12. chapter, v. 25. it is related, that Barnabas & Paul returned from Jeruſalem whither they had carried the almes, ſo that many of the Apoſtles being at that time in Ieruſalem, and the princiall and chiefe Presbyters in that Church amongſt the other Presbyters, it may not bee credited that they I ſay being the prime Magiſtrates and Governours did ſit ſtill and leave the rule, ordering, and goKnollys his garrulity, that my Arguthat the ſending of the reliefe to the Elders, makes good theſe two things; the firſt, that the Preſbyters were the onely men in authority there: and ſecondly, that the Apoſtles and Presbyters of that Church governed and ruled it by a Common-councell and Preſbytery: yea, Maſter Knollys his owne words confirmes mee in my opinion, who ſaith, it is not denyed by the brethren, that the Presbyters in all Churches were the men in the government of the Churches in which they are Elders; ſo that all buſineſſes of publicke concern
And this ſhall ſuffice to have ſpake concerning the confirmation of my firſt Argument grounded upon that Scripture, that the reliefe and almes were ſent unto the Presbyters of Ieruſalem.
And now I come to what he hath to ſay againſt my ſecond argument by which I proved my third propoſition, which is this, as he himſelfe ſet it down in the 12. Page of his book. They that in the holy Scripture are called Preſbyters, and acted and ordered things in a joynt body and common Councell with the Preſbyters, and exerciſed that ordinary power committed to them in the 18. of Matthew they acted as Preſbyters: But the Apoſtles in governing the Church of Ieruſalem conſiſting of many Congregations and AſſemErgo: the church of Ieruſalem was Preſbyterially governed, and by a common Coun
Thus Maſter Knollys relates this Argument, wholly paſſing by all the reſt.
And to this argument he firſt thus replies. I know not (ſaith he) that the brethren ever deny ed that the Church of Ieruſalem was preſSo that he aſſenteth unto the concluſion, which is all I contended for by that argument; So that by this it followeth that the people had no hand in the government for they are not Presbyters by office. And yet ſuch is his ambition to be thought ſome body in the art of diſputation, that he quarrels the forme of my Syllogiſme, and takes upon him to ſhew me how I ſhould have framed it aright; but all thoſe that know indeed what really belongs to learning will eaſily perceive the man doth but babble, and if I ſhould ſpend time in trifling with him about forms, moodes, and figures in Syllogiſms, who knows no more in Logick then the horſe he preaches on, I might be thought as vain as himſelfe; therefore intreating him hereafter to learn his Grand-dame to ſuck and not mee to make Syllogiſms, paſſing by all thoſe his grolleries I will ſet down what he hath farther to reply to this argument in the 13. page, and then anſwer to that, and after I have done with him, I will come to I. S. that learned Gentleman and profound Clerk. Maſter Knollys to this argument thus farther anſwereth, Though the Apoſtles (ſaith he) were called Preſbyters in the Scripture, yet it followeth not, that they acted as Preſbyters, but as Apoſtles, Act. 15. And they cannot therein be a pattern and preſident for Preſbyters; Firſt, becauſe the Apoſtles had the care and charge of and over all Churches 2 Cor. 11. 28. But the PreſEpheſus Act. 20. 28. or Philippi Phil. 1. 1. and this the Doctor often inpage 12. And ſecondly, becauſe this would make the Preſbyters Independent indeed; for ſo the Apoſtles were in the government of all the Churches; the Preſbyters of Jeruſalem, of Epheſus, and of all the Churches were Dependent upon the Apoſtles, and the Apoſtles only Dependent on Christ; by whoſe holy spirit they were alwaies guided in the government of their churActs 15. 28. It ſeemed good to the holy Ghoſt and us. And though the Doctor ſay the Preſbyters might ſay ſo, as well as the Apoſtles becauſe the Elders and Preſbyters are mentioned there. The Doctor might have alſo conſidered that the brethren, even the whole Church, the multitude (how many ſoever
Acts 15. 4. 12. 22. 23, 25, 27, 28. and ſo have made the brethren, the multitude, even the whole Church Independent alſo; and the Doctor might as well have affirmed, that the brethren even the whole Church might ſay, it ſeemed good to the holy Ghoſt and to us.
Thus Maſter Knollys pleaſeth his own humour in heaping up a ſenſeleſſe and confuſed multitude of words and that onely to de
But ſhould I make a full diſcovery of all the errours of this his babble and nonſenſe and give a full anſwer to them, truly I might make a very large diſcourſe, I will therefore ſtudy brevity and anthat this his anſwer is nothing to the purpoſe and his reaſons are as vain, frivilous and fond as by the ſequell will appear.
But whereas he denyeth, that the Apoſtles though they be called Preſbyters acted as Preſbyters and that they cannot therein be a pattern and preſident for Preſbyters, it is a meer begging the queſtion and a fond trifling in a ſerious and weighty matter, when it was ſufficiently proved and that out of the holy Scripture that the bleſJeruſalem, that is, as ordinary rulers and officers in all acts of goActs; for o
Now that the Apoſtles in all thoſe acts of government were and are to be a pattern to all Miniſters in the ages to come, all the learNew England do acknowledge it, and take the ordination of Deacons and Elders in their new Churches from the example of the Apoſtles in the ſixth of the Acts and the fourteenth chapter of the ſame book, and they acknowledge and accord that Synods and Councells in like manner are one of Gods Ordinances and ground it upon the
Acts, and take their example for a pattern and preſident of gathering into Synods and Councells upon the like occaſions, all which they could not do if the Apoſtles in all thoſe acts of Government had acted and managed them onely as Apoſtles and in an extraordinary way with a tranſcendent and infallible authority and by a ſpeciall diſKnollys fights againſt the truth and againſt mee, he with the ſame weapon wounds his own cauſe and overthrows the Indepen
As for his reaſons of his denyall that the Apoſtles cannot be a paterne and preſident for Presbyters, becauſe the Apoſtles (as he ſaith) had the care of all churches, and the Presbyters were limi
But whereas Maſter Knollys grolliſhly ſaith, that the Apoſtles were Independent in the Government of all the Churches, and that the Preſbyters of Jeruſalem and Epheſus and all the Churches were Dependent upon the Apoſtles, and the Apoſtles onely Dependent upon Chriſt by whoſe spirit they were alwayes guided in the government
Acts 15. 28. It ſeemed good to the holy Ghoſt and to us. In every ſentence, I might ſay word, there is an error.
For firſt, the Apoſtles were not Independent at all no more then the Presbyters, but they were ever tyed unto the word of God and his revealed will and that by Chriſt himſelf who ſaid John 5. ſearch the Scriptures; and Luke 14. They have Moſes and the Prophets, let them hear them; Yea Saint Peter 2 Epiſt. chap. 1. v. 19. teacheth us, That we have a more ſure word of prophecy whereunto we do well to take heed, &c. So that the Apoſtles themſelves were tyed to the Scriptures. And Paul the great Apoſtle of the Gentiles in the 24. of the Acts and in many other places makes the Law and the Prophets the rule of his faith, profeſſing that he bePeter ſwarved from that rule & began amongſt the Galatians to halt & temporize Paul reſiſted him to his face and accuſed him openly of prevaricaAct. 16. Yea the Apoſtles themſelves were ſubject to the Presbytery at Ieruſalem and were to give an account of their actions to them at any time, as we may ſee Acts 11. where Peter was queſtioned, and was forced to give in his anſwer for ſatisfaction; the other Apoſtles alſo were ſubject unto that Presbyterie, and gave an account how they had ſpent their time amongſt the Gentiles; yea, Paul himſelfe received orders from the Presbyterie in Ieruſalem, Acts 21. and was ruled by them: yea, they were not onely ſubject to the Church in Ieruſalem, but to all other Churches alſo, and were ſent on their meſſage at any time. For Peter and John were ſent to Samaria by the Apoſtles, Act. the 8. and Paul and Barnabas were ſent from Antioch by that Church there to Ieruſalem, and from Jeruſalem they were ſent againe to Antioch, Syria, & Galatia, ſo that they were as much dependent as any other Miniſters of the Goſpel; and therefore M. Knollys is altogether in error in aſſerting that the Apoſtles were independent; neither is that true alſo that the presbybeware of falſe Prophets and falſe
Chriſts, but alſo by the Apoſtles themſelves, and that in the SyIeruſalem, Acts the 15. who bad all the Gentiles beware and take heed that they liſtned not to any as comming from them, unleſſe they taught according to the word of God and their dePaul in his Epiſtle to the Galatians, Gal, 1. verſe 7, 8. gives them and all Chriſtians a ſpeciall charge, that if hee himſelfe or any of the Apoſtles, or an Angell from heaven ſhould teach otherwiſe then hee had taught them, that they ſhould account him accurſed, and the ſame doctrine hee delivereth to the Corinthians, 2 Cor. 10. and 11. charging them to take heed of falſ Apoſtles, although they transformed themſelves into the Miniſters of Righteouſneſſe, and injoynes Timothy and Titus to doe the ſame, and in them warnes all Chriſtians to beware of falſe Teachers, though they come in the name of Apoſtles, if they bring not the doctrine of Chriſt, and teach not according to ſound words; and the ſame doth Saint Peter in his Epiſtles, and Saint Iohn in all his Epiſtles, and commandeth them withall that they ſhould not receive them into their houſes, nor bid them God ſpeed; and the ſame doth Saint Iude in his, and the Church of Epheſus, Revel. the 2. verſe 2. is commended for diſcovering and caſting out the falſe Apoſtles, by all which and many more proofs and reaſons that might be alleaged, it is apparently evident, that the Presbyters did not depend upon the Apoſtles themſelves, but upon Chriſt whoſe Miniſters and Angels they were, and the ſtars in his right hand, Apocalyp. the 2. verſe 1. who had their authority and Commiſſion as well from Chriſt as the Apoſtles themſelves had theirs, and who preſerved and protected them as well as hee did the Apoſtles, bidding them not to be affraid what man could doe againſt them, as the ſecond and third chapters of the Revelations ſufficiently declare: and therefore they were all dependent upon Chriſt, and not upon the Apoſtles (as Maſter Knollys fondly ſaith) who were their fellow ſervants, though in a higher degree and order; and if wee duly conſider the tranſaction of all the buIeruſalem, Acts 15. the Presbyters were as much guided by the ſpirit in that Councell as the Apoſtles themKnollys, who thinkes all men ſhould take for an Oracle every word that fals from his pen, though it be never ſo
that the Apoſtles were alwayes guided by the ſpirit in the Government of their Churches; in the which words there is a twofold error; for Peter was not guided by the ſpirit, neither when Chriſt called him Sathan, neither when he denyed his Maſter, nor when he temporized aGalatians; beſides the Churches were not the Apoſtles Churches, as he erroneouſly and ignorantly ſpeaketh, but they were Chriſts golden Candleſticks Revel. 1. ver. 20. who walked amongſt them: And the Apoſtles profeſſe 2 Cor. 4. ver. 5. that they preached not themſelves, but Jeſus Chriſt the Lord and themſelves the ſervants of the Church for Jeſus his ſake, and in the firſt of the Corinthians chap. 3. ver. 21Therefore let no man glory in men (ſaith the Apoſtle) for all things are yours, whether Paul, or Apollo or Cephas, or the World, or Life, or Death, or things preſent, or things to come, all are yours, and ye are Chriſts, and Chriſt is Gods. If the Churches therefore be Chriſts golden Candleſticks, and his Churches and his houſes, as Paul in the 1 of Timothy averreth ch. 3. ver. 14, 15. where he ſaith, Theſe things I write unto thee, that thou mayest know how thou oughteſt to behave thy ſelf in the houſe of God which is the Church of the living God, the pillar and ground of truth: if therefore, I ſay, Churches be the houſes of God and the Churches of the living God, and the golden Candleſticks of Jeſus Chriſt, and he be the Lord of them, and there be alſo a ſpeciall prohibition giGentils did over them that were their ſubjects; how then can Mr Knollys ſay that the Churches were the Apoſtles Churches? Every man I conceive that hath any ordinary underſtanding, that with delibeKnollys ſcriblings, will conclude of him, That he is altogether ignorant in ſacred things, and if he had not been a frontleſſe man and without all ſhame, he would never have publiſhed ſo many errors and ſo much ignorance as he hath done to the view of the world, neither would he ever have ſaid that though the Apoſtles were called Preſbyters in the Scripture, yet they acted not as Preſbyters, eſpecially when it was proved unto him and all thoſe of his fraternity in my firſt book that they acted in all acts of Government and in that Synod at Jeruſalem Acts 15. as ordinary Preſbyters. But becauſe Mr Knollys is not yet ſatisfied about that point nor perhaps
viz. that the Apoſtles acted as Preſbyters in an ordinary way as the other did, and after I have done that, I will briefly alſo anſwer Mr Knollys his grolleries concerning the fufferage and votes of the Church and people in that Synod in Ieruſalem.
But firſt I will prove, that the Apoſtles in the debate and contro
For firſt Paul an Apoſtle and Barnabas, though both extraorIeruſalem by the Church of Antioch ver. 2. as ſervants of that Presbytery, who willingly and in obedience to the order of that Church ſubjected themſelves to their determination, which they would not have done had they acted as Apoſtles and not as Members (for that preſent) of the Presbytery of Antioch; now all men know that they that are ſent as Meſſengers by command and appointment, as they were, were not greater then thoſe that ſent them, which is one of the reaſons all orthodox Divines uſe againſt Peters Supremacy, in that the Apoſtles which were in Ieruſalem (Acts 8. 14.) ſent him and Iohn to Samaria, and therefore they conclude that the Colledge of Apoſtles had authority over him and that they were not ſubject to him: And the ſame may be concluded concerPaul and Barnabas that they were ſubject to the command of the Church: And it is yet more evident out of the ſecond verſe of the 15, chapter of the Acts, Where it is ſaid, that when Paul and Barnabas had no ſmall diſſention & diſputation with them, that then they determined that Paul and Barnabas, and certain others of them ſhould go up to Ieruſalem unto the Apoſtles and Elders about this queſtion, out of the which words every one may obſerve theſe concluſions following: Firſt, that Paul and Barnabas uſed not aterminis ſaid, that Paul and Barnabas had no ſmall diſſention and diſputation with
them, intimating by thoſe words that they argued and debated the matter by Reaſons and Arguments, as the other ordinary Preſbyters of that Church did, which they would never have ſuffered if they had acted there as Apoſtles and with an infallible authority; and this is the firſt concluſion may be gathered out of thoſe words to prove that Paul & Barnabas acted there as ordinary Presbyters, and were not onely at that time ſubject to that Church, but Members of the ſame.
The ſecond concluſion that may be gathered out of thoſe words is this, That they were ſent as the other ordinary officers, and the ſame commands laid upon them that were laid upon the other: Now if they of Antioch had looked upon Paul and Barnabas as extraorthat they of Antioch in this imploiment lookt upon them but as ordinary Preſbyters.
The third thing obſervable is this, that Paul and Barnabas with thoſe certain others were ſent as well to the Elders or Preſbyters at Ieruſalem about the queſtion, as to the Apoſtles, for ſo runs the text, they were all ſent unto as having equal authority and as the ordinary Governours and Councellours of the Church and as to ſuch as ſat by one and the ſame Commiſſion, Writ, or Charter, and governed with a joynt conſent and by a Common Councel and Agreement: And therefore they are all to be conſidered as ordinary Presbyters in that Councel and Synod; and all this I ſay may be gathered out of that text.
But there are many other Arguments to prove it, becauſe the Presbyters all of them and that all along through the whole debate acted as authoritatively as the Apoſtles: For as the Preſbyters were ſent unto as well as the Apoſtles and aſſembled themſelves accordingly v. 6. So they did decree and write the Epiſtle as well as the Apoſtles ver. 22. 23. and Act. 16. 4. they are called alſo the decrees of the Apoſtles and Elders, and Act. 21. the Presbyters ſay, Wee have written and concluded, manifeſting unto all the World that they in that Synod ſat and acted by the ſame authority and were aſſiſted and guided by the ſame ſpirit the Apoſtles were as ſitting by the ſame Commiſſion or Writ: And therefore when the holy
Knollys and thoſe of his fraternity to ſay that the Apoſtles acted not as Preſbyters, which is indeed to confute the Scripture and all this to delude the poore people.
Many Arguments more might be produced to prove that the Apoſtles acted as Presbyters, and were no more then guided by an Apoſtolicall and infallible ſpirit then the other Presbyters; but for brevity ſake I ſhall only name one more, which is this, in that they stated the question, and debated it from the holy Scripture in the ordinary way diſputing Con and Pro, arguing and reaſoning what they ſhould write, and what they ſhould judge of that buſines, as it is apparent in the 7. verſe, and many more places in that Chap(ſaith the Holy Ghoſt) found what was the good and acceptable will of God, thereupon they ſay it ſeemed good to the Holy Ghost and to us; as any Synod or Councell of Divines upon the like aſſurance of Scripture warrant may doe.
Now I affirme, had the Apoſtles at that time acted by an apoſtothey would never have admitted any disputation, nor entred into a ſerious debate and conſultation what they ſhould write and judge of that matter, but would speedily have diſpatched the buſines, and by their Apostolicall authority, and that infallible Spirit they were led with, they would have decided the matter, and either have ſaid, thus ſaith the Lord as the Prophets of old did, or take notice that what wee write are the commands of the Lord, dictated unto us by the Spirit of God, and would never have gone to conſult with others about it, or debated the matthat the Apostles acted as Presbyters in that Councel; and therfore from all that I have now ſaid it is appaIeruſalem acted as PresbyKnollys his bable. And this ſhall ſuffice to have ſpake by way of anſwer to that part of his fond cavill: and now I come to reply to his Grolleries conIeruſalem
Knollys joyneth with the Apoſtles and ElThe Doctor (ſaith hee) might have alſo conſidered that the Brethren, even the whole Church, the multitude (how many ſoever the Doctor can make of them) were preſent as well as the Presbyters, Act. 15. 4. 12. 22, 23. 25. 27, 28. and ſo have made the Brethren the multitude, even the whole Church independent alſo; and the Doctor might as well have affirmed, that the Brethren, even the whole Church might ſay it ſeemed good to the Holy Ghost and to us. Thus Maſter Knollys diſputeth not onely againſt all ſound Divinity, but againſt all reaſon, whiles hee would make all the people to have equall ſuffrage and voices or votes with the ElKnollys ſhall never be my Maſter, who had hee known any thing concerning governFor Councels in all governments conſiſt of peculiar and ſelect men, who for their Gravity, Wiſedome, Learning, and their inveterate experience are made choyce of, and ſet apart for that purpoſe, and to whom the rule and government of the Kingdomes and Countries wherein they live is committed: ſo that the ordinary people are not to intrude or intermeddle in thoſe affaires whoſe place it is only to obey and to yeeld ſubjection to their Ordinances, and they that would goe about or indeavour to change this order appointed by God himſelfe, would ſpeedily bring confuſion upon themſelves and others; and as it is and ever has beene in the matters and afKnollys in ſaying, That the Brethren, even the whole Church, the multitude (how many ſoever the Doctor can make of them) were preſent as well as the Presbyters, and had their voices there, is altogether miſtaken in his commentary expoſition: for he by Brethren, underſtanding that the whole Church, the whole multitude of Believert, men, women and children then in Jeruſalem (for ſo his words doe imthat the tenth part of the Believers that were in Ieruſalem could not have met together in any one place, and therefore all the many ten thouſands that were there could not poſſibly have come together in one Synod or Councell; and beſides the impoſſibility of it, all men know, that the Members of Synods, and ſuch as have their voices there, are Presbyters and Ministers of the Gospel only, and ſuch as are ſent Commiſsioners, and delegated out of the ſeverall Presbyteries to thoſe Councels for the right ordering and well managing of the government in them; and this is their calling; and for the other people as the ſethey are every one of them to continue in that calling and ſtatiou God had placed them in, 1 Cor. 7. and all under authority, are therein to abide, and every one of them to follow their partiare injoyned ſilence in all the Churches, and are commanded if they have any doubts, to aske their Husbands at home, and to be ſubject and obedient unto them, they are not to vote it in Synods, neither were women ever that I have read or heard of, before ſuch Teachers as Maſter Knollys, and his Fraternity appeared in the world, permitted to have their voices in the Churches and Synods, which when it is an apparent tranſIeruſalem would not have ſuffered any women to have brake the Lawes of God before their faces; and therefore I may with good authority out of Gods Word conclude, that there was not a woman in that SyKnollys vainly aſſerPaul in the 14. of the Romans ver. 1. that weak brethren ſhould be admitted to doubtfull diſputations, who ſaith▪ For thoſe that are weak in the Faith, receive, but not unto doubtfull disputations or ambiguity of diſputes, for they being not well ſetled and grounded in ReKnollys is, have already brought inPaul had made that law, that the weak brethren ſhould not be admitted to doubtfull diſputations, ſhall we think that the Apoſtles and Elders at Ieruſalem would have admitted the whole multitude of all the beleevers amongſt the which there were ſo many weak brethren, into the Synofor if many years after the preaching of the Goſpell and the free grace of God and the teaching of them their Chriſtian liberty, they remained ſtill ſo zealous for the obſervation of the ceremoniall law of Moſes, as we may read in the 21. chapter of the Acts, that they out of a diPaul, and onely becauſe they heard that h
how would all thoſe weak brethren have been inraged againſt all the Apoſtles and Presbyters (may any man ſuppoſe) if they had been admicondemning it as a
burden too heavy for them, and to be ſuch as neither they nor their fathers could bear; and therefore decreed, that it ſhould not be impoſed upon the beleeving Gentiles? I ſay it ſtands with all good reaſon if the weak believers in Ieruſalem which were many ten thouſands ſhould have heard theſe diſputes, it would have put them all in ſuch a heate and rage, as they would have ſet the whole Citie in an uproar, to the hazarding of the lives of both the Apoſtles and Presbyters there, and all ſuch as ſhould have ſided with them, and ſo much the more it would have incenſed them againſt the Apobecauſe they granted greater Priviledges to the Gentiles, and gave them an immunity from the obſervation of the Ceremoniall Law, which the Iewes ſtill obſerved and ſtrictly kept, ſo that many of the Iews going from Iudaea whereſoever they came urged the obſervation of the ceremoniall Law amongst the Gentiles alſo, as neceſſary to ſalvation: now I ſay if theſe Zealots of the Law had all both men and women how many ſoeKnollys expreſſion) beene preſent, as hee groundleſſely affirmes, and ſhould have heard theſe diſputes, they would have beene ſo farre from voting with the Apoſtles and Elders, and ſaying it ſeemed good unto the Holy Ghoſt and us, as they would have voted the contrary; and for this that I ſay it is evident from the Holy Scripture; for in the one and twentieth chapter of the Acts it is ſaid, that they would have ſtaine Paul, for this their jealouſie onely, that he preached and taught the Gentiles againſt the Ceremoniall Law, which they would never have beene offended with him for, if the Brethren in Ieruſalem thoſe beleeving Iewes, the multitude, even the whole Church, how many ſoever the Doctor can make of them (as maſter Knollys ſaith) had then had their voice in the Councell and Synod at Ieruſalem, and had aſſented and voted againſt the ceremoniall Law, and for the abrogation of it, as Maſter Knollys againſt all reaſon ſaith they did, for then they would never have beene diſpleaſed with Paul for inſtructing the Gentiles, and all people in their chriſtian liberty, and for teaching them that they were freed from the Ceremoniall Law, for that Councell and Synod made thoſe Decrees for the benefit of the Gentiles: but they would rather have beene offended with Paul, if they had heard that he yet urwhat was the good and acceptable will of God, and from thence had decreed the aboliſhing of the Ceremoniall Law, I ſay, if all the beleevers in Ieruſalem, the whole Church and multitude as many as can be made of them, as Maſter Knollys affirms, had been preſent in the Synod with the Apoſtles and Presbyters and ſhould have voted with them it ſeemed good to the holy Ghost and to us, to abrogate the Ceremoniall Law, and to free the Gentiles from it: they could not then have been diſpleaſed with Saint Paul for obfor but hearing he taught the Gentiles againſt the Law of Moſes and the Temple, it is apthat by brethren ſpake of in the text, & by the whole church & the multitude, cannot be underſtood all the beleevers in Jeruſalem, how many ſo ever could be made of them, as he grolliſhly aſcould they have all poſſibly met together in one place: for then they themſelves ſhould be tranſgreſſors of their own Decrees and be offended with others for obſerving what they themſelves had commanded, which is a ſin; and therefore by brethren there.
Firſt, all ſiſters are excluded; for they are not numbred amongſt them, and ſo then not all the beleevers, for ſiſters alſo are beleevers and of the multitude: and,
Secondly, all thoſe zelots ſpake of in the 21 chapter, had no vote in that Synod, and were not preſent there; for they were enePaul for Preaching according to thoſe Decrees made and Voted there; ſo that Mr Knollys in time may come to ſee his Error, and by brethren there, and the multitude, and the whole Church, may very well underſtand that they were ſuch as Judas and Sylas were: viz. Prophets and choſen men, and aſſiſtants to the Apoſtles, members of the Church in Jeruſalem, of which they had ſtore, for many of the Prieſts were converted and were members there, though not fixt Officers and Presbyters, and Elders, as the other were who Synecdochically were called the Church, a part being underſtood for the whole, which is uſuall in the holy Scripture: and to theſe may be added all the Presbyters that came out of all the Churches of Iudaea, from among whom thoſe falſe teachers were gone, and had taught among the Gentiles the obſerPaul and Barnabas to that councell from the Church of Antioch, which were the brethren ſpoken of as the Text doth ſufficiently declare, ſo that to all men that read but the 15 chapter of the Acts with judgement, they will ſoon be ſatisfied, That by brethren and the whole Church, and the multitude there ſpoken of, are to be underſtood, ſome choIudas and Sylas were, for ſo the Scripand not the people men and women, the whole Church, the multitude, how many ſo ever the Doctor can make of them; as Maſter Knollys and thoſe of his fraternity dayly though falſely aſſert, and upon this falſe ground and rotten foundation laid in their own brain, would erect and build their new confuſed Babel of Independency, admitting all people both men and women, not onely to Votes in their new Congregations but alſo in Councells and Synods, and free them from all dependency upon other Chur
Firſt, That all the Apoſtles and Presbyters, were all equally Depen
Secondly, That the people neither brethren nor ſiſters in thoſe dayes were to have their Votes or ſuffrage in the Government of the Churches, and admiſſion of members and Officers, much leſſe in Synods, that imployment belonging wholly to the Presbyters in each Church, whom God had made Rulers in his Church over them, and commanded the people to yeeld obedience unto them, Heb. 13. and therefore that all the new gathered Churches, affecting an InKnollys his vain jangling againſt my third Pro
And now I will briefly Anſwer to what Sir I. S. hath to ſay to it, whoſe words are theſe, pag. 11. In aſſerting, That the Presby(ſaith he) ſure not the Independents, as you call them; we grant it is their part to rule: but we diſtinguiſh (ſaith he)? between Authority and juriſdiction on the one hand, and power and intereſt on the other: this latter (ſaith he) belongs to the people, the other is proper to the Officers, which yet they exerciſe in the name of the Church: ſo they (i) the Officers ordain, they excommunicate (i) propag. 93. but the people have a power and intereſt too, as thoſe places alleadged by your ſelfe ſhew expreſly, Act. 15. for though ver. 2. Paul and Barnabas are ſaid to be ſent by the Apoſtles and Elders onely, yet ver. 4. they are ſaid to be received of the Church, and Apoſtles and Elders; therefore they were ſent unto the Church alſo; and that word ver. 25. imports a multitude met together; and this to be the reſult of that multitude, elſe it were no great comverſe 6. yet it is ſaid, verſe 22. that it pleaſed (not onely the Apoſtles and Elver. 23. and ſo in Ordination
Thus ſpeaks I. S. in the name of all his brethren in way of anIeruſalem and in all Churches, but to the very dignity and honour of Chriſt himſelfe the King of his church who the Independents moſt ſhamefully diſthrone) as I ſhall by and by make appear God aſſiſting me whiles notwithſtanding they make the greateſt noiſe of ſetting him up King in his Church: And to ſpeak the truth, though the Independents ſeem to hate PoI. S. and Hanſerdo Knollys are, had need to be a man of intolerable patience.
But before I begin with him, I ſhall deſire the Reader to conſider, whether I. S. be not guilty of interferring tautology and great confuſion, crimes he layes to my charge to uſe ſome of his own language Page 15. and 16. if not contradiction, and be not great of his own ſenſe, and a very catechumenos, and one that hath as well need of inſtruction as of refutation, for as much as to me it ſeems untheſe things I refer to the Readers conſideration and now I go to my work.
In aſſerting (ſaith I. S.) that the Preſbyters did rule that church, and ordinarily other churches, who do you hit? Not the Independents as you call them; (ſaith he) We grant it is their part to rule: but we diſtinguiſh between avthority and juriſdiction on the one hand, and power and intereſt on the other: this latter belongeth to the peo(i.) the officers ordain, they excom(i.
pronounce excommunication, they lead and direct in all governments and disputes, they have the executive power, but the people have a power and intereſt too &c. And in the 12. page. In
(ſaith he) Election belongs to the brethren, but impoſiThus profound I. S. I ſhall intreat the Reader here to take notice, what he grants, and what he denyes, and how at every turn he juggles.
Firſt he grants that the Preſbyters did rule the Church of Jeruſalem and ordinarily other Churches, and ſaith, that my Argument hits not the Independents; for they, as he in the name of them all aſſerteth, grant that it is the Preſbyters part to rule. So that if he had ſtayed here, there had been ſome ingenuity in him, but with the ſame breath he blaſteth yea bloweth down all that he had forAmerican diſtinction (which he hath borrowed out of ſome of thoſe monſtrous Pamphthe way and the keyes, &c. which are fraught with nothing We diſtinguiſh between authority and juriſdiction on the one hand and power and intereſt on the other, and this latter belongs unto the people, the other is proper to the officers, &c.
But before I come to my anſwer, I muſt tell I. S. that from whom ſoever he hath borrowed this diſtinction it is groundleſſe and has no Warrant for it in ſacred writ; yea I hope to make it good that it is contrary unto it, and therefore it was well ſaid by a learned Profeſſor of Divinity in the Univerſity of Oxford, that it was an eaſie thing to finde diſtinctions in ſchoolmen to mocke God and deſtroy their own ſouls, and thereupon exhorted all his Scollers to be very carefull leſt out of reſpect to mens perſons and from the conceipt they had of their piety and abilities in learning they were not deceived: And the ſame exhortation may now in theſe our dayes be of very good uſe, eſpecially when a lying ſpirit is gone out into innumerable falſe Prophets as it did in Ahab his time and when a ſpirit of error is gone out into the world and is to be found in every houſe of the Independents in all theſe regards, I ſay the caveat and exhortation of that reverend Divine may now be very uſefull and ſerviceable for theſe our times. And therefore it ſtands all men upon to prove and examine all things according to the Apoſtles rule 1 Theſſ. 5. ver. 21, and hold faſt that which is good.
I. S. doth: for he makes a diſtinction between authority and juriſdiction on the one hand, and power and interest on the other, as if there were ſome vaſt difference between them when all learned men know, that authority, juriſdiction and power are all one, as when a Magiſtrate making uſe of either of theſe words ſays ſuch an one is under my authority or juriſdiction or power, all men know that either of thoſe words ſignifies his authority over him and thoſe expreſſions intimate one & the ſame thing. But as for the word intereſt which he makes a Synonima with power, it is a meer grollery, for that is a word of ambiguity and of various ſigI. S. himſelfe knoweth not, but this word ſerves the turne of our American brethren and thoſe of the Congregatiintereſt ſigby that diſtinction of power and intereſt in the people, by intereſt they mean and underſtand a title or right or due in the people, both to the property and poſſeſI now ſay the Pamphlets of theſe times many of them can witneſſe is their meaning by intereſt; amongſt others that of Englands birth right and John Lilburns learned Letter who in the 14 Page of the ſame hath theſe words.
For my part (ſaith he) I looke upon the Houſe of Commons as the ſupreme power of England, who have reſiding in them that power that is inherent in the people, who yet are not to act according to their owne wils and pleaſures, but according to the conſtitutions and customes of the Land, &c. out of whoſe words it is apparently evident, that they make all power to be inherently in the people as their birth-right, to which they may at any time make as good title and claime as to their inheritance, and that they in their lanintereſt, & this alſo can be proved out of many of the Inconſtitutions and cuſtomes of the land, they may at any time by the people be deveſted of it, or at leaſt queſtioned; I am confident I ſay there would be no great difficulty to prove as much as I now ſay has beene uttered by the Sectaries of theſe our times, and I am moſt aſſured if they increaſe but to a little greater number, that unleſſe the Lord ſhew his mighty power in preſerLondons late Warning-peece; ſo that this truth is very wel knowne that by power and intereſt in the Independents language, which they place in the people and not in the officers, they meane the ſoveraigne and ſupreme authority, and all ſay that it is their peculiar birth-right, and that they are the Parliament and Iudges, and that the officers are but their ſervants, either to prepare matters for their hearing, or for executing of what they would have them to doe, and that whatſoever they ſpeake of authority and juriſdiction in the officers, it is onely to pleaſe them a little by putting a rattle into their hand that may looke gayly, and make a little noyſe but have no ſtrength in it: for they keepe all power in their owne hands, and this I hope to make good out of I. S. his diſtinction, and that to the diſhonour of God himſelfe, as well as to the overI. S. and thoſe of his party, (for hee writeth in the name of them all) may the better appeare to all that ſhall reade this Booke, I will here againe repeate his anſwer to
The Jndependents (ſaith hee) grant that it is the Presbyters part to rule, but (ſaith he) wee diſtinguiſh betweene authority and juriſdiction on the one hand, and power and intereſt on the other: this latter belongs unto the people, the other is proper to the officers which they exerciſe in the name of the Church, &c. If hee had ſaid in the name of Chriſt it had been better; but all error is like unto ſinne, it ſeldome goes ſingle and alone, for here I. S. commits a multiforme error in robbing not onely the Presbyters and Miniſters of Chriſt of their due honour, but in robbing alſo the Lord of life himſelfe of his dignity and royI. S. his learning all the Officers and Miniſters of Chriſt are at the peoples diſHyſteron Proteron Divinity of the Independents, in all which they deale moſt wickedly on every ſide, ſo that when they ſeeme to ſpeake the Miniſters faireſt, they abuſe them to their face; for here I. S. by that diſtinction of his would perſwade the world that the Independents give great honour to the Miniſters, in ſaying that authority and juriſdiction belongs unto them and is theirs propower and intereſt belongs unto the people, and yet in the ſame breath before hee hath paſſed two ſteps, by his owne deſcription of the power and intereſt which hee grants unto the people, hee gives away all that authority and juriſdiction that hee ſpake of a little before, not onely from all the Miniſters and Presbyters of the Goſpel, but from Chriſt himſelfe the King of his Church, and inveſts the people with it, which hee cals the Church, ſaying, that the Officers are to exerciſe their authority and juriſdiction in the name of the Church, ſo that it is evident according to his Divinity that the Miniſters of Ieſus Chriſt are but the ſlaves of the people; and that all men may ſee that this is his meaning, he in the 12. page ſaith, that the very Apostles and Elders in the Councell and Synod at Ieruſalem were but as a Committee to prepare the diſpute, and then to report it for the aſſistance nnd concurrence of the multitude; theſe are his owne words, by all which, if hegives not the people, by his diſtinction of power and intereſt, a greater authority then hee gives unto the Apoſtles and PresbyChriſt himſelf, let every ingenious man judge, which is not only a horrid impiety, but abominable in juſtice & ſacriledge: yea every man may plainly perceive, & that out of his own words, and from the language of al the Independents, that he inveſts the people with all authority under that diſtinction of power and intereſt; for in ſaying in the ſame pag. that in ordination, election of officers belongs unto the brethren, and impoſition of hands to the officers, where there are officers, as in a Church conſtituted and compleate, by theſe words hee inveſts the people with all full and ample authority as any men are capable of or can be betruſted with: for amongſt many of the Independents to my knowledge, they make nothing of ordination and impoſition of hands, and count it but a comI. S. his owne expreſſions, that the power of orthat impoſition of hands is proper to the officers where there are officers in a Church conſtituted and compleate, intiof power and intereſt they doe not aſſume & arrogate all power to themſelvs, and take it into their owne hands, and inveſt the people with plenary authority over all Miniſters in Church and State, I know not what it is to conferre
I. S. his owne diſtinction of power and intereſt, which hee ſaith belongs unto the people: having thus from their owne Principles ſufficiently elucidated that by the Independents doctrine, and by their diſtinction of power and intereſt they aſſume all authority to themſelves, whiles they pretend they give authority and juriſdiction to the Ministers; I will now ſet forth their wickedneſſe in ſhIeruſalem of their dignity and power as well as they doe all other ordinary Presbyters of their due honour and authority.
And I will firſt begin with their dealing towards Chriſt the King and Lord of his Church which is his Kingdome. All thoſe that know how the Kingdomes and Empires of the world aPraemunire, and makes them guilty laeſae majestatis; ſo that all warrants run in the name of the King or Emperour; and whoſoever fayleth in this kind, as not to command in the Kings or Emperours name, doth make himCanterbury, that hee iſſued out writs and ſummons in his owne name, or in the name of his Court.
Now Chriſt is the eternall King of his Church, that immortall and mighty Potentate, in whoſe name all the Prophets of old Matth. 28, 19. Goe ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Sonne, and of the Holy Ghoſt; teaching them to obſerve all things whatſoever I have commanded you; and loe, I am with you all even to the end of the world, amen.
By the way take notice the very Apoſtles themſelves were limibut Chriſt never taught his Apoſtles or any of his true Miniſters, to iſſue out any thing in their owne name, for that was the cuſtome of all falſe Teachers; neither did hee ever teach them to iſſue out any thing in the Churches name, or ſay unto them at at any time, what you doe in all Adminiſtrations let it be done in the Churches name; Chriſt I ſay taught nothing of all this; that is but the new blaſphemous ſtile of our new gathered churches, and of our new church officers, who J. S. ſayes muſt exerciſe their authority & Iuriſdiction in the name of the church; whereas Chriſt our King and Law-giver, as in the place above quoted, ſo in Mark 16. v. 17. In my name (ſaith he) they ſhall caſt out Devils, &c. all in the church was to bee done by all the faithfull Miniſters and people of God in Chriſts name, the King of his church. And ſo S. Peter accorActs, preaching unto all the people and new converts, ſayes nothing to them in the name of the Church, but in the 38. verſe ſaith, Repent and be baptized every one of you in the name of the Lord Ieſus Chriſt, &c. HCreeple. verſe the 6. In the name of Ieſus Chriſt of Nazareth (ſaith hee) riſe and walke; and ſo Saint Paul had learned his Leſſon well, who when hee caſt out the ſpirit of Divination out of the Damoſell in the 16. of the Acts, verſe 18. ſaith unto it, I command thee in the name of Ieſus Chriſt to come out of
her, and hee came out at the ſame houre.
Coloſſ. verſe 17. whatſoever you doe (ſaith the Apoſtle) in word or deed, doe all in the name of the Lord Ieſus, giving thankes to God, and the Father by him: all Chriſtians are bound to doe all in Chriſt their Kings name. Yea, the Apoſtle in the 1 of the Corinth. the fifth chapter, verſe the 3. and 4. teaching the Corinthians, and in them all Chriſtians, in whoſe name all acts of Church governemt ſhould be managed and exerciſed, ſaith I verely as abſent in body but preſent in ſpirit have judged already, that hee that hath done this doed, in the name of our Lord Ieſus Chriſt when ye are gathered together, and my ſpirit, with the power of our Lord Ieſus Chriſt, to deliver ſuch an one unto Satan for the deſtruction of the fleſh, that the ſpirit may bee ſaved in the day of the Lord Ieſus. Here the Apoſtle teacheth all Miniſters of all Churches, that as all beleevers are to be received into the Church in the name of the Lord Ieſus their King; ſo when any for their diſorderly walking are to be caſt out, they are to exI. S. publiſh to the world, who in terminis ſaith, that that Authority and Iurisdiction that is proper to the officers is to be exerciſed in the name of the Church; theſe are his words, in the name of all his brethren, ſaying, the Officers ordaine, and they pronounce excommunication, they leade and direct in al government & diſputes, & have the executive power, but the people have a power and intereſt too; that is in his learning, the officers muſt yet exerciſe their power and Iuriſdiction in the name of the Church, ſo that the Miniſters are but the churches ſervants at pleaſure, and their executioners. This is our American Divinity, ſo that whereas wee are taught by Chriſt himſelfe, and all his bleſſed Apoſtles to doe all in the Church in the name of Chriſt our King, theſe our confiding brethren, and our Itinerary Ill-dependent Prein nomine domini, hence came up the Proverbe, when they heard of any thing from the Pope, that they uſually ſaid in nomine domini incipit omne malum, for he always pretended to do al in the name of Chriſt the King, for that ſtile notwithſtanding did that man of ſinne ever obſerve and keepe, continually ever ſetting forth his grolleries in nomine domini, whereas our Independent Brethren act all their baggatelly and trifling buſines in the name of their ſeverall churches, their officers ever ſaying, when they carry or bring any learned Meſſages one from an other, that they come in the name of the churches, and what they doe, they would have them know they doe it as officers in the name of the church; Chriſts name the King of his church is never ſo much as heard aChriſt as King upon his Throne, their practiſe ſheweth the conChriſt, but in the name of their ſeveral churches; ſo that Chriſt the Kings name is not ſo much as menI. S. and our American monſtrous Divinity.
To all that I have ſaid for proofe that all the Independents by their doctrine diſthrone Chriſt and ſet themſelves in his place whiles they moſt of all pretend they ſet him up upon his Throne, I may for a corallary add their new traditions and practiſes which they impoſe upon all the Members of their ſeverall new gathered churches as the commandments of God and as the practiſes of the Saints of old, and injoyne them and urge them as the ſtatutes, orto repent and beleeve and to bebaptized in token of their belieſe and repentance, which whoChrist their King commands them to do. And whereas Christ the King of his church layd the Government of it upon the ſhoulders of none but his Miniſters, to whom he had given the Keyes; the IlChriſt himChriſt, when they ſlight his Laws and prefer their own traditions before the commandments of Chriſt the King of his church and revile and reproach his ſerChriſt; For Chriſt ſaith to all men that they that deſpiſe his Miniſters deſpiſe him, and they that despiſe and ſlight Chriſt, in as much as in them lies they diſthrone him, and therefore when all the Independents dayly practice all the malifices above mentioned, and that in a higher manner and ſtrain, pretend they what they will of ſetting up Chriſt upon his Throne, they plainly diſthrone him & diſhonour him; which may yet further appear if we conſider ſome of their other paſſages; for it is well known that ſome of the chiefe pillars in their houſes and churches thoſe AtlaſChriſts Kingdome and for the ſetting of him up upon his Throne, I ſay ſome of theſe as it is well known have upon the Frontiſpices of their Pamphlets ſet this title Againſt Jeſu Worſhip.
Now although it be praiſe worthy in any in maintenance of Gods true worſhip and ſervice to write againſt all Idolatricall or Superſtitious worſhip of the true God or Jeſus, yet it is a thing no way beſeeming any Chriſtian to write agaiſt God Worſhip and Ieſu-Worſhip which are both commanded becauſe that ſome faile and erre in the manner of the Worſhip of either God the Father or God the Sonne: Yea, it would have been thought in any Chriſtian Nation an unſufferable thing to have tolerated the very reading or publiſhing of any books with ſuch a title and inſcripIeſu-Worſhip no more then he ought to write againſt God-Worſhip, for Ieſus alſo is God bleſſed for ever, the eternall Son of the eternall Father, who hath commanded all his Diſciples Iohn 5. To worſhip the Son as they worſhip the Father; Now then if it be an unſufferable thing to write againſt God-Worſhip, no leſſe intolerable is it in any to write againſt Ieſu-Worſhip, and all ſuch as write ſuch books and all ſuch as allow of them and approve of them and their authors, let them pretend what they will of ſetting up Chriſt upon his Throne, all
haile Master as the Jews did, to uſurpe ſome of their own rhetorick and learned elequence, but indeed they diſthrone him: For what is it to diſthrone a King if writing of Warning Peeces, and Pamphlets againſt Kings ▪ſervice and Kings-honour be not? And what I pray is it to diſthrone a KingIeſu-Worſhip, that is, againſt the Worſhip of Ieſus who is the eternall King of his Church, and when every day in all their particular churches they exerciſe all the acts of Government in the name of their churches, and not in Chriſts the Kings name, and that againſt the command of Chriſt and his Apoſtles; I affirm and by the grace of God I hope ever to make it good, that all this is not onely a robbing Chriſt our Lord and King of his due hoeither to give unto God that that belonged not to him and to the excellency of his Majeſty & divine nature, or to detract from him that that peculiarly belonged either to the eſſence, perſons or glorious attributes of the diety, or to give the honour properly and peculiarly due to God the Father, Sonne, and Holy Ghoſt or to any perſon in the glorious Trinity, to any creature, or malitiouſly or wickedly to speak evill of God his eſſence, attributes, word, works, &c. or to do or act any thing obſtinately
and wilfully that is or may be derogatory to the dignity and honour of the Divine Majeſty of God bleſſed for ever; any of theſe things, when I ſtudied Divinity, were thought blaſphemy and worIeſu-worſhip, & blaſpheme the holy Scriptures, and deny the diety of Chriſt and the bleſſed Trinity &c. and diſthrone Chriſt in their new Congregations whiles they cry hail Maſter, exthat all honour and glory and praiſe may be given for ever and ever to the King eternall, immortall, inviſible the only wiſe God the King of Saints and King of Kings, and that he may ſolely rule for ever, and that all his enemies and ſuch as rob him of his honour and dignity may be made his footſtoole, in the number of which the greateſt part of the Sectaries are and all ſuch as comply with them.
And this ſhall ſuffice to have ſpoken concerning the firſt part of my undertaking againſt I. S. which was to ſet forth the wickedneſſe of the Independents and to ſhew how by their doctrine they rob Chriſt of his honour and Kingly dignity when they pretend they ſet him upon his Throne, which is an unſufferable blaſphemy in them.
And now I come to prove againſt I. S. that I undertook in the ſecond place to make good: viz. that by their doctrine they not only rob Chriſt of his honour, but all Chriſts bleſſed Apoſtles, Miniſters and Servants of their power, and leave them nothing but the name and ſhadow of authority▪ which is a horrid injuſtice and wickedneſſe in the Sectaries and Independents to do; which although I have briefly proved before, yet I ſhall here again for the more full elucidation of the truth and for the better ſetting forth of the IllI. S. hath materially or with any colour to ſpeak in behalfe of his cauſe, where I preſume he hath ſpake as much as he and his complices thought and conceived made for it and for which their vain and impious jangling they muſt one day give a dreadfull account.
I undertake therefore now to prove that by this their doctrine, they not onely rob Chriſt the King of his Church of his honour and dignity, which I made good before, but all the holy Apoſtles and Presbyters his Miniſters and Servants alſo of their honour, power and dignity, which the King of his Church the Lord Jeſus had inveſted them with and beſtowed upon them, all which will clearly appear if we ſhall again briefly conſider and but take notice, Firſt what power and authority God gave unto his Apoſtles and to his Miniſters, which was the power of the Keyes Matth. 16. and Matth. 18. that is all power in his Church under him Matth. 28. and Mark 16. I ſay if we ſhall duly in the firſt place but conſider that all the Apoſtles Chriſts speciall Miniſters and Servants were by Chriſt himſelf inveſted with all authority and guided in their preaching
and writing by his holy spirit, ſo that whatſoever they taught or writ as his Miniſters, were the dictates of his ſpirit, and the commandments of God, and were for ever to be the rule of his Church to all ſucceeding ages to the end of the World; and if we conſider alſo what he promiſed to his bleſſed Apoſtles and all his Servants and Miniſters that ſhould ſucceed them: viz. that he would be with them to the end of the World; to all which Miniſters likewiſe he had given the keys and made them ſtewards and overſeers of his houſe which is his Church; I ſay if we but duly weigh all theſe things we ſhall finde them all inveſted with plenary authority, and by the very commiſſion of God for ever inabled to exerciſe all acts of Government in the Church, and that by themſelves without the aſſiſtance and concurrence of the people who were never joyned with them in commiſſion, but received commands from heaven to obey thoſe that God had made guides over them and made Rulers in his Church; I ſay if we maChriſt were indued with and that from Chriſt the King of his church: And on the other ſide ſhall but conſider what learned I. S. in the name of all the Inde
But take notice of his Doctrine, what hee holds and beleeves concerning the ordinary Miniſters, page 12. In ordination (ſaith hee) election belongeth unto the brethren, Jmpoſition of hands is proper to the Officers, where there are Officers, as in a Church constituted and compleate, otherwiſe if the Church be not compleate, according to his learning the people may doe it. Thus I. S. ſpeaks there, and in the 11 page hee grants it is the Presbyters part to rule. But as ſoone as hee hath ſpake the word, as if hee repented of what he had ſaid, hee comes in with a but, ſaying, but wee diſtinguiſh betweene Authority and Iuriſdiction on the one
hand, and Power and Jntereſt on the other: this latter belongs unto the people; the other is proper unto the Officers, which yet they exerciſe in the name of the Church. The Officers (ſaith hee) ordaine, they excommunicate, they leade and direct in all government and diſputes, they have the executive power, but the people have a power and intereſt too, that is, in his dialect as hee declared himwhom they ought ever to have in great reverence for their workes ſake, 1 Theſſ. 5. that honour, power and authority Chriſt hath given them, but labour likewiſe now with all their might to take from them alſo that that God hath put into the hearts of men his ſervants to give them, viz. their tythes and lively-hood, and all that by which they ſhould ſupport themſelves and their poore Families, which is as intolerable an in juſtice and ingratitude, both towards God and men, as can by mortall crea
And now I have made it evident, how they rob all the ordinary
I. S. ſpeakes in this buſines, to be uttered in the name of all the Independents; for hee is but their mouth, and his booke came forth by the authoThe Apoſtles and Elders (ſaith he) as a Committee, firſt prepared the diſpute, as not counting it ſo ſafe perhaps to admit the weake to the ſame, whiles it was intricate, and then reported it, and had their aſſistance and concurrence; and the Letters of reſolution run in the name of the brethren (1) the Church as well as the Apostles and Elders: theſe are his words.
And for confirmation of this his opinion, that the Apoſtles and Elders were but a Committee, and onely prepared the buſines and then reported it, and could not without the aſſiſtance and concurthat Paul and Barnabas were ſent unto the Church and brethren as well as to the Apostles and Elders, for they were received of the Church; withall (ſaith hee) the word with one accord, verſe 25. imports a multitude met together; and this to bee the reſult of that multitude, elſe it were no great commendation of the reſolution that it was convened about and iſſued forth
and in verſe 22. it is ſaid, that it pleaſed (not onely the Apostles and Elders) but the whole church alſo: therefore the Church alſo came together to conſult: or the Apoſtles and Elders as a Committee, firſt prepared the diſpute, &c. Thus worſhipfull I. S. ſayes and un-ſayes, determines and conPaul and Barnabas were ſent unto the Church alſo, and that the multitude was with one accord together, or elſe it had beene no great commendation of the reſolution; and he aſſerteth that the whole Church came together to conſult; and yet in the ſame breath as if hee had forgot himſelfe, hee comes in with his perCatechumenos, and that one had need to inſtruct him inſtead of confuting him: for as much as it may ſeeme to any man unmeet that a man ſhould be polemically exerciſed before hee be poſitively principled; theſe are I. S. his wiſe expreſſions concerning mee in his 16. page, which whether or no they may not fitly be applyed to himſelfe, I leave to the judgement of the wiſe and learned, who whiles hee will bee a Teacher of the Law, according to that of Saint Paul, 1 Tim. chap. 1. verſe 7. underſtands not neither what he ſayes, nor whereof he affirmes. I am moſt aſſured there ſcarce ever in the world appeared upon the Theater of learning a more unlearned payr of wicked triflers then this I. S. and Hanſerdo Knollys. But it will not be amiſſe to conſider the reaſons of I. S. by which hee laboureth to prove that which hee himſelfe had firſt poſitively ſet downe to be a truth; to wit, that all the brethren, the multitude and the whole Church were together in the Synod; and yet he after doubteth whether they were preſent there or no, I ſay it will not be amiſſe to conſider the reaſons, by which hee affirmes theſe two things; the firſt, that all the whole Church were preſent in the Synod; the ſecond, that they all had their vote and concurrence, without which there had beene no great commendation of the reſolution of the Councell as hee prattles, and without which the Decrees of the ſame had not beene ratified; his firſt reaſon is this, becauſe (ſaith he) Paul and Barnabas were received of the Church, Ergo, they were ſent unto the Church as well as to the Apostles and Elders
as if one ſhould thus conclude, the Embaſſadours of France and Swede were ſent unto the King and Parliament, and the Citie of London entertained them, Ergo, they were as well ſent unto the Citie of London as to the King and Parliament; againe, the Citie of London aſſented unto whatſoever the King and Parliament accorded unto to gratifie thoſe Embaſſadours after they had made them acquainted with what they had done, Ergo, all the Citie and the whole multitude of Citizens had not onely their votes and concurrence in thoſe great buſineſſes, and were Iudges alſo in the Parliament, but they were altogether in the great Councell, and that the Parliament could have ratified nothing without them; would not all men that ſhould heare any man thus argue, gather that that man that ſhould make ſuch inferences from ſuch premiſes, and ſhould ſo conclude, that hee were craſed in his braine, or elſe a very Nin
And yet this is the manner of I. S. and Hanſerdoes diſputing, and which is more to ſhew the vanity of this man, he underſtands by the brethren, the multitude, and the whole Church, agreeing and according with Hanſerdo in this ſottiſh opinion, who holds that by brethren, the multitude, and the whole Church, all the beJeruſalem both men, women and children are to be underſtood, and that they all had their Votes in that counſell and ratified the Decrees, without the which they had not been valid, whereas it is moſt certain, as I ſhewed before in my Anſwer to Hanſerdo, that there was not only an impoſſibility that ſuch mulIeruſalem ſhould all meet in any one place, but that by multitude there and the whole Church muſt neceſſarily be underſtood ſome choice and ſelect men ſuch as Iudas and Sylas were, who are called Prophets and Miniſters of the Goſpell, of which the Church of Ieruſalem was furniſhed with good ſtore, and of which that great councell onely conſiſted, and who debated and argued con and pro about the buſineſſe in controwhen there had been much diſputing, Peter roſe up &c. and in the 12. verſe for farther confirmation of this truth, it is related that then all the multitude kept ſilence and gave audience to Barnabas and Paul &c. And that Iames after they had held their peace gave in his judgement, to which the whole multitude and Church aſſented: ſo that out of all theſe words it neceſſarily and undeniably
by the brethren there, the multitude and the whole Church are to be vnderſtood, not the common people, men and woIeruſalem; For it is ſaid they were brethren and therefore all the ſiſters were excluded, who were not at any time permitted to vote in churches 1 Cor. 14. And therefore the whole multitude of beleevers were not there, for women were part of the multitude; neither were the weak brethren to be adPaul Rom. 14. v. 1. and this is accorded to by the wiſe I. S. that confident diſputant, who ſaith that the Apoſtles and ElPauls Doctrine there were neither women nor weak brethen there, and from I. S. his own conceſſion, the weak were not admitted all the time of the diſtherefore the whole multitude of beleevers that were in Ieruſalem were not in the Councell, by all which it is apparently evident, That by brethren, and church, and multitude there, the whole company of Beleevers in Ieruſalem cannot be underſtood, and therefore by Brethren, Multitude, and the whole Church, we are neceſſarily to underſtand the learned and godly Prophets, Miniſters and Members of that church chiefe and eminent ones ſuch as Juand Sylas were, and with them are to be joyned the other Presbyters that came out of all the Churches of Iudea, with thoſe that came with Paul and Barnabas from Antioch, which being all confidered together, made up a great number and multitude, all the which are called the Church, v. 3. the Scripture there ſpeaking Sych were not members fit for a Synod and Councell, which was to be managed and ordered and conſiſt of ſuch men only as had received the Keys, and upon whom the government of the Church was laid, which was never committed to the people, much leſſe to women; & therfore I ſay in all theſe reſpects, by the Brethren and Multitude, and the whole Church, we are to underſtand it Synecdochically as before, for all thoſe that were in the councell which were but a part of the whole, for the eminent Miniſters and Prophets that were Commiſſioners there, and aſſiſtants to the Apoſtles and EldThat they
onely could bee Iudges and Voters in that Synod, which had heard the whole debate and the full dispute on both ſides; for none can be Iudges in any cauſe to give righteous judgement, that have not fully heard the allegations and probations on both ſides, which I. S. acthe weak neither heard, nor could judge of, becauſe they were intricate; ergo, they could not be Iudges, nor give their voices there upon no terms: for they could not be Judges of things they had not fully & underſtandingly heard; now the weake neither heard, neither could they have underſtood if they had heard (both which I. S. accordeth to) and therefore by multitude and the whole Church the weak brethren cannot be meant, much leſſe the ſiſters: and if men would but with deliberation weigh and conſider of things as they ought to be pondered and conſidered of, very reaſon without the warrant of holy Scripture would perſwade every rational and wel grounded chriſtian that none could or can be Iudges in any cauſe but ſuch as have heard the pleading of the whole buſines, and controverſie from the beginning to the ending, which none but the apoſtles & presSylas and Iudas and Barnabas were, did; for the Scripture ſaith verſe 6. that the Apoſtles and Elders came together for to conſider of this matter; and when there had beene much diſputing, &c. out of which words wee may gather, that none but they that managed the diſputation, and heard the whole debate, were or could be Iudges, which all the people neither did, nor poſſibly could doe; neither may we conceive of the Councell of Ieruſalem that they had any raw headed boyes, or giddy braind creatures, or Minors in it, or any ſuch as were ever running out and in; for wee may not imagine, that that great Councell was like a pigion houſe, where they are continually fluttering out, and fluttering in; for that Councell conſiſted of ſuch men onely as were holy, grave and approved; all Prophets, ſuch as Sylas, Iudas and Barnabas were, ſuch as for gravity and experience, were thought fit companions to ſit with the Apoſtles and Elders in conſultation; ſo that it is apparently evident, that Councell conſiſted of none but venerable, pretious, godly and ſtaid men, of whom wee can not by the Law of charity thinke that they did the worke of the Lord in that Synod negligently, or to the halves, or that they did not all ſit cloſe, and diligentbut that they ſate altogether in judgement, the Apostles and Elders, and Commiſſioners, till they had heard the whole debate and di
This truth may be gathered, not only from the holy Scripture, and from that I have formerly ſpake, but from I. S. his owne words above ſpecified, viz, that there were neither weake brethren, nor the ſiſters; and therefore it is a great wickedneſſe in I. S. from ſuch uncertainties as hee goes upon, to raiſe and make ſuch concluſions as he doth, which tend to no other end, but for the taking away all the authority and power from the Apoſtles themſelves, which God notwithſtanding had inveſted them with, and to put it into the hands of the people, which they had nothing to doe with; for as his words declare, hee accounteth the Apoſtles and Elders but a Committee onely, to prepare the diſpute, and then to report it, that they might have the aſſiſtance and concurrence of the people, without the which (as hee affirmeth) there were no great commendation of the reſolution, that is to ſay, if the people had not aſſented unto the Decrees, they had beene of no effect, which if it be not wholly to deveſt the Apoſtles of all power and authority, and lay it and place it upon the people, I leave it to the judgement of the learned, then the which there cannot be a greater ſacriledge, and injuſtice perpetrated againſt Miniſters and ſervants of God in the world by any; and as this dealing and proceeding of I. S. is moſt injurious to the Apoſtles, ſo this his doctrine is contrary to all divine and huI. S. his judgement is, that the Apoſtles and Presbyters without the concurrence of the people and Church, could not have made the Decrees valid and binding, wherethat the Apostles acted not as Presbyters in that Councell, but as Apoſtles
ſtles with a tranſcendent power, and were onely the men who were led and guided in that Seſſion by the Holy Ghoſt, and by a ſpirit of infallibility (which ſay they) the Presbyters were not indued with; and therefore their preſence onely as Apoſtles made their Decrees binding, which opinion of the Independents howſoever it is very erroneous, as I have often ſhewed in the foregoing DiſI. S. who places all the power in the people, robbing both the Apoſtles and Presbyters of their authority; and on the other ſide his brethren, they place all authority upon the Apoſtles, and deprive the PreſBabel Builders, whoſe tongues and language are divided, and tend to confuſion; for they are diametrically fightMidianit
they deſtroy one an other.
But this has generally beene obſerved, that ſuch men as theſe are, that ſtudy to invent Engines to beate downe the truth, yet all the vapours of their braine cannot ſo much as cloud ſo bright power and intereſt, to humour them (it is not ſo much out of love to them, as hatred to the Presbyterians) to build up their Diana Temple of Independency, hoping by rayſing it to ruine the truth it ſelfe, and to overthrow the whole Fabricke of Presbyte
But howſoever the Ill-defendents ſeeke to put out the light of the truth by this their ſnuffing at it, they make it burne the brighter, as I. S. and Hanſerdo Knollys have done by their ſnuf
And this ſhall ſuffice by way of Anſwer to have replyed to what both theſe Gentlemen Maſter Hanſerdo and I. S. had to ſay to my third Propoſition
Hanſerdo and then to I. S.
My fourth Propoſition is this, viz. That the Church of Jeruſalem and the government of the ſame, is to be a pattern for all Congre
And for the proofe of this there needs no great diſpute; for all men acknowledge that the mother Church muſt give an examJeruſalem, in her moſt flouriſhing condition, and by her firſt conſtitution, was conſiſting of many Congregations and ſeverall Aſſemblies, and that they were all governed by a Presbytery, or a joynt and common Councell of Presbyters: then it followeth, that all other Churches ſhould be governed after the ſame manner as the mother Church was, to the end of the World; neither doe the brethren deny, but the government of the church of Jeruſalem, muſt be the patterne of government to all churches; and therefore out of that miſpriſion and miſtake, that ſhe was conſiſting of but as many as could meet in one congregation, they take the church of Ieruſalem, for imitation, and teach all their ſeverall congregatiIeruſalem, and from the which they allow of no appeale, as all that know their tenents can witneſſe: So that this laſt Propoſition being ſtrength
Now to this my fourth Propoſition and the Arguments contained in the ſame, Maſter Knollys thus replyeth Page 14. Neither do the Brethren deny, but the Government of the Church of Ieruſa
This is all Mr Knollys hath to ſay by way of Anſwer to this my laſt Propoſition; in the which Anſwer of his, I deſire the Reader to obſerve what he in the name of all the brethren granteth and aſſenthat the Church of Ieruſalem muſt be the pattern of Government to all churches: And this is as much as I deſire.
But by the way take notice that Maſter Hanſerdo reckons beI. S. is one of the brethren, and yet he Page 13. aſſerteth that the example of that Church is not bindingly preſidentiall. Now what he and all the brethren deny, if Mr Knollys be worthy of credit, are theſe two things, viz. The firſt, That the Church of Ieruſalem conſiſted of divers congregations. Secondly, they deny that the Doctor hath proved it.
That all the brethren deny (as Mr Knollys ſaith) that the church of Ieruſalem conſiſted of many congregations, is not altogether to be believed: For my brother Burton, none of tne meaneſt of the Brethren, doth not deny it: yea he not onely grants it, but by arIeruſalem: and therefore Mr Hanſerdo in this alſo his aſſertion reckons before his hoſt.
But whereas in the ſecond place he ſaith that the brethren deny that I have proved there were many congregations of Believers in Ieruſalem, he being better acquainted with their denyalls then I am, may ſpeak according to his information, and ſo is not ſo blame worthy as in the former of his concluſions; but if it were any thing materiall, or to the purpoſe, I could name ſome of the Brethren of the congregationall way, that told me diſcourſing with them, that by reading of my book they were convinced that there were many Aſſemblies of beleevers in Ieruſalem: and therefore to my knowIeruſalem, and that not onely out of the holy Scripture, but from my brother Burtons and Hanſerdoes own words, I leave it to the judgement of all ſuch men as have any unBurton and Saint Hanſerdoes own conceſſions that there were many Congregations of Beleevers in the Church at Ieruſalem, and withall I am moſt aſſured they will alſo for time to come take heed how they beleeve Mr Knollys and thoſe of his fraternity upon their bare words with
And this ſhall ſuffice for Anſwer to Maſter Knollys.
Now I deſire the Reader to hear what learned I. S. hath to ſay; He in the 13. Page anſwers thus:
Firſt, ſaith he, They are not (meaning the Congregations and ſe
For Anſwer to I. S. I ſay that he that is but a very facile and ſwaſible reader, that will vouchſafe to peruſe and conſider but what I have wrHanſerdo Knollys and my learned brother Burton, will never doubt but that I have ſufficiently made it good that there were many Aſſemblies and Churches aggregated in Ieruſalem: and therefore I ſhall ſend all ſuch as are ſtudious to finde out the truth, and to ſhun error and to decline all trivall and fond ſeducers, to what I have written in the foregoing Treatiſe.
And this ſhall ſerve for Anſwer to his firſt Reply.
Secondly, ſaith he, If this were granted that many Churches did aggregate and unite in the beginning, yet would not this example be bindingly Preſidentiall, &c.
Here I ſhall deſire the Reader to take notice of the vanity of this Novice, and worthleſſe man who is ſo farr from all learning and knowledge, as he is not acquainted with the very principles of any ſound reaſon or with the Independents doctrine; for he hath the whole Army of the Independents againſt him in this point as well as the Presbyterians, who all acknowledge that the church of Ieruſalem is for its Government to be the patterne of Government to all churches to the end of the World; and that hath been all the
Ieruſalem muſt be a pattern of all ChurKnollys in the name of all the brethren aſ
Now profound I. S. denyeth that were it ſo that the Church of Ieruſalem conſiſted of many Aſſemblies, yet for all this that it could not be bindingly Preſidentiall, theſe are his words by the which he beats up all the Independents Quarters, to uſe his own rhetorick, and utterly overthroweth that cauſe he as a Champion came out to maintain. Neither hath he onely beat up the IndepenIeruſalem and in all the oIſaih 2. ſaying, out of Zion ſhall come the Law, and the word of the Lord from Ieruſalem: Ieruſalem therefore muſt be a paterne, both for doctrine and government, and this al the Independents themſelves acknowIeruſalem, and the example of all the Apoſtles, are left for our imitation, Phil. 3. Now when the Apoſtles conſtituted all churches after one way, and aggregated many Churches or Congregations all unIeruſalem, that Church principally, and all the reſt are left for a paJ. S. moſt raſhly and wickedly diſſenteth, I leave him to the cenſure of the ſeven new Churches, who I hope will whip him out of their Aſſemblies, with his fooliſh Flagello flagelli, for thus ſottiſhly beating up of all their quarters, and renouncing all the Independents PrinciI. S. his grolleries to the former Propoſitions concerning the firſt Queſtion.
Now before I come to my ſecond queſtion, concerning the gaHanſerdo, I. S. and my brother Burton, that as they are very confuſed in their replyes, jumbling things together, that are heterogenious, leaping backward and forwards, picking and chooſing, ſnatching and carping, yea, and trifling about words, as the cuſtome of all the Ill
Having thus ſet downe what order I will proceed in, I come now to the ſecond queſtion betweene us and the Brethren, which is, concerning the manner of gathering of Churches and admitting of Members and Officers, viz. Whether Miniſters of the Goſpel may out of already congregated AſſemQuere is, whether there be precept or example in the Word of God of any true Ministers ſo doing? and whether it was ever heard of in the Apoſtles and Pri
The ſecond Quere is, whether for the making of any man or woQuere.
The third is, whether for making any man or woman a Member, or an Officer of a Church, the conſent of the whole Congregation
The fourth Quere is, whether for the admiſſion of any one into Church-fellowſhip and Communion, a private ſolemne Covenant be requiſite or neceſſary for the making of any one a Member, the neg
The fifth Quere is, whether the women and people, as well as the Presbyters and Miniſters have the power of the Keyes, and whether the women have all their voices in the Church, both for election and reprobation of Members and officers, as well as the men, and wheQuerie, the practiſe of the which, as of all the former, the brethren in ſome of their Congre
The laſt Quere is, whether the practice and preaching of all theſe things, and the gathering of Churches after this manner, be to ſet up Chriſt as King upon his Throne? and whether Churches and Aſſemblies thus congregated be the onely true Churches, and in the which onely Chriſt rules aud reignes as King, and all other that are not moulded up after this faſhion, bee no true congregated Churches, and in the which Chriſt is not ſet up as King upon his Throne, which is the opinion of the brethren, as wil afterward appear.
If I have failed in any thing in ſtating the queſtion, or in any of theſe Quaeries, the brethren muſt pardon me; for I ſpeak accor
And now according to my method propounded I will ſet down their Anſwers to what all of them have to ſay to the ſeverall bran
But before I come to my anſwer, I ſhall deſire the Reader to hear, firſt what Mr Knollys and I. S. ſay concerning me about this ſecond queſtion.
Hanſerdoes words are theſe Page 14. And this queſtion (ſaith he) the Doctor brancheth into ſix Quaries, wherein the judicious Reader may perceive the Doctor (through miſ-information I conThus Mr Knollys ſpeaks.
I. S. his words are theſe Page 15, 16.
The ſecond queſtion, ſaith he, is of the manner of gathering of Churches and of admitting of Members and Officers propoſed by him: 1. in the Chaos it ſeemes. 2. orderly, (as he ſuppoſes) drawn forth into ſix Quaeries, though I dare not ſay there is not interfeviz. of Quarie, incourages me rather to do ſome thing in them, for that I hope the Doctor will not be great of his own ſenſe, but take an Anſwer of theſe things from thoſe that know the way better then himſelfe, who it ſeems is but a Catechumenos therein. I ſhall here therefore indeavour to inſtruct him inſtead of refuting him, for as much as to me it ſeems unmeet, that a man ſhould be polemically exThus ſpeakes learned I. S.
For my brother Burtons good opinion of me and his kind ex
Knollys accuſeth me of ignorance in the ſtating of the queſtion, and ſaith that I have partly acknowledged it, and conceives that this miſtake in me aroſe from a miſ-inforKnollys knows not the IndepenKnollys in this place, if I were miſtaken, honeſtly ſhew me my error? And why did he not as beſeemed a Chriſtian and a man truly fearing God, now ſet down fully and plainly what their Way is that all men may know where to finde them? Theſe ungodly men are not ſo honeſt as to ſet down their way, and yet they pretend others are ignorant of it: when notwithſtanding they know it better then themſelves. In the ſame ſteps of Hanſerdo doth I. S tread in accuſing me of interfering, tautologies and great confuſion, and that I am great in mine own ſenſe, and that I am but a Cateshumenos, and that he knows the way better then my ſelfe, and that he will endeavour to instruct me instead of refuting me, for as much as to him it ſeems unmeet that a man ſhould be polemically exerciſed before he be poſitively principled.
Thus this wretched man tramples upon me for my ignorance, and vapours at no allowance of his own knowledge, and yet keeps not his promiſe with me, to inſtruct mee, or to ſhew me my error, wherein he proclames himſelfe to be a very unworI ſay no more: for it had been his duty to have ingenuouſly here ſhewn unto me my failings if I were in ignorance, and to have truly and uprightly ſet down what their Way is (ſeeI ſay had been the part of a ſincere Chriſtian and one truly fearing God, in the number of the which I cannot think or beleeve I. S. to be ſo long as he fondly boaſteth of himſelfe and keepeth not his promiſe: and it is moſt apparently evident to all that have read his wicked Pamphlet that he is in the gall of bitterneſſe and band of iniquity where they find nothing but brutiſh impiety and apparent ignorance: For he himſelfe, though a great teacher, knoweth not neither what he ſaith nor whereof
he affirmeth; who is as apparently neſcient as Hanſerdo of the Independents Doctrine, and had need himſelfe to be poſitively principled before he be polemically exerciſed.
But whereas J. S. accuſes me to be a Catechumenos in their principles. I will undertake this upon my life before the whole Kingdome to make it good, that I know the Independent way as well as any Independent in England; and I farther undertake if the great Councel of the Kingdome ſhall call me and all the diſſenI ſhall be better able in halfe a dayes ſpace to deliver in, what modell they would ſet up (if they will deal ingenuouſly before God and the world and ſpeak their conſcience) then they all put together ſhall be able to do; I may perhaps be thought ſomething preſumptuous; But J. S. his fond expreſſions makes me ſpeak that I do, which notwithſtanding I ſtill undertake to make good.
And if I have not been miſ-informed, there was one of the conBurton ſpeaking very trivially of me, after he was gone out of his preſence and paſſing a long with a friend of his and of the ſame fraternity, much blamed my brother Burton, ſaying, that he had heard him ſpeak as hyperbolically of me both for my learI differed from them in opinion, yet he conceived that I was the ſame man ſtill in all reſpects that I was when my brother Burton ſpake ſo well of me, and ſaid withall that he did verily beleeve, whatſoever Maſter Burton ſpake in a vilifyJ. S. playes the child to babble thus to me, who by Gods aſſiſtance and the powI hope that ſucceeding ages will ſay that God inaI ſhall ever come out againſt all the Independents and Se
And now I come to anſwer to all their Replies to my Quaeries.
Iſrael and all ſuch as belong unto his election into his houſe; for I know that the ordinary way to bring men to the knowledge of God and of Chriſt, wherein confor the perfecting of the Saints, and for the edifying of the body of Chriſt, and this I have learned from the holy Scripture, Epheſ. 4. 11, 12, 13. & 1 Cor. 12. 28.
And therefore all the pudder that I. S. and my Brother Burton make with their grolliſh Interrogations about that buſines is but to beate the ayre, and nothing to the purpoſe, and no anſwer to my Quere, as the Reader may well perceive, if hee lookes but backe to the question and firſt quere, neither can my Brother Burton or I. S. make it good by any one example out of the holy word of God, that the ordinary Miniſters of the Goſpel, did ever leave their owne ordinary charges, to which they are called, and whereto they are fixed, with a command not to leave them, and that under a pretence of a new way, or new light did run about to gather converted men, from among converted men, and ſo picke out of other mens folds and flocks the beſt and fatteſt ſheepe, and molded them into ſeverall Congregations and Aſſemblies, as ſepaBurton, nor I. S. nor any predicant of the congregationall way can ſhew me any one PreſiJ. S. and my Brother Burton deBabell no Bethell, hath there by the helpe of learned Calvin and Chemnicius, and other Orthodox Writers, proved that the Church of Rome is both Idolatricall and hereticall, and errs in the foundation, and that all the Papiſts liIſrael; and the gatheBabylon.
Now I ſay in that my brother Burton compares all the ChriWe beleeve that through the grace of our Lord Ieſus Chriſt we ſhall be ſaved as well as any Independents think they ſhall be ſaved Act. 15. v. 11. Seeing God hath put no difference between us & them purifying our hearts by Faith. And therefore he deals very unchriſtianly & unbrotherly with us to compare us to the Papiſts, eſpecially when according to our Covenant our Pariſhes and Churches are purged both of the Service Book & Hierarchy and all Popiſh Superſtition, as he himſelf acknowledgeth in the 13. page of his uncharitable Pamphles: and therefore this his inſtance of gathering Churches out of our congregations who beleeve in God as well as they
And for his other inſtance in the 13. Page, Where he asks me if I know not that the ancient Church of the Jews was then a Church when the Apoſtles by their preaching gathered a Church out of it? a Christian Church out of the Iewiſh Synagogues?
For Anſwer, I ſay firſt, that I well ſee (and that without ſpepa. 13.
But ſecondly, I anſwer that my brother Burton is much miſtaIames and through the whole ſtory of the Acts, where we finde that the AMatth. 23. ver. 1, 2. And without doubt they did obey their Maſter and made no ſeparation from the Synagogues and S Paul in the 10. to the Hebrews, blameth thoſe that did leave the aſſembling of themſelves together: therefore he did not allow of a ſeparation from the Synagogues and from Chriſtian Aſſemblies and moulding themſelves into ſeparate ConRichard Rogers, Mr John Rogers of Dedham and Mr Dod and others; when they ſometimes went to viſit their friends through City and Country by their preaching they gained many Souls unto God in many Towns and Villages, where after they had (through the bleſſing of God upon their Miniſtery) converIohn and heard him upon every opportunity, but never left their own Synagogues and their own Miniſters, as the Scripture relateth, when they returned to their ſeverall abodes, and ſo they went out to hear Chriſt and his Diſciples as occaſion ſerved, and then returned home again to wait upon the ordinances in their ſeverall dwelling places, and they had Chriſts command to do this, neither is it ever recorded in all the New Teſtament, but in the tenth chapter to the Hebrews, that the Chriſtians relinquiſhed the Jewiſh Aſſemblies, for which they are greatly blamed by Saint Paul. And I am confident if all the Independents doe not ſeriouſly repent of their wicked and phariſaicall ſeparation from our Aſſemblies, the Lord will ſhew at laſt ſome fearfull judgBurtons inſtance of the Apoſtles gathering of Chriſtian churches from out of the Jewiſh Synagogues, as it is in all reſpects unchriſtianlyand and deceitfully done to delude his fellows, ſo it is not true that he averreth: For the Apostles did never gather Chriſtian Churches out of the Iewiſh Synagogues: for they had a command from Chriſt to the contrary; neither was there any cauſe for any Chriſtians to ſeparate from them; for they exerciſed at that time nothing but the Morall Worſhip in their Synagogues, having Moſes and the Prophets dayly read and interpreted unto them Acts 15. 21. and to thoſe Synagogues that unerring Councell at Jeruſalem, conſisting of all the Apoſtles and Preſbyters Act. 15. did
ſend all the people and their ſeverall cities to be inſtructed in Moſes; therefore the Apoſtles and Miniſters of thoſe times never gathered Chriſtian Churches out of the Jewiſh Synagogues, as my brother Burton would infer to make good their wicked ſeparations from us; and their gathering of their Churches out of our Chriſtian and beleeving Aſſemblies, which, I am ever, by Gods aſſiſtance, able to make good, is nothing to the queſtion that I propounded conthe gathering of Churches out of already gathered Churches. And therefore hitherto my brother Burton hath befooled himſelf to no purpoſe but to diſcover unto the World how little skill he hath in Divinity when he is out of a common place wherein every child may learn as much and far more then he can teach him. And this anſwer to my brother Burton concerning gathering of Chriſtian Churches out of Iewiſh Synagogues for the juſtifying of their unwarrantable ſeparation, may ſerve to the ſame objection whereſoBurton had to ſay to the firſt Quaerie concerning gathering Churches out of Churches: But becauſe my Brother Burton conceives that if they ſhould not ſeparate themſelves from our Chriſtian Aſſemblies (whom he ſaith do not come up cloſe to the rule) into their ſeveral new gathequaerie to me Page 19. thinking by this means the better to juſtifie their unwarrantable proceedings: therefore I ſhall firſt gratifie my brothers deſire and anſwer to his demand and then I will paſſe on to reply to what he and his complices have to ſay to my five other quaeries.
But I will ſet downe my Brother Burtons oowne words which are theſe, p. 19. ſeeing (ſaith he) wee have all bound our ſelves by ſolemne Covenant to reforme our ſelves, and thoſe under our charge, according to the word of God; yea, and every one to goe before others in this Reformation; tell me now Brother (ſaith hee) if it were not a matter worth the while for our Reverend and Learned Aſſembly, ſeriouſly to take into debate, whether the general tying up of men to waite neceſſarily on the Synod for its finall reſolution about Church government, be not an uſurpation upon our Chriſtian Liberty
and a Diminution at leaſt of the authority and ſufficiency of Scripture, and ſo conſequently be not a trenching upon a fundamentall hereſie; as alſo an inhibition, reſtrayning every man in his place, Miniſters, Maſters, &c. from ſetting upon the work of Reformation, and ſo neceſſitating a violation of our Covenant, or a dangerous retarding of the worke; thus my Brother Burton: theſe and ſuch like are the ſubtill baits, and cunning ſnares wherewith he catches and draws into his Net many ignorant, yet well meaning tender hearted Chriſtians, whereas Reformation and Diſcipline in the Church in the full power thereof, had beene ſettled long ſince, had not Independents ſtudied ways to moleſt our peace in oppoBurton, and thoſe of his faction increaſe and ſtrengthen their party, and ſet up their new wayes, and give an in-let to old and new heJob 9.4. able to over-power the hearts, wils and affections of Principalities and powers; yea, of the greateſt Kings and Monarchs in the world; who by his wiſeIſrael unto anger, Iſaiah 1. 4. and hereby MaBurton, as I related before, puts it to the queſtion, Whether or no it be not an uſurpation upon our Chriſtian Liberty, and a diminution at leaſt of the authoritie and ſufficiency of Scripture, &c. for a man to be tyed to waite on the Synod for its finall reſoChron. 15. 8. to the 16. v. 2 Chro. 17. the 6, 7, 8, 9. 2 Chron. 29. &c. 2 Chron. 30. &c. 2 Chron. 31. 31. &c. 2 Chron. 34. &c. 2 King. 23. to the 24. ver. Ezr. 9. Neh. 9. ſo that Gods word be the abſolute rule to direct them in this their undertaking, and the true intent of our Covenant, is that we will all be ayding and aſſiſting to the utmoſt of our power to further them in their holy indeavours. Now wherein for the effecting of ſuch a Reformation that may in all things bee grounded on ScripZions peace; it is not thought any uſurpation upon our Chriſtian Liberty, nor diminution of the Scriptures authority, nor retarding of the worke, to waite and ſee what God ſhall make cleare to the Synod out of his word, upon their debates, conſultations and anſwers to all oppoſing parties; for this is a way to make truth perſpicuous, and as wee are exhorAntioch, and other Churches did, Acts 15. where we have a Preſident for our imitation ſet before our eyes, in the which wee may obſerve that the Chriſtians of thoſe times were as well inſtructed as any in the new gathered Churches, or any of the diſthought it no uſurpation upon their Chriſtian Liberty, nor no diminution of the authority and ſufficiency of the Scripture, nor no dangerous retarding of the worke of reformation, and of ſetling their Church-government, to waite upIeruſalem for their finall reſolution about that queſtion there in debate, and which had cauſed ſo great a ſchiſme
Burtons cavils againſt my firſt Querie, and for anſwer likewiſe to the queſtion propounded by him to mee: and now I come to ſee what my Brother Burton hath to ſay concerning my ſecond Querie, viz. touching the requiſites in thoſe that are to bee made Members; the Reader may looke backe to the querie by which hee will the better diſcerne the Grollery of the man, As for I. S. hee anſwers to that querie (although it be the practice of many of new gathered Churches) that hee knowes none ſuch who hold it ſo; ſo that it ſeemes I. S. is but a Catachumenos in the Independents doctrine, whiles hee undertakes to inſtruct oBurton he is well verſt in all the Illquerie, page 14. I pray (ſaith he) what harme is in that, that none are to bee allowed of but by the conſent and approbation of all the congregation? for anſwer I ſay, very much harme, in regard they impoſe a Law upon their brethren, that Chriſt the King of his Church never laid upon his people, by which they deprive them of that Chriſtian Liberty Chriſt hath purchaſed for them, and in the which they have a command to ſtand faſt, Gal. 5. 1. which is not to bee intangled with any yoake of humane bondage. But it will not be amiſſe to heare his reaſons; They (ſaith he) who are to walke together, ſhould firſt be agreed together, as Amos the 3. 3. (an two walke together except they be agreed? If therefore any one of the Congregation can object any thing, as a juſt cauſe of non-admittance of a Member, hee ought to ſhew it, not onely for his owne peace, but the peace of the Church, &c. A ſecond reaſon is this, to know thoſe well (ſaith hee) that are to be admitted, abundans cautela non nocet, in things weighty we cannot be too wary; nor do we ſo much look at circumſtances in converſion, as the ſubstance.
Burton hath to anſwer to my ſecond qu
which he calleth a caption.
But for anſwer, I expected that he ſhould have produced ſome command or example out of Gods Word, for the ratifying of this their practice in their new congregations; for that is ever to be the rule of Chriſtians obedience, and where our King Chriſt Jeſus hath ceaſed to command, there all his ſervants muſt ceaſe to obey; now when theſe of the congregationall way have neither precept nor preſident for theſe their proceedings in their admiſſion of Members, it is but a vaine tradition of their owne braine and ought by all Chriſts true Diſciples to be abhorred and abominated.
But whereas my brother Burton ſaith, that they that are to walk together, ſhould first be agreed together, and cites theſe words out of third of Amos ver. 3. Can two walke together except they be agreed? To this I thus Reply:
Firſt, that if the Independents were Gods, and all the PresbyAdam, and many of them known to be notoriouſly ſcandalous, not onely for their damnable and hereticall opinions and ſchiſProv. 4. v. 14, 15. Pſ. 1. v. 1. and from the example of our Saviour, Ioh. 2. ver. 24. where it is ſaid that Ieſus did not commit himſelfe unto them, becauſe he knew them. And ſo all good people and ſuch as truly fear God ſhould make uſe of their knowledge to ſhun ſuch ſeducers and deceivers, and to decline all their by-wayes.
But ſecondly, I anſwer that God hath no where injoyned or required that thoſe that either are to be made Chriſtians, or to be admitted into Church fellowſhip ſhould either know the faces of all the Members of the congregation, or ſhould be particularly acIſaiah 29. Matth. 15. Mark 7. Coloſſ. 2. and therfore ought to be abhorred as an intolerable yoke of bondage, which neither we nor our forefathers could bear Acts 15. Whereas Chriſts yoke is eaſie and light, and they that take his yoke vpon them finde reſt unto their ſoules Matth. 11. ver. 28, 29, 30. who ſaith unto his people, Come unto me all ye that labour and are heavy laden and I will give you reſt. He doth not ſay, If you will come to me and be admitted into church ▪ fellowſhip, you must firſt walk ſometime with my people and be acquainted with them; I ſay Chriſt the King of his church hath given no ſuch command either to thoſe that are to be admitted or to his Miniſters and ſtewards of his houſe which is his church of any ſuch practice.
Thirdly, I anſwer that as there is an impoſſibility almoſt for athat they repent and beleeve and be baptized, and that they ſhould know the onely true God and whom he hath ſent, Jeſus Chriſt. John 17. And this is the firſt thing abſolutely neceſſary to ſalvation which is required of all ſuch as will be Chriſts Diſciples.
The ſecond thing is, the knowledge of our ſelves, which conſiſts in ſelf-denyall and regeneration, For if any will be Chriſts Diſciples they muſt deny themſelves and take up his croſſe dayly; For ſo ſaith Chriſt our King Matth. 16. Luke 9. And again John 3. ver. 3. Chriſt ſpeaking unto Nicodemus, ſaith to him and in him to all men, Except a man be born again he cannot ſee the Kingdome of God ver. 5. Except a man be born of water and of the ſpirit he cannot enter into the Kingdome of God: He muſt be a new creature, ſaith he. And this is the knowledge that Chriſt the King of his church requires as neceſſary for their ſalvation, ſo for their admiſChriſt Jeſus and to hear and obey his voice only, ought to deteſt all theſe falſe teachers that would ſo inthrall them, eſpecially they ought to abominate their practices becauſe they make theſe their traditions Gods Ordinances.
But whereas my brother Burton ſaith that abundans cautela non nocet, and that they look not ſo much at circumſtances in conver
I affirme it is a moſt arrogant expreſſion in any ſo to ſpeak; for in his thus ſpeaking, he makes as if it were in the power of poor mortall creatures to ſearch mens hearts and judge of the ſecrets of the ſame which is onely Gods peculiar: but that is not all, but in this his expreſſion there is a high ſtrain of confidence in the man that he will ſeem to be wiſer then Chriſt himſelfe that was the King and Lawgiver of his Church and the mighty Councellour; and yet he gave no precept for this abundans cautela: and yet it is moſt certhat he revealed the whole will of his Father, and his Diſciples alſo delivered unto the church the whole counſell of God Act. 21. And yet neither Chriſt nor his Apoſtles did ever deliver this doabundans cautela; therefore I gather it is neither part of the will or councell of God that they injoyn this walking upon his people: therefore all the true ſubjects of Jeſus Chriſt and all his leige people ought to abominate and abhorre all ſuch uſurpers as myBurton and his complices are, that trample down the Laws of Chriſt our King and impoſe their own inventions and traditions upon his people for Christs Ordinances and Statutes.
And this ſhall ſuffice to have ſpak to what my brother Burton had to ſay to my ſecond Qu
To the third quaerie, concerning the conſent of the people and congregation, my brother Burton replyes that it is anſwered before, which was no anſwer to that quaerie.
But now learned I. S. comes in, and Page 18. We hold it (ſaith he) yea, that for the admiſſion of any to Memberſhip or Office bear
I. S. ſhould according to his promiſe, not onely have given me a parcell of words; but as he accounted me a Catachumenos, that he ſhould have taught and inſtructed me out of Gods Word, which muſt be the rule of our obedience, and out of his ſtatutes, where ever Chriſt the King of his Church had ever given ſuch a law unto his people that they ſhould admit of none into his houſe without the conſent of all their fellow ſerthat they ſhould take a charge of his family upon them as having an intereſt in it: and where Chriſt did ever by any law or ſtatute make his people ſervants to each other, as that they ſhould take a charg over them & have an interest in them to judge them at pleaſure; all this I looked for at I. S. his hands, and that now he ſhould have fully informed me in it; eſpecially when we have a command from Chriſt our King to the contrary I deſire to go on warily 1 Cor. 7. 23. who ſaith to all his ſervants and ſubjects by his Apoſtle, Ye are bought with a price, be not ye the ſervants of men: Now if we are not to be the ſervants of men, how then comes it to paſſe that the Independents make us not onely ſervants but ſlaves and vaſſals to them? for what greaRom. 14. 13. Let us not therefore (ſaith the Apoſtle) judg one another any more, but judg this rather, that no man put a ſtumbling block or occaſion to fall in his brothers way, in the which Law & ſtatute there are 2 obſervables.
The firſt is this, that no man ſhould judge his brother any more:
and this ſtatute is ratified by many other and from moſt warrantable and divine reaſon; the other ſtatutes that confirme this are many in the ſame chapter with the reaſons thereof: For ſaith the Apoſtle, What art thou that judgeſt another mans ſervant? to his own maſter he ſtandeth or falleth ver. 4. therefore thou oughteſt not to judge him, For to this end (ſaith he) ver. 9. Chriſt both dyed, roſe again and revived, that he might be Lord both of the dead and living. Chriſt ſaith he is our Lord both by donation, by conqueſt, by purchaſe, by covenant, by fellowſhip with the ſonne and with the Father, we were given unto him by God the Father, and he contherefore ſaith he in the 12. verſe, Why doſt thou judge thy brother, and why doſt thou ſet at naught thy brother? we ſhall all ſtand before the judgement ſeat of Chriſt. Therefore judge not thy brother. And St. James ſaith, my brethren be not many Maſters. And this I ſay is the firſt obſervable out of that text; that we ought not to judge one ano
The ſecond obſerveable is that no man ſhould put a ſtumbling blocke, or occaſion of fall in his brothers way. Now I appeale unI. S. and his complices be abojudge not leſt ye bee judgod, Matth. 3. and bids all men that are heavie laden to come unto him, Matth. 11. and ſaith, Iohn the 6. v. 37. Him that comethunto me I will in no way caſt out.
Here the Lord the King of his Church gives free admittance to all his ſubjects and ſervants to come into his Kingdom and houſe; but here is my Lord Taps his Chaplaine and his aſſociats, and they all take upon them this power and authority, that except it be by their good leave & liking, they ſhall not be admitted into the houſe of God; for they have a charge over that houſe, and an intereſt alſo; theſe are I. S. his owne expreſſions.
Now I do here againe appeale to any that have but any ordinary underſtanding, whether there was ever ſuch a ſupercilious brood of creatures in the world before theſe Ill-dependents were hatcht that can thus trample all the Lawes of Chriſt under their pol
And this ſhall ſuffice to have ſpake in way of anſwer to what I. S. had to ſay to my third querie; the fourth followes concerning the covenant, whether neceſſary to admiſſion? To which my brother Burton thus replyes, page 14. Now (ſaith hee) the very name of a Covenant is become a bug-bear to many, and tels us moreTruth ſhut of doores) and his Proteſtation proteſted, and then hee makes a briefe Deſcription of their covenant to no purpoſe, and then concludes, that it is not the name of Covenant that is ſo terrible, but the order
of Church-communion; and this is to thoſe onely, that having uſod to walke without a yoake, as the Scripture cals ſonnes of Beliall, love not to come under the yoake of Chriſt, then which to a willing bearer nothing is more eaſie and ſweet. I expected from my BroBurton eſpecially, who talkes ſo much of ſetting up Chriſt upon his Throne, as hee counts all men enemies of Jeſus Chriſt, and Converts but in part, when they come not up cloſe to the rule of Reformation, Gods Word; for thus my brother ſpeaks, page 18. I ſay I expected from him, that hee ſhould have ratified their pra
But I deſire the Reader to obſerve ſome particulars in my brother Burtons expreſſions, not to ſhew the vanity, ſinne and uncharitableneſſe of them all, for that would require a tractate by it ſelfe. But firſt; I pray obſerve, the very name (ſaith hee) of a covenant is become a Bug-beare to many, that is to ſay a terrour againe a few lines, after he ſaith, that it is not the name of a covenant that is ſo terHere I leave my Brother Burton to reconcile his owne contradiction, the very name of a Covenant (ſaith hee) is a Bug-beare, and it is not the name of a covenant that is ſo terrible.
Secondly, hee acknowledges that this covenant is a yoake, and ſo it is indeed; but withall it is worthy of obſervation, hee cals it Chriſts yoake, and yet it was never impoſed upon the people of God by Chriſts command, nor was it appointed by him: ſo that whatſoever they bring into the church upon their owne braines they impoſe it upon the people as one of Gods Ordinances, which is an inſufferable inſolencie in theſe men.
Thirdly, my Brother Burton accounteth of all ſuch as will not ſubmit it themſelves to their government, and goe in their church way to receive or take their covenant, to be the ſonnes of Belial, and not under Chriſts yoake; theſe are his words, page 14. Thus charitably the Independents thinke of all the Presbyterians their Brethren, becauſe forſooth wee will not enter into their coveBelial. Now wee are taught, that whatis not of faith is ſinne, and whatſoever is not grounded upBelial then wee. But learned I. S. page 18. whiles hee goes about to defend the covenant, ſayes enough utterly to overthrow it.
The fourth querie (ſaith hee) of an explicite covenant, whether neceſſary to admiſſion.
Anſw. I know not (ſaith hee) why it ſhould be more incovenient then a publicke nationall Covenant. But neceſſary (ſaith he) wee hold it not; all the world may ſee that I. S. is but a novice in the Independent Principles: yea, that hee is a very catechumenos: For all thoſe that are any thing acquainted in the IndepenBurton cals it Chriſts yoake, and proclaimes all thoſe that will not weare it to be the ſonnes of Belial. So that theſe men do not agree amongſt themſelves, the one party of them holding the particular covebut neceſſary wee hold it not. So then by I. S. his owne confeſſion, who ſpeakes in the name of all his party, it is none of Gods Ordinances, for all Gods Ordinances are neceſſary in their ſeaſon, and whoſoever ſhould contemne or ſlight the leaſt of them ſinneth greatly. But whereI. S. ſaith, that hee knoweth not why a particular explicite covenant ſhould bee more inconvenient then a publicke nationall covenant, I affirme this is fondly ſpake of I. S. For wee have divers Preſidents and examples in holy Scripture and precepts for enI. S. I will ſay no
catechumenos in the principles of Independency, when notwithſtanding he promiſed me he would teach and inſtruct me in the Independent way.
But I will now examine the Reaſon that the Author of the Book called Truth gloriouſly appearing from under the ſad and ſable Cloud of Obloquy, giveth for this their covenant. He Page 126 labors to prove their particular explicite covenant out of that place, Acts the 9. verſe 16. Where when Paul was come to Jeruſalem, he aſſayed to joyn himſelf with the Diſciples. Now ſaith he, the word joyn in the original
ſignifies to joyn by Covenant, and intimates ſuch a joyning of Paul to the Church, as the joyning of a man to his wife: For in Matthew (ſaith he) the ſame word is uſed, Matth. 19. 5. For this cauſe (ſaith our Saviour) ſhall a man leave father and mother, and
ſhall cleave to his wife. Now (ſaith he) we know that a man cleaves to his wife by a covenant, and therefore why not ſo to the Church? If he had ſaid, why not ſo, unto Chriſt, he had ſaid ſomething to the purpoſe; for we are married onely unto Chriſt, and not to the Church, knowing that the Church is Chriſts Spouſe, and Chriſt is the Churches Husband; and we are married unto Chriſt, and not to the Church and one to another; neither did any Chriſtian yet ever deny, but that all thoſe that would be joyned unto Chriſt, and ſo be received into his houſe and family, and be ſubjects of his Kingdom, they muſt take the oath of Allegeance unto their King Chriſt, and therefore muſt enter into his houſe, which is his Church, by the covenant of Baptiſm; this I ſay all men accord unto, when men are firſt admitted into the Church: And this covenant, I ſay, all that will be Chriſts Diſciples, and of his Kingdom and Family, muſt take before they can be admitted. But that they ſhould after they are baptized, enter into another particular explicite covenant, and by that binde themſelves to the Church; I affirm, there is neiActs, verſe 29. Where the Spirit ſaid to Philip, go neer and joyn thy ſelf to this Chariot. Where the word joyn in the original is Philip did not underſtand that he muſt joyn himſelf
by a particular explicite covenant. No more ought any wiſe man to conceive, that when Paul aſſayed to joyn himſelf to the Diſciples, that by that he would have taken a particular explicite covenant of Church fellowſhip: This is nowhen two ſticks are joyned to become one in Ezekiels hand, Ezek. 37. As when Maſons joyn ſtones together, or Carpenters timber to make a houſe. But that this word joyn ſhould alwayes imploy a particular explicite covenant to any Church or Congregation, when any man takes on him a new relation to it and is made a member of it: I affirm, there is not one example of it in all the Word of God; and as for any command, that every member of a Church ſhould do it, there is none: And therefore, it is a meer Will-worſhip, and one of their own Traditions, and ought to be abandoned of all Chriſts Diſciples, and with ſo much the more deteſtation, becauſe they make it one of Gods OrdinanPaul; yea, it hath ever been obſerved in all countreys, That when ſervants began once to combine togeCor. 7. And therefore the Lord ſaith in Malachi the firſt, If I be a father, where is my reverence; if I be a Lord, where is my honor? How is it that ye obey me not? We are onely therefore to obey his voice, and not to reof womens votes, whether they are to be admitted in elections? To which my Brother Burton thus replies, Page 15. We (ſaith he) tie not the keys to womens girdles. And I. S. page 19. But as for this of womens voting in the Church (ſaith he) we have no ſuch cuſtome, nor any of the Churches of God that I know. Thus he.
For anſwer to both, my Brother Burton and I. S. I ſay thus much, That they cannot be ignorant of the practice of the Churches, in many of which, and thoſe the principaleſt and the
The ſtories briefly are theſe: A Gentlewoman of my acquainLondon, ſince theſe New Lights broke out, was ſo infatuated with them, that ſhee had a great deſire to joyne her ſelfe to one of the prime Churches of the congregationall way, concerning the which Gentlewoman I can ſay thus much upon my owne experience, and it can be proved by many, that whatſoever ſhee is now, before ſhee became an Independent, ſhe was a woman not onely of an emaculate life and converſation, but a woman of ſingular piety and charity towards all to her ability, and who ordinarily twice or thrice a week was wont to ſet dayes apart in private to ſeeke God, and to humble her ſelfe by faſting and prayer, and this was her conſtant courſe of life. Yet this woman aſſaying to joyne her ſelfe unto theſe new diſciples, and being to make the confeſſion of her faith before the congregation, and to bring in the evidences of her converſion, ſhee not having had many moneths acquaintance with them, and having not walIohns may be beleeved. Yet when ſhee had made an end of her confeſſion of her faith, and produced her evidences, a Wench roſe up in the Congregation, and profeſt before them all that ſhee was not ſatisfied with her evidences that ſhee was a beleever, for as much as the Phariſees for all outward performances could ſay as much as ſhee did, or uſed words to this effect. Vpon which the Church could not admit her, for the ſiſter was not ſatisfied: So that the Gentlewoman ſince joyned her ſelfe to another Congre
An other preſident is of a young man, reputed amongſt his neighbours very godly, who being much inamoured with the new way of Church-fellowſhip, aſſayed to joyne himſelfe to one of their congregations, not that I ſpake of before, and being to make his confeſſion, and to bring in his evidences, and having to ſatiſ
The third Storie is of one that was reputed a very honeſt and godly man amongſt all his acquaintance, and who had alſo walBurton and I. S. are alwayes to be credited, either in their denials or affirmations.
And this ſhall ſuffice to have ſpake of the fifth querie. And now I come to the ſixth and laſt querie, viz. Whether the practiſing and preaching of all theſe things, &c. be to ſet up Chriſt as King upon his Throne? to the which querie my Brother Burton, and I. S. anſwer as two Jugglers, nothing to the purpoſe. My Brother Burtons words are theſe, page 19 Thoſe Churches (ſaith hee) that are for matter and forme true Churches, and are governed ac
This is my Brother Burtons anſwer to my ſixt querie. Now whether this be a direct anſwer to my querie, I leave it to the judgement of the Learned. But from this his anſwer I may boldly conclude, that their new congregations doe not ſet up Chriſt as King upon his Throne, they fayling both for the matJ. S. hee anſwers nothing to the queſtion, as all that ſhall reade his words may well perceive, which are theſe. I anſwer, (ſaith hee) no queſtion but the purging and purifying of Church Ordinances and Fellowſhip, which ſome contend for, is to ſet Chriſt upon a higher Throne viſible to the
world, then by ſome other wayes hee is, &c. Now w hether this be a ſatisfactory anſwer to the querie, I leave it to others to judge of, but from his words I thus argue; Where Chriſts Ordinances and Church-fellowſhip are polluted, there Chriſt is not ſet up upon his Throne; but in all the new congregations Chriſts Ordinances are polluted, and Church-fellowſhip contaminated, as I have ſufErgo, Chriſt is not ſet up there on his Throne. And this ſhall ſuffice to have ſpake by way of anſwer to all they had to ſay to my queries.
But now I ſhall ſet down Gods method, and the Apoſtles practice in gathering of churches, and the manner they uſed in making Members in every Church, and compare it with the meIohn the Baptiſt, and of all the Apoſtles and MiIſrael in
But to begin with Chriſts Commiſſion to his Apoſtles, Matth. 21. verſe 19, 20. Go ye therefore, ſaith Chriſt, and teach all NaAnd in the 16. of Marke verſe 15, 16. He ſaith unto them, Go ye into all the World, and preach the Gospell unto every creature: He that beleeveth and is baptized ſhall be ſaved, but he that beleeAnd in the 26. of the Acts, Saint Paul after he had declared the manner of his converſion to King Agriphe likewiſe made known unto him the commiſſion he had received from Chriſt Jeſus, in the words following, verſe 15, 16. 17, 18, 19, 20. And I ſaid, who art thou Lord? and he ſaid, I am Ieſus whom thou perſecuteſt; but riſe and ſtand upon thy feet,
Damaſcus and at Jeruſalem, and through all the coaſts of Judea, and then to the Gentiles, that they ſhould repent and turne to God, and do works meet for re
Out of theſe ſeverall places, from the Commiſſion of Chriſt given to his bleſſed Apoſtles, and to all Miniſters and Preachers of the Goſpell to the end of the World: here obſerve theſe things.
Firſt, that their bounds and limits were ſet them, how farre they ſhould go in their teaching all Nations, and beyond which they might not paſſe; and they were theſe, that they ſhould teach no other things but what Chriſt commanded them and appeared to them in, and for the which they had his Word and Warrant; and ſo long as they ſhould do this, he promiſed them and all that ſhould ſucceed them in the Miniſtery, to the end of the World to be with them.
We alſo further obſerve the condition in the executing of this their commiſſion, they were to propound unto all Nations and people upPaul, whom for a time the Diſciples feared, Acts 9. 26, 27. till they had better information and proofe that he now preached the faith that he had once perſecuted, and had ſuffered for it, which is the onely preſident we have in all the Acts of the A
Now before I come to my third obſervation out of the comBurtons pen which as it marches along, makes now and then ſome whibling incurſions into my quarters; and therefore that all men may ſee my forces are ever in a readiBurton alſo may ſee how ready I am to gratifie his deſire, who Page 7. ſaith, Come on brother, let you and I try it out by the dint of this Sword. I will here skirmiſh a little with him to breath him, and then go after him; in the 15. Page of his book he puts me upon the reconciling of a contradiyou ſay, The Apoſtles and other Miniſters of the Gospel were to receive all ſuch as beleeved and were baptized, and that upon the pr ofeſſion of their faith and repentance without any further teſtimony of others, unleſſe they had been formerly known to be open enemies, and then they were juſtly to be ſuſpected, till they had given publique evidence by witneſſe to the Apoſtles and Miniſters of their true converſion as concerning Paul. Acts 9. 26, 27.
Now here (ſaith my brother Burton) I obſerve.
Firſt, a notable contradiction to what you ſay Page 115. As Gods command to all Miniſters was that they ſhould admit all ſuch into the Church, as beleeved and were baptized upon their deſiring it, without any confeſſion either private or publike. Here (ſaith my brother Burton) I leave you to reconcile your own contradiction, upon their profeſſion and without any confeſſion.
For Anſwer, I aſſert that my words are ſo far from a notable contradiction to any men that know what a contradiction is, that there is not at all ſo much as a very ſimilitude of a contradiction in them: For what contradiction I pray is there in theſe expreſThe Miniſters of the Goſpell are to receive all ſuch as beleeve and are baptized, and that upon the profeſſion of their faith and repentance, &c.
Gods command to all Miniſters, is, that they ſhall admit all ſuch into the Church as beleeve and are baptized upon their deſiring it without any confeſſion &c. Here as all the world may ſee is no contradiction.
But if I had in thoſe places expreſſed my ſelfe thus: viz. the Miniſters of the Gospell are to admit none into the Church but upon their publike confeſſion of their faith.
And in the ſecond place if I had ſaid, God commands all Miniſters to admit all ſuch into the Church as beleeve and are baptized, without any confeſſion of their faith. Then my brother Burton might have had a poor occaſion of making obſervations; but if upon a conceipt of ſo ſmall a thing as a contradiction, he will call for the attention of the whole world, and cry out a notable contradiction! how would this man vapor if he could get ſome great advantage againſt me? without doubt he would cry Victoria Victoria. I do beleeve that Saint Cretenſis would not more radomontadoe it over even to be honoured Maſter Edwards then he would over me: But as I ſaid before and as all the judicious wil obſerve, there is no contradiction in thoſe two expreſſions; for to deſcribe one and the ſame thing in a various manner, is no contradiction, which as the learned knowupon their profeſſion, and without any confeſſion, does not; for profeſſion is one thing, and confeſſion is another, they are two diſtinct things; and therefore there was no denying and affirming of one and the ſame thing; and therefore no contradiction. But by ſuch triflings as theſe are, my brother Burton,
and Hanſerdo Knollys, like thoſe evill workers Saint Paul ſpeaks of Phil. 3. 2. whom he commands all Chriſtians to beware of, they ſquander away their pretious time to delude and deceive the ignorant people, whereas they might better by far imploy themſelves if they were all now this hot weather in the Butchers ſhambles a killing of flyes. And this ſhall ſerve in way of Anſwer to his firſt obſervation of a notable contradiction.
And now I come to his other obſervation in the ſame page, but to what it hath relation I know not
Secondly ſaith he, I anſwer, that in theſe dayes of profeſſed and covenanted for Reformation, there is required the profeſſion or con
touching Chriſts Kingly office and his abſolute ſoveraignty (as by all their practices they deTruth, Peace and Love, and not thus with their tongues and penns to ſet the whole world on fire and then to warm and heat themſelvs by the light of it, like thoſe that danced about their calfe, who did eat and drink and roſe up to play. And this ſhall ſerve for anſwer to that.
And ſo now I go on to my third obſervation out of the Apoſtles Commiſſion.
The third thing we may obſerve, is, that this commiſsion was delivethat they ſhould admit whoſoever beleeved and were baptized; and they that beleeved not and would not be baptized, were not to be admitted. This Commiſsion I affirme, was only given to the Apoſtles and Ministers, and it was and is that office that pecu
And if we looke into the method of Gods dealing with his
John the Baptiſt and the bleſſed Apoſtles in the time of the New Teſtament; we ſhall finde, that they that were admitted into the ſociety and fellowſhip of the Church, were by the Miniſters onely under both the Teſtaments received, and to them the people by God himſelfe were ſent, and they ſent unto the people for this pur
And for proofe of this I now ſay, I will firſt begin with the Old Teſtament, a few teſtimonies of the which may ſerve for the confirmation of that truth, as that of Malachi 2. ver. 4, 5, 6, 7. And ye ſhall know that I have ſent this my commandement unto you, that my covenant might be with Levy, ſaith the Lord of hoſts. My covenant was with him of life and peace, and I gave them to him, for the fear wherewith he feared me, and was afraid before my Name. The law of truth was in his mouth, and iniquity was not found in his lips, he walked with me in peace and equity, and did turn many away from iniquity; for the Prieſts lips ſhall keep knowledge, and they ſhall ſeek the Law at his mouth; for he is the Meſſenger or Angel of the Lord of hoſts. A ſufficient teſtimony to prove, that the Miniſters onely under the Old Teſtament had the power given them of admitting of any into the fellowſhip and communion of the Church, and that all the people were directed to them as the Meſſengers and Angels of the Lord of hoſts, if they deſired to be admitted into the Church. And ſo Ieremy and Ezekiel, as we read in the firſt chapters of both their Propheſies, and the ſame may be ſaid of all the Prophets, they were ſent unMatthew, we finde Ieruſalem and all Iudea, and all the regions round about Ieruſalem, going out to Iohn the Baptist, and were baptized of him, and admitted into the Church by him alone, without the people; and the ſubſtance of his Preaching, with his manner of admitting of members into the Church, and the conditions upon which he received them, and
Luke, and the ſeventh. And for the ſum of his Preaching, it is ſaid, verſe the third, That it was the baptiſm of repentance for the remiſsion of ſins. And for thoſe that came unto him, as the common people, the Publicans and the Souldiers, they all ask Iohn what they ſhould do? And after he had inſtructLuke Verſe 29. That all the people that heard him, and the Publicans juſtified God, being baptized with the Baptiſm of John: But the Phariſees and the Lawyers rejected the counſel of God againſt themſelves, being not baptized of him, Verſe 30. So that by Chriſts own teſtimony (the Phariſees and Lawyers onely excepted) all that came to him were baptized and admitted into the Church withIohn, chap. 3. 4. yea, through the whole Book, That the peoIohn the Baptist, and to Chriſt and his Apoſtles onely; and that as many as came to Chriſt unfainedly, were received by him, and his Apoſtles; and none up
As for Iohn Baptiſt (ſaith my Brother Burton, Page 16.) (about whoſe gathering you have ſo beſtirred your ſelf before, and to as little purpoſe.) You may obſerve, that thoſe beleevers in Chriſt then to come, according to the Papiſts doctrine, were not formed in1 Cor. 5. where the whole Church of the Saints in Corinth, to whom Paul wrote, were to caſt out the incestu2 Cor. 2. 6, 7. This one inſtance (ſaith my Brother Burton) is a ſufficiens preſident for all Churches. Thus he.
Iohn Baptiſt ▪
Now although I have formerly anſwered, and that in many places in the foregoing Treatiſe, to every ſeveral branch of this my Brother Burtons cavil; and although it be nothing to the enervating of my Argument, as all underſtanding men will well preceive, if they duly conſider it; yet becauſe I perceive by his whole diſcourſe, the main deſigne both of himſelf, and all thoſe of his faction (that now trouble the world with their ſcribbling) is to deceive, and delude ſilly ſouls, that they may the better bring all the Presbyters into the hatred of the people, as men Antichri
But I deſire the Reader to take notice of his grolleries (waving that ſlighting paſſage of his, where he ſaith, That I have ſo beſtirred my ſelf, and to ſo little purpoſe about John Baptiſts gathering, &c.)
And firſt, That he joyns here with the Papiſts in unchriſtianing and unchurching all thoſe that were baptized by the Baptiſt: And ſo in this point he is a Papiſt.
Secondly, That he makes the form of a Church, which he calls the Gospel form, to confiſt in excommunication.
Thirdly, Take notice of his peremptory aſſertion, and in it, of an other notable error, where he ſaith, You ſhall finde, that the power of admitting and rejecting of members, was not in the Apoſtles and Ministers alone, but in the Churches. And for proof of theſe his grolleries he quotes, 1 Cor. 5. and 2 Cor. 2. 6, 7. and makes the example of that Church to be bindingly preſidential (to uſe I. S. his Rhetorick) to all Chriſtian Churches: Whereas in his tenth page he tells me, We are neceſſarily to take all the Churches in the New Teſtament together, to make up one entire and perfect Church patern. Theſe are his words there; and yet here he makes the Church of Corinth to be a ſufficient preſident for all Churches. So that every one of their Inſtances muſt be a ſufficient patern to
Jeruſalem, the Mother Church, for a patern of GoCorinth, a more perfect Church then that at Ieruſalem; which not withſtanding he ſayes, was the firſt formed Church. Now if excommunication and diſcipline, as my BroBurton ſayes, be the Goſpel form of a Church, and the Church of Jeruſalem wanted that part of diſcipline, then it was not a formed Church; but ſo he ſpeaketh of it in the tenth page, where I obſerve a notable contradiction (to uſurpe his one LanBurtons grolleries.
Firſt, Whereas he joyning with the Papiſts, unchriſtians and unchurches all thoſe that were baptized by the Baptiſt, he is very erroneous in ſo doing, and dealeth moſt wickedly and unchriſtiLuke 7. 29, 30. That they juſtified God; and rejected not his counſel againſt themſelves, as the Phariſees and the Lawyers did; that is; all thoſe that were bapBaptiſt
repented, and beleeved in Chriſt, and imBurton as a notorious PaIohn the Baptist, were beleevers and good Chriſtians. And this ſhall ſuffice to have ſpake to his firſt grollery.
His ſecond is, That he makes excommunication the form of a Church, as we may ſee page the twentieth of his Book, where anſwering unto my Argumentviz. Becauſe the ſaving Truth of the Goſpel of Ieſus Chriſt was preached, received, and profeſt in our Churches.
If you (ſaith he) mean the whole truth of Chriſt, it is well. But do not you know (ſaith he) that there dre three ſpecial viſible marks of a true viſible Church, The Gospel purely Preached, the Sacraments duly administred, and Diſcipline rightly practiſed? All which marks to gather the Church of England (for ought I know) is yet to ſeek. So that by theſe words of my Brother Burton, it is maniDiſcipline rightly Practiſed. So that where Diſcipline is wanting, by his learning, there is no true Goſpel formed Church.
But before I anſwer to this his grollery, I will ſay thus much to my Brother Burton, That Diſcipline rightly practiſed, is not one of the ſpecial viſible marks of a true viſible Church; and that for theſe Reaſons.
Firſt, Becauſe the Holy Ghoſt who better knew the eſſential marks of a true viſible Church, then my Brother Burton, yet he in ſetting them all down, omitting that of Diſcipline, ſaith, Acts 2. 42. That they continued ſtedfaſtly in the Apoſtles Doctrine, and Fellowſhip, and in breaking of Bread, and in Prayers: So that acGospel is truly Preached, and where the Sacraments are rightly administred, and where there is the true Invocation of God (which is the third eſſential mark in Gods Dialect of a true viſible Church) there, there is a true Church, although there be no Diſcipline; and therefore I gather, that Diſcipline though a moſt excellent Ordinance, and much to be deſired, and had long ſince been obtained, had not the Ildeeſſe but the bene eſſe of a Church. And I will ever beleeve the Holy Ghoſt in this point, rather then my Brother Burton. And withal, I will live and die in this opinion, That the Church of England is a true Church (notwithſtanding, whatſoever all the Sectaries can ſay to the contrary) becauſe in the Church of England, the Goſpel is truly Preached, and the Sacraments are rightly Adminiſtred, and the Name of God is truly called upon; all which, if they were ſufficient to make the Church of Ieruſalem a true formed Church, yea, and the firſt true formed Church, according to my Brother Burtons own learning, then they are ſufficient to make the Church of England a true formed Church.
Burtons owne words; for hee everywhere ſaith, that the church of Ieruſalem was a true formed church, and yet ſhee wanted that part of Diſcipline, of caſting out corrupt Members; ſo that Diſcipline there could not then be rightly practiſed, if that church wanted that part of Diſcipline, and if it were not there at all as hee ſaith; and therefore for that marke it does not make for the eſſe of a church, and for the bringing in of a Gospel forme (as is ſaid before:) and which is yet more, if excommunication be the Goſpel forme of a true viſible church then all the Synagogues in Ieruſalem, in Saint Iohn the Baptiſts time were true formed churches after the GoſIohn 9. 22. For the Iewes had argued already, that if any man did confeſſe hee was Chriſt hee ſhould be put out of the Synagogue; and in the fourin terminis it is ſaid, that they caſt out the young man, and in the twelfth chapter, verſe 35. it is ſaid there, that amongst the chiefe Rulers many beleeved in him, but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould bee put out of the Synagogue.
Many places more to the ſame purpoſe might be produced to prove that there was that part of diſcipline even in the Synagogues, and that in Johns time, howBurton ſaith, I ſhall not need to take a great journey from Ieruſalem, and Iohn Baptiſts Churches, as my Brother Burton would have me goe to viſit all the other Chriſtian Churches, to find in them excommuthat Goſpel forme of a Church. I will leave that journey to their Itinerary Independent Predicants, who have nothing elſe to doe, and will content my ſelfe with the Chriſtian Synagogues and Churches, amongſt the which John Baptiſt and Chriſt himand in thoſe Synagogues and Churches of Jeruſalem, in all and every one of them I find the Gospel truly preached, the Sacraments rightly adminiſtred, and the name of God rightly called upon; and all thoſe eſſentiall marks made that Church a true formed Church after the New-Teſtament forme, if the Scripture and my Brother Burton may be beleeved; and therefore I take notice of this as a ſpeciall error in my Brother Burton, that hee makes exthat their particular explicite Covenant is the forme of the Church; and this ſhall ſerve for anſwer to that ſecond Grollery of my Brother Burton. His third Grollery is, that hee ſaith, that the power of admitting, and caſting out Members, was not in the Apoſtles and Miniſters alone, but in the Churches, which is a notable error in my Brother Burton, and Contrary unto many places of the holy ScripGod gave the Apoſtles and Miniſters of the Goſpel only the Keyes, Matth. 16. & Matt. 18. and Matth. 28. and they that had the Keyes, and were the Stewards of Gods family, could onely open and ſhut the doores to whom they pleaſed without the people: and we ſee that the Apoſtles onely in the ſecond of the Acts without the peoreceived into the Church thoſe three thouſand firſt Converts; yea, and received Paul into their Fellow-ſhip, contrary unto the Diſciples and peoples mind, Acts 9. and wee know that Paul by his owne power did excommunicate and deliver to Satan Hymeneus, and Alexander, and others, 1 Tim. chap. 2. verſe 1. and we learne in the ſecond and third of the Revelation, that the Lord writing unto the Churches ſends his Epiſtles to the Angels as the chiefe officers, and blames them for neglecting their duty, in not casting out thoſe wicked ones that were amongſt them: by all which teſtimothat the Miniſters only ought by themſelves to manage the government of the Church, and that it is their peculiar office, and the place of the people to yeeld obedience to what they do: and even out of 2. Cor. 2. the ſame may be gathered where it is ſaid, he was excomBurton to conclude, becauſe Paul writ to the church of Corinth for the caſting out of the inceſtuous perſon, therefore the power and authority lay in the peoples hands, and not in the
that they have a power and interest in the government, as well as the Miniſters have, and that the Presbyterians challenge this to themſelves joly, it is onely to inſlave the people, and to Lord it over them, and that worſe then the Prelates; and for no other end I am moſt aſſured, did my Brother Burton bring in this cavill in oppoſition to my Argument: which not withſtanding ſtands firme to prove that John the Baptiſt did by himſelfe, and without the people execute his Commiſsion, and receive Members into the Church, and that from his and the bleſſed Apoſtles examples, all other Miniſters may take this example, and doe the ſame, and that by Gods owne appointment, as wee ſhall ſee more fully in the following Diſcourſe; and this ſhall ſuffice to have ſpake to this cavill alſo of my Brother Burton, and all the GrolleBaptiſt, and his gathering of churches.
But now to goe on, after the Reſurrection and Aſcention of Chriſt, and that the Apoſtles had received the gifts of the Holy Ghoſt, and at their firſt entring upon their Miniſtry, had preachPeter, and the other Apoſtles, ſaying, Men and Brethren what ſhall wee do? Then Peter ſaid unto them, Repent and be baptized every one of you in the name of Ieſus Chriſt for the remiſsion of ſins, and ye ſhall receive the gifts of the holy Ghoſt, &c. Act. 2. 23, 24then they that gladly received the word were baptized, and the ſame day were added unto them about three thouſand ſoules.
Here wee may obſerve theſe two things.
The firſt that the Apoſtles by themſelves alone, without the mul
Secondly, that in the execution of their commiſsion, they did nothing but according to their warrant, and according to their injunction that was given unto them by Chriſt; they propounded no other condition or termes for the making all and every one of them Members of the Church, but Baptiſme and Repentance; the which when
the people had accepted of, they were forthwith admitted, and that upon their own word and teſtimony, without any more adoe, or further inquiry, concerning the ſoundneſſe of their repentance, without any witneſſe from others of their converſation, and without the voyce, allowance or approbation of the people▪ or the multitude of beleevers in Jeruſalem, much leſſe of the whole Church, who were never joyned with the Apoſtles in their Commiſſion, or conſulted with by them, whether they ſhould be admitted or no into the Fellow
I expected in this place to have met with Generall Burton, or cavalier Hanſerdo, Saint George his chaplaine, knowing what dathat the church of Ieruſalem is theirs, and which is more, they had by uſurpation got this church into their hands, and had the poſſeſſion of it, and having thus attained unto their deſigne, being backt with great friends, ſome Tobiaſſes and Sanballets, they began to build caſtles in the ayre, and made
Sanballats and Tobieſſes much ſtrengthened, as I ſaid before, they began to inſult, and to give Lawes of government to all Churches, and to gather and ſet up churches after their owne modell, and being much aſſured of their owne ſtrength, they bad defiance to the whole world, flinging and caſting their Gloves to all their enemies aſſembled and not aſſembled; whereupon I being a Commander in the Presbyterian Army, and taking up the Glove came out againſt them, and by divine aſſiſtance reduced this place, and tooke it from them which they had ſometime unjuſtly detayned from the Presbyterians, to whom indeed it belonged by the right of inheritance and ſucceſſion: I ſay I having by conqueſt taken this ſtrong citie from the Independent Vſurpers, that now labour to mannage all government by ſea and land, in church and ſtate, pretending they are Saints, and that the Saints muſt governe the world; and being in the poſſeſſion of it, I expected that thoſe two confiding Commanders, Saint Hanſerdo, valiant and veneHenry being ſo compleatly armed as he was, with his ſword, and Phocions Hatchet, and with his great white basketI. S. would have come out in battell againſt me, and would not have left the field, as Van Trump lately left the ſea, eſpecially ſeeing in their march they all paſſed by the church of Ieruſalem, and having alſo ſo great an advantage againſt mee, they being three to one, which makes mee conceive that they are all, either deſperate cowards, or terribly treacherous, and in that regard are not fit to be GeneIeruſalem be theirs, and that they have any intereſt in it, or a right unto it, why did they not now ingage themſelves in her quarrell, and fight for her, eſpecipower and intereſt in the government of the Church, and that authority and jurisdiction only belongeth unto the Presbyters, which they ought alwayes to exerciſe in the name of the Church, and thereupon they perſwade them, that if they relinquiſh this their right unto the Presbyters, they will more Lord it over them then ever the Prelates did; and they teach them farther, that this right is derived unto them from the example of the Church of Ieruſalem, and the other Primitive Churches, who when they were caſt into a Goſpel forme, as they ſay, the Apoſtles and Miniſters had not the ſole power of governing them, but the people alſo were joyned with them, and that they are all of them to have their voices, both in electing of officers, and in receiving in of Members, and caſting out of any offenders as well as the PreſIohn Baptiſt and the Apoſtles, and Diſciples, who onely had the authority with the Keyes committed unto them by God himſelfe, and who onely exerciſed it in their dayes, as by innumeIohn the Baptiſt, and the Apoſtles in the church of Ieruſalem, which latter example, both my brother Burton, and J. S. paſſe by with great ſilence, wherein they deale moſt diſhoneſtly, as I ſhall by and by make appeare. But for the example of Iohn the Baptiſt, my brother
Burton ſet upon that at firſt, pretending to the people, that the exIohns gathering in of people by his ſole authority was not binding, becauſe as hee ſaith it was extraordinary, and that the Churches and Aſſemblies gathered by him were not formedinto Christian Churches, theſe are his words, page 16. and that thoſe Churches onely which were put into a Goſpel forme after Chriſts Aſcenſion are to bee a paterne of government unto all chriſtian churches to the end of the world; and he ſaith, if we viſit them, wee ſhCorinth, 2 Cor. 2. which hee ſaith is a ſufficient Preſident to all churches: and thereIohn the Baptiſt in receiving in and admitting of Members by his ſole authority, cannot bee an example & patern to the Miniſters under the Goſpel to do the ſame; and therefore labours with all his power to evade the dint of that Argument by ſuch turnings and evaſions as theſe, telling the people, That thoſe CongregatiCorinth, in which, ſaith my Brother Burton, The people had authority of admitting and rejecting members, as well as the Apoſtles and Presbyters; and therefore, thoſe primitive and Apoſtolike Churches onely, are to be a patern of imitation to all Chriſtians and Miniſters of governing by, and not that of the Baptiſt; and by this their craft and juggling, and by theſe fallaBurton, Hanſerdo Knollys, and I. S. with all the fraternity of the Ill-dependBurton not onely carps at the example of Iohn the Baptiſt, but likewiſe at thoſe I brought of the Eunuch, of Paul, of Cornelius, of Lydia, and of the Goaler, Mr. Knollys alſo joynAbſurdo Know-leſſe (for ſo he may truly be called) had ſpent their breath and ſtrength to evade, and yet perceiving evidence of truth in them ſo apparently perſpicuous, as it dazzled their eyes, they cry out, that thoſe were extraordi
Now, what a heighth of wickedneſſe is it in theſe men, thus to trifle for the deluding of the ſimple people, and to pretend unto them, that there are divers wayes of admitting of members into Chriſts Church? one way of admitting members into the CathoJeruſalem and Damaſeus, both Churches according to the Goſpel-Form; and there were there three thouſand received members at one time in the church of Jeruſalem, without any of thoſe conditions they require at their members hands; and Paul alſo was received a member of the Church of Damaſcus, upon the ſame terms that all the reſt were; and therefore the example is bindingly preſidential: And theſe two examples are taken no notice of, but are paſſed by; and all the other counted extraordinary by them: And the people by this means are deluded and miſerably abuſed.
Now can there be a greater impoſture or deceit in any that pretend unto Religion and honeſty, then that in theſe men? When they ſay in their writings upon all occaſions, produce us ſome examples of Churches according to the New Teſtament
Jeruſalem, and that of Damaſcus, both conſtituted after the Goſpel-Form before their eyes? in both of which, their members were admitted by the ſole and alone authority of the Miniſters of thoſe Churches, without the conſent of the people, or without any of thoſe requiſites they now demand of their members in all their new gathered Churches; By which their proceedings, they make themſelves guilty before God, and all men of indirect dealing, and of withholding the Truth from the peoIeruſalem, and that of Damaſcus unſaluted, and without taking any notice of them, and fell upon the examples of the Eunuch Cornelius, Lydia, and the Goaler, and then pretend that they were extraordinary.
But that all men may ſee my fair dealing with them, and (if it be poſſible) that I may undeceive the deluded people, I will in this place to gratifie my Brother Burton, and Abſurdo Know-leſſe, ſet before their eyes the examples of the two Mother Churches in their Goſpel-Form: viz. that of Ieruſalem & Samaria, that ſo by the mouth of two witneſſes, the Truth may the better be confirmed.
Now, becauſe they took no notice of the Church of Ieruſalem in my former Book, but paſſe it by as not worth the regarding, I ſhall deſire them at this time, and all thoſe that read this Book, duly to conſider how members were admitted there, not onely at one time, but always: And I ſhall deſire them likewiſe, ſeriouſly to weigh the practice of that Church in the admitting of their mem
And becauſe my Brother Burton ſays, That the other Churches alſo are to be taken in for the making up of a compleat patern, I will produce two other formed churches after the New Teſtament Form among the Gentiles, and them eminent ones, that there may be no want of witneſſes; for the confirming us in the right way of gathering Churches, and for the receiving in of members.
Firſt therefore I ſhall intreat the Reader to look into the ſecond chapter of the Acts where he ſhall finde at the firſt admiMen and Brethren what ſhall we do; and the conditions upon which they admitted them upon their repentance were theſe onely; beleeve and be baptized in the Name of our Lord Jeſus; the bleſſed Apoſtles were not acquainted with our new modell, nor with the conditions of the new ConPeter; yet we are not by and by to confide in them and to admit them into church fellowſhip, unleſſe they will walk ſome time with us that we may have experience of the truth of their converſion; and unleſſe alſo they will make all and every one of them a publike and particular confeſſion of his faith, and bring in the evidences of their converſion, and enter alſo into a particular explicite coPeter told them; and therefore they might all be well ſuſpected that howſoever for the preſent they were all ſtruck into a trembling condition, yet that they could not judge upon ſo ſhort a time of the ſoundneſſe of their converſion, and therefore they might well have urged all the former conditions, and chiefly becauſe they had our Saviours own example freſhly before their eyes in the ſecond of John where it is related that he would not commit himſelfe unto men which had been convinced by his miracles, although they beleeved in him; ſo that I ſay in that regard, when Chriſt would not commit himſelfe unto them, the Apoſtles and Diſciples might much more have pretended in all theſe regards that they had no reaſon to confide in theſe men until they had had better experience of them for the truth of their converſion. But when neither the Apoſtles nor none of all the Diſciples ſo much as urged any conChriſt; to wit, Repentance, Faith and Baptiſm: the example of this church is for ever binding to all churches, that they in the admiſſiBurtons doctrine, ever to be done with great caution, who ſaith in his 14. Page Multa cautela non nocet; adding moreover that in things weighty we cannot be too wary, in regard they look not ſo much at circumſtances in converſion as the ſubſtance; and in regard alſo there ought to be a provident care for preventing inconveniences and ſcandalls; ſeeing turpius ejiciit is eaſier for a gueſt to be kept out then to be caſt out; by all which his expreſſions and by their dayly practice they do no leſſe then proclame unto the world that the Apoſtles took too much upon them and were not ſo prudent in the admiſſion of Members into church-fellowſhip and communiChrist the King of his church, God bleſſed for ever, or his holy Apoſtles did? Which whether or no it be not one of the preſumptuous and blaſphemous wickedneſſes, both in the Miniſters and the people that exerciſe this new Government, that ever was in the world, I leave it to the judgement of all conſciencious and ſolid Chriſtians. This one example in the church of Ieruſalem might be a ſufficient pre
In the laſt verſe of the ſecond chapter, beſides this firſt admiſſion, in terminis it is ſaid there, that the Lord added dayly unto the Church ſuch as ſhould be ſaved. Here we finde additions of Members upon additions; for they were dayly added (ſaith the Scripture) and that by the Lord and King of his Church Ieſus Chriſt, and that upon the former conditions; for we learn of no other: viz. of repenting, beleeving and being baptized: Here we finde nothing of walking ſometime before their admiſsion, here is nothing of pubthe Lord Jeſus whiles the Government of his church, whoſe yoke was eaſie and his burthen light, lay upon his ſhoulders, and as long as the rule lay in his own hands, and before it came to my brother Burtons fine white fingers, (which he ſaith in his learned Epiſtle that ſome of his friends would not have him foule with me) I ſay whiles the Government of Chriſts Church lay in his own hands, and before it came to my brother Burtons fingers, and into the paws and clutches of thoſe of the congregationall way; all Chriſts Diſciples and pretiby which in as much as in them lies they have not only put the whole world in a combuſtion, but moſt blaſwhich is moſt impiouſly to juggle on all ſides. But now to go on to the other preſidents of admitting Members in that Church.
In the fourth chapter we have it recorded, verſe 4. that many of them which heard the Word beleeved, and the number of the men was about five thouſand: And all theſe were admitted into church fellowſhip and into the Communion of the Saints, and that by vertue of their beleeving Repentance and Baptiſm, as the Scripture relateth. Here is nothing recorded of walking any time, for they were ſuddenly admitted, here is nothing of a publike confAnd yet this was the firſt formed Church after the New Teſtament Forme; by all which it doth ſufficiently appear, that allBut it is not amiſſe to produce an example or two more, omitting many through the Acts.
In the fifth chapter, upon the ſudden and miraculous death of Ananias & Saphira, and through the other wonders and miracles that were wrought, it is ſaidthat beleevers were the more added unto the Lord, multitudes both of men and women: that is to ſay, many more Congregations and Aſſemblies of beleevers were added to the Lord and admitted to be Members of that Church; And all theſe alſo were admitted to be Members by the Apoſtles ſole authority, and that as ſoon as they offered themſelves to be entertained without any of thoſe conditions they now require in their new gathered Churches: And yet let me tell the Independents by the way, that at this time alſo the Apoſtles and Diſciples might have challenged a right to have propounded thoſe conditions, if they might at aa particular confeſſion of their faith, and bring in the evidences of their converſion, and enter into a particular explicite Covenant for the better preſerving of Church Communion; eſpecially they ſeeing now before their eyes a preſident of ſo groſſe hypocriſie and falſe dealing in Ananias and Saphira, and what a conſternation came upon the whole church by it, and by the which alſo God was ſo much diſpleaſed: therefore I ſay in all theſe regards they might then with very good reaſon, if at any time, have urged all thoſe conditions, and withall they might well have added, that they ſhould not be admitted without the conſent of the whole church, of all which when there is no mention, it is abundantly evident that they were received into church comChriſt the King of his church, and againſt the example of the bleſſed Apoſtles, and againſt the example of the church at Ieruſalem, which was the firſt formed church after the New Teſtament Forme; by which practice of theirs they make themſelves offen
Now I will adde one example more of ordinary admiſſion of Members, and that in the ſame Church, chap. 6. it is ſaid, verſe 7. that the Word of God increaſed, and the number of Diſciples multiplyed in Jeruſalem greatly, and a great company of the Prieſts were obedient to the faith. All theſe alſo were by the Apoſtles ſole authority admitted Members of that Church: And here likewiſe the Apoſtles and Diſciples might upon very good ground have urPaul, as it is relPaul: Now in that the Apoſtles admitted here of all thoſe Prieſts, as they did of Paul, Acts 9. by their ſole authority, and without their either walking with them in Fellowſhip ſome time, or withSceva, thoſe exorciſts, for abuſing his Authority, and uſing his NIeruſalem, the firſt formed Church, and concerning the ordinary admiſſion of memSamaria, and that of Corinth, and Epheſus, all formed Churches, according to the Goſpel-Form, and briefly ſhew how members were admitted in
In the eighth of the Acts it is related there, that through the miraPhilip, and through his preaching the things concerning the Kingdom of God, and the Name of Ieſus Chriſt, they were baptized, both men and women, from the greateſt to the leaſt, Verſe 10, 12. And were all admitted unto Church-fellowſhip, and that by Philips ſole authority; and this his method of gathering of Churches, was ratified by the authority of the Apoſtles, Peter and Iohn, and the whole Colledge of the Apoſtles at Ieruſalem. And this was a true formed Church after the New Teſtament Form: For in this Chriſt himſelf had planted a Church, and converted many, as it is at large ſet down in the fourth Chapter of the Goſpel of Saint Iohn; and here it is ſaid, That the people with one accord, gave heed unto thoſe things that Philip ſpake, and that there was great joy in that City, Verſe 6, 8. And that they were all baptized both men and women.
Philip or the Church, of the ſoundneſſe of their converſion: Here is no publike confeſſion of their faith required before their admittance into Church-fellowſhip: Here is no evidences of their converſion called for: Here is no particular explicite covenant demanded of them: Here is no conſent of the people deſired before their admiſſion into Church communion, and yet this was a Church eſtabliſhed according to the GoſpelIudea, and Iſrael, all beleevers were admitted members, and received into Church-fellowſhip, without the conditions thoſe of the Congregational way now require of all thoſe of their new gathered Churches: Whether therefore it be not a high preſumpBurtons deſire, viſit ſome Churches of the Gentiles, formed according to the New Teſtament Form; and I will firſt in this viſitation, begin with that Church which he himſelf hath ſet before all Churches for a patern of imitation, viz. the Church of Corinth.
In the eighteenth of the Acts it is recorded, that when Silas and Timothy were come unto Paul to Corinth, the Jewes refuſing to receive the Goſpel of Ieſus Chriſt, that hee ſhooke his rayIuſtus, one that worſhipped God, and preaching the Goſpel there, it is ſaid, that Criſpus a chiefe Ruler of the Synagogue, beleeved on the Lord with all his houſe, and many of the Corinthians hearing, belee
Here wee ſee in a Church put into a Goſpel forme, the Members of that church were admitted by the ſole authority of Saint Paul, and that barely upon their hearing and beleeving; for the Apoſtle required no other conditions of them for their admiſsion into church Fellowſhip, hee ſaid not unto thoſe many that were bapPaul require of the Corinthians in this church after the Goſpel forme; but following Chriſt the Kings commiſsion upon their Faith, Repentance, and Baptiſme, hee hy his owne and ſole authority admitted them. The ſame way of admitting of Members wee ſhall find in the Church of Epheſus, as it is at large to be ſeene in the nineteenth chapter of the Acts, where the manner of admiſſion of MemBurton ſets downe amongſt thoſe that muſt be brought in for the making up of a compleate paterne, now in all thoſe Churches they were all admitted upon Chriſts owne termes, and by the ABurton, and Maſter Knollys made againſt my following Arguments. Now that they may ſee how, and upon what conditions all Chriſtians were admitted into the catholicke viſible Church, it will be worth their paines to looke upon the practice of the holy Miniſters of the Goſpel, both Evangeliſts and Apoſtles, who were all directed in what they did, by the ſpeciall command of Chriſt himſelfe; And therefore farre more worthy of imitation then our Independents practiſesCornelius, in the tenth of the Acts, hee ſent him unto Ioppa, to call for one Simon, whoſe ſurname was Peter; hee did not ſend him unto the Church in Joppa. And it is related that when Peter came to Cornelius, and that hee had recited unto him the manner of the viſion, and that hee was commanded by the Angell to ſend for him; it is further alſo declared what Peter there did, and that he ſaid, of a truth J perceive that God is no reſpecter of perſons, but in every Nation, hee that feareth him, and worketh righteouſneſſe is accepted with him. And after a Sermon made unto Cornelius, and all that were aſſembled there with him; It is ſaid, that the holy Ghoſt fell on all them that heard the Word, and that all the beleevers that came with Peter, were aſtoniſhed at it, for they heard them speake with divers tongues, and magnified God. Then anſwered Peter, can any man forbid water that theſe men ſhould not bee baptized, which have received the Holy Ghost as well as wee? And hee commanded them to be baptized in the name of the Lord. Here wee ſee firſt, that Peter was ſent unto, and not the Church: SeCornelius and thoſe that were with him into the number of beleevers, and into the fellow-ſhip of the Church by his owne authority, and never conſulted with the Church to aske their leave or voyce, but concludes the buſines
Peter intermeddle in that buſines, or require a covenant at their hand, or a publik confeſsion of their faith.
Againe, when the Lord of his infinite mercy was purpoſed to reveale himſelfe unto the Eunuch in the 8. of the Acts, he ſendeth Philip the Evangeliſt unto him, whom hee found reading in his chariot, the propheſie of Jſaiah, and after that hee had interprethat when they came unto a certaine water, the Eunuch ſaid unto him, what doth hinder me to be baptized? and Philip ſaid, if thou beleeveſt with all thine heart, thou maiſt: And hee anſwered and ſaid, J beleeve that Ieſus Chriſt is the Sonne of God: and hee commanded the chariot to ſtand ſtill and they went downe both into the water, both Philip and the Eunuch, and hee baptized him. Here wee ſee that Philip and not the church was ſent unto the Eunuch, and that Philip by his owne authority, and upon the Eunuch his owne teſtimony, without any reference unto any church, or without conſulting with any Congregation, admits him into the number of beleevers, and makes him a member of the church, and here was neither a publicke confeſſion required of him by any of the church, or any Covenant exacted by the people: and ſo when Saul in the 9. of the Acts was fallen downe out of aſtoniſhment, and afterwards was converted as the Storie there fully declareth the whole manAnanias a Diſciple, and Miniſter unto him; hee did not ſend the church unto him, neither did Ananias when hee came to Saul, ſay unto him, I will conſult with the church to ſee whether they will admit thee to be a memPaul and admitteth him into the number of beleevers, and makes him a member of this formed Church, & that by his ſole authority, and he was received immediatly among the Diſciples at Damaſcus without any reluctation, or ſo much as any ſcruple, and ſtrait-way hee preached Chriſt in the Synagogue that hee was the Son of God; hee was both ordained and put in office without the approbation and conſent of the people, who knew nothing of the buſines, but onely ſtood amazed, and ſaid, Is not this hee that deſtroyed them which called on this name in Ieruſalem, and came hither for that intent, that hee might bring them bound unto the high Prieſt? The Miniſters in thoſe dayes when they were all taught of God, they only admitted Members by their owne authority into the church, without the approbation of the people; but in theſe our dayes, wherin people have gotten itching eares, and teachers after their owne humours (ſuch as S. Paul ſpeaks of in his EpiTimothy) they teach a new doctrine, and bring forth new borne lights, to the darkening of truth it ſelfe, and to the bringing in a confuſion of all things. See what Saint James ſaith in his fifth chapter to all churches and chriſtians in the world, Is any man ſicke, ſaith hee? let him ſend for the Presbyters of the churches, and let them pray over him, &c. and the prayer of faith ſhall ſave the ſicke, and the Lord ſhall raiſe him up, and if he have committed ſins, they ſhall be forgiven him. The Apoſtle Iames here ſends all chriſtians to the Presbyters of every church, who had the power of the Keyes delegated unto them for ſpirituall comAſia, in the 2. and 3. of the Revelations, we ſhall find them all directed to the Angels of the ſeven Churches, which is as much as to ſay, to the preſidents of every ſePaul to Titus, chap. 1. verſe 5. for this cauſe left I thee in Creet that thou ſhouldeſt ordaine Presbyters in every Citie, not one but many. And in the 14. of the Acts, verſe 23. and when they had ordained them Presbyters in every Church, &c. many Presbyters, a Colledge of them was appointed to every Church: and ſo in the 20. of the Acts, there were many Presbyver. 28. there was a Colledge of them conſtituted in that church, and therefore for order ſake (which the light of nature teacheth) they muſt have a Preſident, who by the way of excellencie, and to diſtinguiſh him from the other, is called an Angel, as the inſcription of the Epiſtle, Rev. 12. 1. deVnto the Angel of the Church of Epheſus. As in our dialect, when we ſpeake of the great counſell of the KingIeruſalem, and this of Epheſus, and the other ſix Churches; in all the which the PreſActs the ſixt, there is mention made, that the Apoſtles for the freeing of themſelves from all unneceſſary incombrances, and that they might the better attend upon their Miniſtery and preaPeters Keys, it is againſt the law of God and nature: For Paul in the firſt Epiſtle to the Corinths, 14. makes it one of the marks of confuſion in any Church where women have their voices, ſaying, God is not the Author of confuſion, but of peace, as in all the churches of the Saints; and in the next verſe following in expreſſe words ſaith, Let your women keep ſilence in the churches, for it is not permitted unto them to ſpeak, but they are commanded to be under obedience, as alſo ſaith the law: and if they will learn any thing, let them ask their huſbands at home, for it is a ſhame for women to ſpeak in the Church. And what Saint Paul writ to this Church of Corinth he writ to all Churches, and proclames that what he writ to them were the commandments of the Lord, ver. 37. ſo that God had commanded that the wothat it is a ſhame they ſhould: and yet in theſe our dayes, in many of the new congregations, they have their voices in chooſing of officers and admitting of Members, and have all of them Peters Keys at their Girdle, and make learned parts of ſpeech in the congregacon & pro as it is credibly reported and others of them ſet Timothy, and in him to all Miniſters, to whom the Government of the Church was
how to behave himſelfe in the houſe of God, which is the Church of the living God; in chap. 2. verſe 11. 12. hee ſaith. Let the women learne in ſilence, with all ſubjection; for I ſuffer not a woman to teach, nor to uſurpe authority over the man, but to be in ſilence; for Adam was firſt made, then Eve; and Adam was not deceived, but the woman being deceived, was in the tranſgreſſion, &c. Here the Apoſtle againe and aI ſuffer not, ſaith he, a woman to teach or to uſurpe authority over the man, but to be in ſilene; and he giveth his reaſons of this his command, becauſe ſaith he, Adam was firſt made, not by the woman nor of the woman, but the contrary; and therefore ſhee may uſurpe no authoAdams fall, as hee accuſes her, and her diſputing and voycing of it then brought confuſion upon all man-kind; and for this her ſo doing, S. Paul concludes for eEve brought confuſion upon man-kind by her diſputation and reaſon, ſo theſe with their loquacity and babble and confuſion of voyces will bring in a new Babel into the Church and State, as they have prettily well already begun to doe. Saint Paul ſaith, I ſuffer not a woman to teach, nor to uſurpe authority over the man, but to be in ſilence. Here the Apoſtle as in the place above cited, out of 1 Cor. chap. 14. commands them ſilence, and permits them not to ſpeake, and expreſſely forcon & pro,
Peters Keys at their girdle, and have their voices in many conMe thinks
Surely whatſoever they may promiſe to themſelves, their condition is very dangerous; for our Saviour ſaith, Peter in the tenth of the Acts ſhould teach ſuch men their duty, when God ſaid unto Peter riſe kill and eat, Peter ſaid not ſo Lord, for I have never eaten any thing that is common and unclean; and the voyce ſaid, what God hath cleanſed call not thou common. And this, ſaith the Scripture, was done thrice, that by the mouth of two or three Witneſſes this truth might be confirmed to Peter and all other Miniſters, not to call thoſe people common, prophane and unclean, and to count them but rubbiſh, whom God hath graced with the gifts of his holy Spirit, and hath ſanctified, and ſuch as beleeve in Jeſus Chriſt and are baptized as well as themſelves, and ſuch as ſtood to the truth when they durſt not ſhew their faces, but ran from the Cauſe and deſerted it, or at leaſt temporized, and ſuch as if the like occaſions were offered, would manifeſt unto the world (by Gods aſſiſtance) that their lives and all they have ſhould not be dear unto them for the reſtimony of Jeſus; and yet ſuch as theſe muſt be debarred from the communion in their Aſſemblies, unleſſe they will conforme to their new-born traditions; for theſe are no traditions of the Elders, but of the younger: and if Chriſt in his time ſharply reproved thoſe that brake the ComWoe be to thoſe by whom offences come, Matthew 18, and whoſoever ſhall offend one of theſe little ones that beleeve in me, it were better for him that a milſtone were hanged about his necke, and that he were drowned in the depth of the ſea. And whether this be not to tranſPeters Sermons and the other Apoſtles, or by Pauls preaching? was Lydia (when God opened her heart to beleeve Pauls preaCorinthians which Paul blames in them, one ſaid, I am of Paul, another I am of Apollo, the third I am of Cephas, and ſo they flutter about like a company of chickings, withEngland, by reaſon of theſe new teachers, to the great diſhonour of God, the hinde
Now whereas Maſter Knollys and my Brother Burton paſſing by the Church of Ieruſalem in their march (as I ſaid before) make ſome poore weake skirmiſhes againſt my forces drawne out of the Garriſons of holy Writ, as that of the Eunuch, Paul, Cornelius, Lydia, and the Goaler, which I had formerly brought into the field, pretending they were extraordinary and not binding, becauſe they were not (as they ſay) admitted in any particular Church conſtituted, according to the Goſpel forme, but into the catholike viſible Church: I cannot paſſe by their trifling without ſome anſwer unto their bravado; and therefore I thought good in this place, before I march on to fight them, that they may not hereafter boaſt, & vapour, that I durſt not incounter them, or looke upon their moſt materiall Reſerves, which is concerning Cornelius, and thoſe that were with him, which they eſpecially pitch upon, conceiving they have a great advantage againſt mee, for the making of this ground good, viz. that the ſole power of admitting any to bee Members of any Church, doth not reſide, and lye ſoly in the Mifor to what end otherwiſe ſhould it be made; yea, their very words manifeſt as much, which are theſe, firſt Maſter Knollys, page 15. and 16. thus declareth himſelfe, that the brethren did not intermeddle in that buſines (ſaith he) viz. of the admittance of Cornelius, and thoſe that were with him
Peter. Now that the Brethren had a liberty to declare any thing which might juſtly have hindred, doth appeare by the queſtion the Apoſtle expoun(ſaith hee) I conceive hee meant propounded, verſe 47. Can any man forbid water that theſe ſhould not bee baptized? And the Doctor himſelfe (ſaith hee) acknowledgeth that the Brethren or Diſciples of the Church of Jeruſalem, which muſt be a paterne of all Churches, had this liberty to except againſt ſome ſort of perſons, in caſe that ſuch perſons have beene formerly knowne to have beene open Enemies and Perſecutors of the Church, and then they are juſtly to bee ſuspected untill they have given publick evidence by witneſſe to the Miniſters of their true converſation, and there proActs the ninth, where Paul comming to Jeruſalem aſſayed to joyne himſelfe to the DiſciThus Maſter Knollys ſpeaks, and then concludes, that all the Diſciples in the like caſe have the ſame liberty, becauſe Jeruſalem the Mother-church is to bee a paterne to all other Daugh(ſaith hee) when it doth evidently appeare, that the Diſciples or Brethren of the Church of Ieruſalem in her moſt flouriſhing condition had this liberty to declare their feares and their ground thereof againſt Paul: How can the Doctor (ſaith he) make good that the Presbyters alone, without the conſent of BreI have faithfully ſet downe his words, and the force of his Argument, to which I will by and by give my anſwer after I have ſet downe alſo what my Brother Burton hath to ſay in this buſines, and then I will reply to them both in order.
My Brother Burtons words are theſe, page 17. It is one thing (ſaith he) to preach, and inſtrumentally to convert ſoules, which chiefly pertaines to thoſe that are called thereunto, but in the caſe of Church-government, of admitting and casting out, it is otherwiſe. And here let Peter himſelfe (whoſe words you alleage) reſolves us; who when the Holy Ghoſt ſo wonderfully fell on all of them that heard the Word, ſaid, can any man forbid water, that theſe men
Peter was ſent to and Peter commanded them to be baptized: Again this example was extraordinary in all the circumſtances of it: Your inſtance of the Eunuch Act. 8. 8. of Lydia Act. 16. as many other, are meer extravagants. We (faith he) ſpeak of Churches constituted, not of ſingle converts here and there one, not yet joyned into a particular Church-body.
Thus my brother Burton declareth himſelfe, whoſe words I have faithfully ſet down and all he hath to ſay againſt all thoſe examples.
But before I come to my anſwer I ſhall deſire the Reader to take notice of theſe mens dealings, they make all theſe examples either extravagants or extraordinary, and yet they would from the example of Cornelius and Peters queſtion to the brethren that came along with him, inferre that the authority of admiſſion of Members, lay not onely in the Miniſters hand but in the peoples alſo, as who had the liberty to bring in their exceptions againſt any for their not admiſſion. So that theſe men at pleaſure will make the ſame Scripture they except againſt as not authoritative and binding for us, yet to be bindingly preſidentiall for themſelvs; So that as far as in their own opinion it makes for their grolleries and ſerves their turn it ſhall be for a pattern of imitation to bind all Churches to the end of the world, which both Maſter Knollys and my brother Burton learnedly inferre; but as far as it makes for the advantage of the Presbyterian opinion and to ſhew that the Presbyters have the ſole authority of admitting Members inPhilip, Ananias, Paul in baptizing the Goaler and Lydia, and Peters baptizing of Cornelius and admitting of him and thoſe that were with him MemBurton granteth: viz. that the receiving of thoſe Gentiles, and the admitting of them by Peter into the Church by Baptiſm, was to make them one Church with the beleeving Jews; theſe are his own words: From which it is ſufficiChriſts Church, which is as much as I contend for: So that it is moſt certain as thoſe that are Members of any particular Church, are by vertue of that, Members alſo of the whole Catholique viſible Church: ſo in like manner thoſe that are made Members of the Catholique viſible Church may alſo by vertue of that, be MemBurtons doctrine, who ſo long as he holdeth out any truth unto me, I will liſten unto, as he hath done in this point, but no farther. Again as all thoſe, viz. the Eunuch, Paul, Cornelius, Lydia, and the Goaler, were admitted to be Members of Chriſts Church by the ſole authority of the Miniſters, Evangeliſts and Apoſtles, and without any of thoſe conditions urged by the brethren; ſo are all other Chriſtians by the ſole authority of the Presbyters to be admitted into church-fellowſhip, and that upon Chriſts own conditions: viz. Faith, Repentance and Baptiſm. Having upon the occaſion of my brother Burtons and Hanſerdoes words ſpake thus much, I will now come to my Anſwer to them both.
And firſt whereas they peremptorily affirme from the interroPeter to thoſe that came along with him; where he
Can any man forbid water that theſe men ſhould not be baptized, &c. that it doth imply that the brethren have power alſo of admitting Members into the church and ought to have their voices, as in the receiving of them in ſo in the caſting of them out. It is a meer non ſequitur and a very groundleſſe illation and infeRomans ver. 33. 34. Saint Paul ſaith Who ſhall lay any thing to the charge of Gods Elect? Who is he that condemneth? who ſhall ſeparate us from the love of Chriſt? All the which interrogations do not imply as the Apoſtle himſelfe anſwereth, that any creature can lay any thing to the charge of Gods Elect, or that any creature can condemn, or that any creature can ſePeter Acts 8. 35. Where the Eunuch ſaid unto Philip, See here is water, what doth hinder me to be baptized? I demand of any whether or no this interrogation of his doth not imply as much as if he had ſaid, no creature now can hinder me from Baptiſm, ſeeing that we have water that element that is apPhilips Anſwer to him, who ſaith, nothing could hinder his baptiſm and admiſſion into the Church, if he did beleeve in Chriſt with all his heart; whereupon the Eunuch anſwered, I beleeve that Jeſus Christ is the Son of God; and he was forthwith baptized. So that by this it is ſufficiently manifeſt that that inPeters words cannot groundedly be made: viz. that it is in the power of the people to hinder any: as is yet more evident from Peters own words and reaſons when he was queſtioned about this buſineſſe in the 11. of the Acts, the ſtory whereof is there ſet down at large with Peters Anſwer to all their Objections, Who told them ver. 12. that the spirit bad him go with thoſe that came from Cornelius nothing doubting, &c. ſaying in the concluſion of his diſcourſe and that with an irreſiver. 17. For as much then as God gave them the like gifts as he did unto us, who beleeved in the Lord Jeſus Chriſt, what was I, that I could withſtand God? All the which diſcourſe of Peter and this his reaſon do ſufficiently prove that his interCan any man forbid water, that theſe ſhould not
be bapti
Doth not imply as my Brother Burton and Maſter Knollys would have it, that it was in the power of thoſe that were with Peter or any other to have hindred their baptiſm and admiſſion into the church of Chriſt ſeeing they beleeved: For if Peter himſelfe ſhould have refuſed it he had been diſobedient to God himſelfe and had doubted, which he was forbidden and withall had reſiſted in as much as had been in him the ſpirit of God; For ſo ſaith Saint Peter, What was I, that I could withſtand God? From which I gather and that by very good reaſon that all thoſe of the congregationall way that will not admit all ſuch as beleeve and are baptized into their new gathered churches without they walk ſome time with them and without the making of a publike confeſſion of their faith, and the bringing in of their evidences of their converſion and entring into a particular expliShall not he avenge his own Elect and that ſpeedily? Luke 17.
And this ſhall ſuffice for anſwer to that impious cavill of my Brother Burton, and Hanſerdo. Now for that inſtance that MaKnollys bringeth, it quite overthroweth their doctrine, for it is point banke againſt it and their practiſe. For although it be not denyed, but that all true beleevers may at any time make their complaint to the Church, that is to ſay to thoſe that are in authoPaul; & the reaſon was as the Scripture relateth, becauſe they knew that hee had beene a mortall enemy unto them, and had beene a great Perſecutor, and
Ieruſalem for an example; for when the Diſciples feared Paul, and ſeemed to be unwilling to admit him into communion with them: Hee forth with appeals to the Apoſtles, who upon his appeale admitted him into church fellowſhip according to their commiſſion, which was, that whoKnollys doth abundantPaul, alleaged by Maſter Knollys himſelfe, who when hee was admitted into Church-fellowKnollys and my Brother Burton had to ſay to all my Arguments.
And by all that I have now ſpoke, I hope it doth ſufficiently appeare that there is neither precept nor example through all the Holy Scripture to warrant the practiſe of theſe men in the gathering of their new Churches; and if a man will but looke a little more upon the practice of Chriſts ſeventy diſciples, & of all the Apoſtles in the gathering of Churches, they ſhall not find one footſtep through the whole Booke of God of the gathering Churches after the manner of their congregating of their aſſemIſrael, they went not to gather in conPaul was ſo farre from getting away of others ſheepe that hee tooke it for a diſhonour to him to build upon anothers foundation, Rom. 15. and preached Chriſt in thoſe places where they had never heard of him before; and planted the Church of Corinth himſelfe, and left Apollo to water it, and committed all the flocks that he had gathered, as that of Epheſus, to the charge and care of faithEpheſ. 4. verſe 1, 2, 3, 4. &c. and forbids them to make ſeparations and diviſions, and ſchiſmes betweene flock and flock, and this method hee uſed whereſoever hee came; yea, as ſoone as hee was converted and entred upon his miniſtry, as wee
Galathians, hee went into Arabia, and preached there among the poore Infidels, hee got not other mens ſheepe from them, neither did hee ever make any ſeparation of ſheepe from ſheepe; yea, even in thoſe flocks and churches, as that of Corinth, Galatia and Coloſſe, where there were many that walked diſorderly and againſt the rules preſcribed, and taught falſe doctrine and hereſies, and made ſchiſmes in the Church, and were very ſcandalous, ſo that if ever there were in any Churches a juſt cauſe of making a ſeparation, it was then; and yet the ApoGalatians, he ſays for his own particular, he could wiſh that they that troubled them were cut off, yet he biddeth not the Galatians to ſeparate themſelvs into Inde
Nothing of all ſuch things were taught before theſe dayes, that true beleevers and the faithfull ſervants of God ſhould ſeparate from the Aſſemblies of their Brethren every way as dearly beIſrael, ſerve their God night and day, and would ſuffer any thing for the Goſpell; and that anv Chriſtians I ſay, ſhould make ſeparation from the fellowſhip of ſuch, or that ſuch ſhould be ac
I have been ever taught in Gods holy Word, that thoſe faithChriſt in all ſuch congre
Of the Miniſters they thus ſpeak and print, That they deny, diſclaim and preach againſt Chriſts Kingly government over mens conſciences and Churches, ſo that ſuch a converſion (as is wrought by them) comes not home to whole Chriſt; and ſuch with their conto wit, Chriſts Kingly office; and of all the people and Chriſtian beleevers through the Kingdome that are not in their congregations and new gathered Aſſemblies, they ſpeak and print thus: We (ſay the brethren, the Independent Miniſters) exhort them to ſet up Chriſt King in their hearts: We exhort them to become and profeſſe to be thoſe Saints, of whom Chriſt is King; for he is King of Saints, Revel. 15. 3. but they will not beleeve us (ſay
(ſay they) baptize the Infants of ſuch Parents as will not in this respect profeſſe nor confeſſe Chriſt to be their King? Why(ſay they) that no Infants have any title to BaptiſmTheſe are their own words, which I have ſet down at large; the ſumme of them briefly is this; that all the Miniſters of the church of England that are not of their fraternity, do deny, diſclaime and preach againſt Christs Kingly Government over mens conſciences and churches; and that all the people under their Miniſtery are men unconverted, or at leaſt converted but in part, wanting the main thing, to wit, Chriſts Kingly office; men viſibly out of the Covenant of grace, who have not ſo much as an outward profeſſion of faith, who deny Chriſt to be their King; to whoſe perſons and infants the very Sacraments and ſeales of grace, with all church communion, may and ought to be denyed.
Another of the Independents, amongſt many of the contumeEngland, calling them the blackcoats in the Synod, who, he is afraid, will prove more cruell Taskmaſters than their Fathers the Biſhops, who cowardly ſit at home, and in his apprehenſion, for no other end but to breed faction and diviſion amongſt the well affected to the Parliament, promoting their own intereſt, which (ſaith he) is lazineſſe, pride, covetouſneſſe and domination, and amongſt many ſuch expreſſions as theſe, hee proclaimes them the ſworne enemies of Ieſus Chriſt: and deſiring that the Parliament may be put in mind of their Covenant, for he thinkes they have ſworne to root out Popery: he tels them they have eſtabliſhed Tythes the very root and ſupport of Popery which he doth humbly conceive is a contradiction to their Cove
Theſe are ſome of his formall expreſſions, I leave the comment of theſe ſeverall paſſages to others: neither doe I rehearſe innuEngland, and of all thoſe beleeving chriſtians that are under their ſeverall charEngland, they proclaime them to be men unconverted, or at leaſt converted but in part, wanting the maine thing, Chriſts Kingly office; men viſibly out of the covenant of grace, who have not ſo much as an outward profeſſion of the faith; who deny Chriſt to be their King, to whoſe perſons and Infants the very Sacraments and ſeales of grace, with all church
By the which words, they not onely unchurch all the congreEngland, Scotland, Ireland, but indeed all the reformed churches, and unchriſtian all chriſtians but thoſe that are in their owne independent aſſemblies, and account them as aliens and ſtrangers from the common-wealth of the Saints, and make Chriſt to be no King over them, or to have any Kingdome in or amongſt them, but onely amongſt themſelves in their new conEngland have in the ſociety of theſe men, who (what ſoever outward ſeeming favour they ſhew to them) in their hearts conceive of them as the ſworne enemies of Chriſt and his Kingdome, and as men unHe (ſaith Saint Paul, 1 Cor. chap. 16. v. 22.) that loveth not the Lord Jeſus Chriſt, let him be Anathama Maranatha; will any true Chriſtians bleſſe thoſe that God hath curſt? David ſaid, I hate them that hate thee, yea, I hate them with a perfect hatred.
And ſurely thoſe that are true friends to Chriſt, hate all his enemies; now they looke upon our Miniſters as the profeſt ene
It was the greateſt calamity to the poore ſufferers under the Prelats tyrannie, and to all thoſe diſtreſſed chriſtians that were haled into the High-commiſſion court, or into the Star-chamber, or before the Counſell-table for matter of Religion and conſciDavid ſaid, they could eaſily have endured it, and there would leſſe credit and regard have beene given to their words; but they were their parents, brethren, ſiſters and familiars, and therefore it added more ſharpely to their affliction: So had they beene our profeſſed enemies as Papiſts, Socinians, Arminians, or thoſe of the Prelaticall faction that ſhould have proclaimed us enemies of Chriſt and his Kingdome, and had they denyed unto us and our children the ſeales of grace, with all church-communion, it would not have troubled us; but tu Brute! that Brethren, that fellow-ſufferers in affliction, that had gone up to the houſe of God together, and had taken ſweet counſell together; that they ſhould now proclaime us the enemies of Ieſus Chriſt, and deny communion with us; oh let not this bee ſpoken in Gath and Aſhkelon!
This is that that grieves and ſads the hearts of their brethren more then all their former afflictions, and gives a great advantage to the common enemy, and ſcandalizes the Goſpel, and expo
But this is that that makes all men wonder, to heare them proEngland, to be ſuch as deny, diſclaime, and preach againſt Chriſts Kingly government, when it is apparently evident, both by all their preachings and writings, and all their practices, that they ever advance Chriſts Kingly government as really as any of thoſe that oppoſe them, who in preaching up the Kingly office of Chriſt, and ſetting Chriſt upon his Throne, are inferiour to none of them in this work: For we are taught out of Gods Word, that thoſe Miniſters ſet up Chriſt in his Throne, that open the eyes of the blind, and turne them from darkeneſſe to light, and from the power of Sa
And this, the Word of God teacheth us, is to ſet up Chriſt upCor. chap. 8. ver. 5. Tit. 2. verſe 12. For Chriſt ſits as King upon his Throne when hee is beleeved in to bee that horne of ſalvation, that was raiſed up for us in the houſe of David, that has ſaved and deli
Now when the Miniſters of England teach this doctrine, in their preachings and writings, how can they be truly ſaid to deEngland, I leave it to the conſideration of any moderate minded chriſtian! doubtles all charitable minded chriſtians if they conſider all things aright, will not think ſo diſhonourably neither of the Miniſters of England not of the people under their Miniſtery; for they deJohn, Mark 9. ver. 38. That they had ſeen one caſting out devills in his name, which followed them not, and that the Diſciples had forbad him becauſe he did not follow them: Our Saviour Chriſt replying, forbid him not, ſaith he, for whoſoever is not againſt us is on our part.
Now theſe Miniſters that open the eyes of the blind, and turne them from darkneſſe to light, and from the power of Satan to God, they cannot be eſteemed enemies of Chriſt, and to be againſt Chriſt but for him, and ought highly to be honoured for their works ſake 1 Theſſ. chap. 5. ver. 13. and ſingularly, to be beloved, and deſerve not to be maligned and reproached, eſpeciEngland as their Mother, and on the beleevers of England as their brethren, and ought not thus
Saint Paul in his Epiſtle to the Philippians, chap. 1. hath theſe words, Some ſaith he, preach Chriſt even of envy and ſtrife, and ſome alſo of good will; the one preach Chriſt of contention and not ſincerely, thinking to adde affliction to my bonds, but the other of love: What then? notwithſtanding every way, whether in pretence or in truth Chriſt be preached, I therein do rejoyce, yea, and I will rejoyce. Saint Paul ſpeaks here of ſuch as preach pure doGalatians, who joyned the cere
Now when the Miniſters of the Church of England, do not only preach the Goſpell purely, but of ſincerity and of love, and mingle not their own traditions and inventions with the Goſpell, but follow their commiſſion; how can any men without intoleEngland, no reaſon can gainſay it, but that they alſo ſhould be as odious to the people as their brethren, for they alſo are Presbyterians. But that the truth may the better appear, whether the Miniſters of the Church of England, or the Independent Miniſters, be moſt guilty of all the accuſations laid to their charge, it will not be a miſſe to compare
England and the proceedings of the Independent Miniſters together, and that both for their doctrine and diſcipline, and in their ſeverall ſtudies and endeavours, for the advancing of Chriſts Kingdome; and by ſo doing it will be eaſie for any to judge, which of their governments and which of the Miniſters are more intolerable, and which of them are moſt guilty of thoſe foule reproaches the Miniſters of the church of England are aſperſed with by their Brethren; for he hath a ſhallow underſtanding and a very dim ſight that cannot diſcern, whether thoſe that advance Chriſts their Kings Word and Laws onely, and follow his commiſſion and the example of the holy Apoſtles in their Miniſteries, and that of John Baptiſt and the primitive Preachers, or thoſe that ſet up their own inventions and prefer them before the Laws of Chriſt, and have neither pre
But now let us compare them together; the Miniſters of the Church of England preach faith and repentance, the Law and the Goſpell, according to Chriſts commiſſion given to his Apoſtles, and they receive all into the Church that beleeve and are baptized, and ſuch as but deſire to be admitted, they demanding of them what they ſhould do to be ſaved; and in their ſo doing they have both precept and preſidents: For Chriſt in his commiſſion unto them hath given them authori
Neither did he ever ſay unto his Apoſtles and Miniſters, admit none into the church, although they beleeve and are baptized, without they walk with you ſome dayes weeks, moneths or years, that you may behold their converſation and manner of life, and after you have had ſome tryall and experience of them, ſee then that they make a publike confeſſion of their faith before the church and give in the evidences of the truth of their converſion be
Here is nothing of all this in Chriſts Commiſſion, nor in his holy Word, nor any preſident of the ſame in ſacred AuthoriJohn the Baptiſt and the holy Apoſtles and primitive Miniſters admitted all that came unto them, and ſuch as but demanded of them what they ſhould do to be ſaved; and baptized them and received them into the Church without any gainſaying or queſtion; as we may ſee in the third of Luke, and in the ſeventh chapter of the ſame book, and in the ſecond of the Acts; and no ſooner did the Eunuch deſire baptiſme, but Philip granted it; the Goaler did but aske Paul and Sylas, What they ſhould do to be ſaved, and they ſaid, Beleeve on the Lord Jeſus Chriſt and thou ſhalt be ſaved and thy houſe; and it is relaActs 16. verſ. 31, 32, 33. that is, they were forthwith admitted into the Church, without either walking any time with the Church for their approbation, or without either making a publike con
And Chriſt notwithſtanding was imbraced by them as their Lord and King, and was preached by Paul and Silas, as the Lord and King of his Church, and was ſet up upon his Throne as King by them, as well as he is in any Independent Churches, and yet they had none of all their new borne truths, and they could then ſee how to ſet up Chriſt upon his Throne without their new lights; and as Chriſt was then by Paul and Silas and the other Apoſtles ſet upon his Throne as King in all thoſe primitive Churches, ſo he is at this day in all the true Proteſtant Churches through the world, as well as in any of the Independent Aſſem(Act. 1.) into their memories, would have ſuggeſted all theſe things, The new way, the new borne truth, the new lights to them, that they might have been recorded, if they had been neceſſary for the ſetting up of Chriſt upon his Throne; but when neither Chriſt nor the ho
I ſhall now demand of any moderate chriſtian therefore, and let him anſwer me candidly, whether of thoſe Miniſters and people moſt advance the Kingdome of Chriſt, and acknowledge him to be their onely Lord and Law-giver, that both in their teaching and beleeving follow his commiſſion and Word, and teach nothing nor beleeve nothing (as they are injoyned) but what Chriſt their King commands them? or thoſe, that to the commiſſion and commands of Chriſt adde their own inventions and traditions, and preferre them before the lawes of Chriſt the King and Law giver of his Church? I am confident, if he will deale impartially, he will anſwer me, that thoſe Miniſters and that people moſt advance Chriſt for their King, and moſt ſet him upon his Throne, that own his Law, and that onely, for the rule of their faith and obedience; for Chriſt himſelfe hath ſaid it, Iohn 10. My Sheep hear my voiyce, they will not liſten unto the voyce of a ſtranger; Chriſts voyce onely the King of his Church is to be heard, and they onely that obey it advance him for their King and ſet him up on his Throne, which when the Miniſters and Beleevers in the Church of England doe, and the Independents do not, they more advance Chriſt for their King than they; for the Independents to Chriſts Law and Commiſſion adde their owne traditions and inventions, and enjoyne all that will be admitted as Members into their congregations, beſides
their beleeving and being baptized, to walke with them ſome time for approbation, and to make a publike confeſſion of their faith before the Church, and to bring in the evidences of the truth of their converſion, and enter into a private and ſolemne Covenant, and not to be admitted as members without the conſent of the Church, all which Chriſt the King of his church never commanded; and thoſe that will not ſubmit themſelves to theſe their traditions, they will not permit or ſuffer to enter into their church as joyned members, which they call the onely true Churches of Chriſt, and count of all others that differ from them, as enemies of Chriſt and his Kingdome, and as men without the covenant: and if this be to ſet up Chriſt upon his Throne, then the Phariſees ſet up Chriſt upon his Throne, who preferred their own traditions before the commandements of God; yea, the Pope himſelfe and the Prelates ſet up Chriſt upon his Throne, who pre
Now if all the traditions of the Papiſts were juſtly abhorred and caſt out of the church as things deto bring in new wayes, and new borne truths, and new lights, and impoſe them upon the people as the commands of God, and to excommunicate and unchurch all churches in the world but their owne aſſemblies, I referre my ſelfe to the judgement of any intelligible chriſtian. Saint Paul wriGalatians, blames thoſe falſe Teachers amongſt them, that would have joyned but the ceremoniall Law with the Goſpel, and cals it a perverting of the Gospel of Chriſt, and wiſhes that ſuch Teachers were cut off, Gal. 5. v. 12. and blames likewiſe thoſe Galatians that received their doctrine, ſaying, Oh fooliſh Galatians, who hath bewitched you that you ſhould not obey the truth? and yet they onely urged the ceremoniall Law which God by Moſes had appointed to remaine till the fulneſſe of time, but was now abrogated; they were not their owne traditions, they were no new borne lights, no new wayes, no new truths.
Now if Paul was ſo diſpleaſed, or God rather, with the Galatians,
for bringing in or joyning the ceremoniall Law to the Goſpel, and the other for admitting of them, how highly would God have beene diſpleaſed with them if they had ſet up their owne inventions for the Lawes of God, and had brought in new borne truths, and intruded them upon the people as neceſſary to ſalvation, and for the ſetting up of Chriſt upon his Throne? Without doubt the Apoſtle would moſt ſharpely have reproved them, and have given ſpeciall caveColoſsians, the ſechapter of the which is chiefly ſpent in condemning all humane traditions; yea, in his firſt chapter of his Epiſtle to the Galatians, verſe 8, 9. Hee chargeth them, that though the Apoſtles themſelves, or an Angel from Heaven ſhould preach unto them otherwiſe than that they had received, they ſhould count him accurſed; and as J ſaid before, ſaith the Apoſtle, ſo ſay I now againe, if any man preach unto you otherwiſe than that you have received, let him be accurſed.
But none of the Apoſtles ever taught the Church, that chriſti
In the firſt of the Corinthians in many places he reproves thoſe that made ſchiſmes and brought in hereſies and ſects into the Church; and in the fourth chapter and ſixth verſe, under his owne and Apollo's name, hee ſets an example before them, that they ſhould containe themſelves within the limits and bounds of that doctrine and manner of preaching, preſcribed and ſet downe in the Word of God, and uſed by the Spirit of God; and com
And in the 2 of the Corinths, c. 11v. 4. the Apoſtle ſignifieth unto the Corinthians, that no man can teach the Goſpel & the things of of heaven more exactly than he and the other Apoſtles have taught them, nor ſet before them a more perfect Doctrine of Jeſus Chriſt than that that they have taught them, for the converting of any unto Chriſt, and for the ſetting up of Chriſt as King upon his Throne, and for the making of them Members of the Church, and for the building of them up in their moſt holy faith, and comCorinthians to take heed of all falſe Teachers, whatdeceitfull workers, and ſuch as transforme themſelves into the Apostles of Chriſt: And no marvaile, ſaith he, for Sat an himſelfe can transforme himſelfe into an Angel of light; and therefore it is no wonder his Miniſters transforme themſelves, as though they were the Miniſters of righteouſneſſe.
Now if men will conſider what thoſe falſe teachers were, wee ſhall find them to be no other, but ſuch as under ſhew of holiverſe 20. as the Phatiſees did the Widowes houſes, under pretence of their long prayers, which our Saviour Chriſt ſharpely reproves them for, and denounces a woe againſt them for their ſo doing; after the ſame manner did theſe falſe Teachers amongſt the Corinthians, who made their owne traditions joyned Members with the GoPaul and the other Apoſtles: But the Apoſtle bids the Corinthians take heed of all ſuch, how glorious ſoever they ſeeme to appeare, and tels them they cannot teach the way to Heaven and happineſſe better than hee and the other Apoſtles have done; and yet neither Saint Paul or any of the Apoſtles in preaching of the Goſ
Not a word of all this in the Goſpel that Saint Paul and the other Apoſtles taught; and therefore all that teach their new wayes, their new-borne truths, and ſet up their new lights, are wiſe above that which is written, and teach otherwiſe than Chriſt and his Apoſtles have taught, or the chriſtians of the PriGal. 1. verſe 8. 9. to be accurſed. Saint Iohn alſo in his ſecond Epiſtle to the Elect Lady, verſe 9, 10. ſaith, Whoſoever tranſgreſſeth and abideth not in the doctrine of Chriſt, hath not God; hee that continueth in the doctrine of Chriſt hee hath both the Father and the Sonne: If there come any unto you that bringeth not the doctrine of Chriſt, receive him not into your houſe, neither bid him God ſpeed; for hee that biddeth him God ſpeed, is a partaker of his evill deeds.
Now the doctrine that the Independent Miniſters teach for the gathering of churches and admitting of members, and joyn
Firſt, that although men and women beleeve and are baptized, they are not yet to be admitted as joyned Members till they have walked ſometime in fellowſhip with the church for approbation of their converſation; this is the firſt thing; I deſire of the bre
The third, where it is enjoyned, that to their Faith and Bap
The fourth, where it is commanded that they ſhould enter into a ſolemn and private covenant before they can be admitted to church-fellowſhip.
The fifth, where it is impoſed upon thoſe that beleeve and are baptized, that they ſhould not be received into the church without the conſent of the congregation.
Sixthly, where it is commanded that the Miniſters of the Goſ
All theſe things I deſire the brethren by evident places of the holy Scripture to make good and to confirme, or by any preſident or example to declare to have been practiſed either by Chriſt or his bleſſed Apoſtles; for I look for a law from Chriſt the King of his church, who was as faithfull in the houſe of God as Moſes was, and hath not left the ordering and diſpoſing of his church to the will of men, but hath commanded the church to hear his voice, who is the great Paſtor and Biſhop of our ſouls, and the teacher of his church; his Word therefore I look for, for a warrant for the ratifying of all theſe doctrines; and I have good ground and reaſon to demand of them a warrant and authority out of Gods Word for what they both teach and practice; for we are taught
Chriſt the onely Prophet of his church, that they that ſerve God after the precepts of men, offer him a vain worſhip: and it ſtands with all good reaſon, that if all humane traditions, though of never ſo ancient ſtanding, and of never ſo long antiquity were all caſt out of the church, becauſe they had no footing or ground in Gods Word, that all novelties or new inventions of men (which notwithſtanding are impoſed upon the people as the ways of God) ſhould be abrogated and nullified and caſt out of the church.
It is recorded in holy writ, Ioſhua 9. that the Gibeonites deIoſhua and the people of Iſrael, under pretence that they came from a farre country, and for proofe of that they produced their mouldy bread, and their tattered botles and their old ſhooes, and they taking what they ſaid, pro confeſſe, and not conſulting with the mouth of the Lord (as it is fully related in that chapter) were deceived by them, and entred into a League with their enemies: And thus the Papiſts and Prelates, for theſe many hunBereans did.
Now whatſoever was written, was written for our inſtruction, upon whom the ends of the world are come; and therefore as it was the errour of the Iſraelites that they received things barely upBereans, that they ſearPaul were according to the holy Scripture: ſo if we ſhall receive theſe new borne truths, theſe new lights, theſe new ways without conſulIſraelites did in beleeving the Gibeonites upon their words, and ſhall degeneBereans, who would not receive Paul's doctrine, though an Apoſtle, without ſearching the Scriptures, whether things were ſo or no, as he taught them: and ſurely now much more ought we to try all things by the Word in theſe erroneous times, whoſoever they be that preach them un
And therefore it is the duty of every Chriſtian ſeriouſly to conſider with themſelves, that theſe are matters of God, and concerne no leſſe then our eternall welfare; and in th
we may not call mens ways, Gods ways, but we are to ſeek for the old ways, Jer. 6 we are to examine Christs and his holy Apoſtles ways in gaand it we find no footſtep in all Gods Word of theſe new ways, we ought to relinquiſh them and turn again into the pathes that God hath commanded us to walk in, wherein we ſhall be ſure to find reſt for our ſouls and comfort in life and death, and it will be no diſgrace to any to be undeceived; for they are deceived, and that greatly and dangerouſly, that think or beleeve, that any men mortall can ſhew or teach a better way to Heaven, or ſet down a better way of converand from the which rule we ought not to ſwerve, though an Angel from Heaven ſhould teach us otherwiſe, Galatians 1. ver. 8. 9.
When therefore the Miniſters of the Church of England folthinking that they would have ſet up Chriſt upon his Throne, and that they would have embraced him for their King, and would have eſtabliſhed his government, and have gone on in a church-way, and have ſet up the ways of God; but they find it
Nay, they affirme it in their Pulpits, and in every Pamphlet, that both Miniſters and people are enemies of Ieſus Chriſt and his Kingdome, and all ſuch as will not joyne with them in their new wayes: And one of them not long ſince affirmed unto me, that the church of England was a Strumpet and an arrant Whore, and that ſhee being once a Whore, could never be preſented unBabylon, and has entred into a publicke covenant againſt her; and we reade of Judah, and Samaria, howſoever they had defiled themſelves and played the Harlots, yet upon their unfained repentance and true faith in Ieſus Chriſt, and renewing their covenant publickly of new obe
But this is the generall opinion of the brethren, and howſoe
And one of the Independent Miniſters not long ſince, deLutherans in Maydenburge in Germany, who thruſt out all the Calviniſts out of their Towne, a praying people, and immediatly after, the enemy came upon them with fire and ſword and deſtroy
With theſe and ſuch like expreſsions are their preachments ſtuffed, and to ſay the truth of many of their Sermons, they are like Taylors cuſhions, conſiſting of a hundred ſeverall ſhreds of various colours, all independent, making a fine ſhew, but comely no where but in a Taylors ſhop: and ſurely ſuch kind of expreſSion, more exactly to examine all theſe new wayes; and to put them upon the proofe of them.
But that the Brethren ſhould complaine of perſecution amongſt us, and of evill uſage, it is againſt all reaſon and humanity, and ſheweth little gratitude in them to all the chriſtians both thorow citie and countrey; for if they remember when they came over, though they had deſerted the cauſe when they had moſt need of them, they were more honoured then any of thoſe famous and learned Miniſters that had undergone the labour and heat of the day, and they were preferred before them all, and ſetled in the prime Lectures of the Kingdome, and had more honourable maintenance then was uſually given to any Lecturers before them; and therefore they deale not brotherly in any of all their
I am confident there is not ſuch a preſident in the world of hu
Amongſt the Heathen, the Iewiſh Religion in many coun
In Turkey at this day Chriſtians in many places have the liberty of their conſciences amongſt themſelves, and have their places for worſhip to aſſemble in; but they are not ſo much as permitted to come into their Temples, much leſſe to preach up their Religion in their Pulpits.
In France the Proteſtants are permitted to preach, but it is only in ſuch places as are appointed for them, they may not preach in Popiſh Pulpits, tha
In the Low-Countries there is liberty of conſcience, which they ſo much plead for (of which afterwards) and yet the divers ſects that are there, are not ſuffered to preach out of thoſe places aſſigned unto them, or to preach publikely in any of their Pulpits againſt the Religion eſtabliſhed by authority, neither are they permitted to unchriſtian them or unchurch them, and publikely and in print to proclame them enemies of Chriſts government; and if any ſhould dare attempt ſuch a thing, or go about to diſgrace their Mi
And yet the b
and yet they cry out of perſecution, and unchurch and unchriſtian us all, and proclame both Miniſters and people all enemies of christ and his Kingdome, and count of us little better than of Infidels, and keep our children from Baptiſm, and debarre us from Communion with themſo as Diotrephes never did the like, nor the Pope mo
and yet they cry out of perſecution againſt the aints, and lay odi
But if we as duly examine the manner of the Independent gothat the Preſbyterian government is not as bad or worſe than that of the Prelates nor ſo lordly as that of the Independent government which is alſo Preſbyterian, and they as well Preſbyters as their brethren.
It is well known that the Prelates aſſumed and arrogated unto themſelves to be the onely Paſtors of their Dioceſſes
And if any man be wronged by the Presbytery, he may have the benefit of his Appeal, and be cleared by more righteous Judges (a courſe ever followed by the Churches, and agreeable to the light of nature) ſo that I ſay, if men would without a prejuand compare the government of the Prelates with that of the Preſbyterian, they would speedily be undeceived. And again, if they would compare the Preſbyterian Government Dependent with the Preſbyterian Government Independent, they would have more honourable thoughts of the one, and a leſſe eſteem of the other; for in the Preſbyterian Government Independent, they exerciſe a kind of abſolute pow
And this that I now ſpeak, there is not any of the brethren that is well verſt in the grounds of that kind of government, that either will or can deny it: And this rigor to my knowledge both in the low Countries in the ſeverall congregations of the Engliſh there, and in ſome here in England among us was the cauſe of
joyned themſelves into a new ſociety and congregation, and had a peculiar Church by themſelves; and this hath been one of the chiefeſt cauſes of all theſe rents and diviſions we now ſee every where; for when they are upon every ſlight occaſion, or for any difference in opinion caſt out, then they congregate a new Church by themſelves, and turn Paſtors.
The which, bleſſed be God, in the reformed churches of France and Germany, hath not yet been ſeen ſince the firſt reformation; for the governing of Churches by the Common-councell of their Presbyters, where they find ſuch brotherly dealing, and where they have their appeals upon any conceived wrong or injury, and have right and juſtice done them, makes them willingly ſubmit themſelves to that manner of government, without making rents and ſchiſmes: And truly if things were but maturely weighEngland ſhould be more called Presbyterians than the Indepen
And others deſiring that their Children might be baptized in their Congregations, and going to the Miniſters of thoſe Aſſem
For Anſwer, it was told them, that they could baptize none but ſuch as were infants of their joyned Members (which is their practice) and wiſhed them firſt to be made joyned Mem
What their Miniſters have done ſince I know not, but I well perSuttons-Hoſpitall; and that I conceive to be the onely occaſion that makes ſome walke ſo long in many congregations before they come to be admitted members; for if they be rich they are ſpeedily received, nay invited to be Members.
It is too well knowne, that many godly and holy people have left their native countrey, and tranſported themſelves over into New ▪England, where this government is ſet up, onely that they might enjoy the Ordinances there in their purity; they were be
And ſome time the man onely is admitted, and his wife left out ſtill to walke; and ſome time the wife is admitted and the man left out ſtill to walke, and both theſe notwithſtanding are beleevers and baptized; and after with a great deale of difficulty, they are admitted to be Members; a very ſmall offence will be ſufficient to caſt them out againe, if they be poore. But for ſtories of this naNew-England,
But it is too notorious, they lord it there over Gods poor ClerEngland in their congregations, what difference they make between the rich and poor, and that they have the faith of our Lord Jeſus Chriſt in reſpect of perſons, a ſinne in Saint James his time highly blamed in Chriſtians, James 2. And as in their carriage towards the poor, they are very lofty, and look for great obſervance and attendance from them where
Now I ſay, if the Independent Presbyters do ſo timely begin their abſolute lording of it, what would they do if their governIſaiah 55 Paul for the encouraging of the poor to come in, come unto me all ye that are weary and heavy laden, and ye ſhall find reſt
unto your ſoules: Our Saviour hath no reſpect of perſons, but the poor are with him as acceptable as the rich, if they be weary and heavy laden with their ſinnes; for that is all the condition that Chriſt requires, in all that deſire to be admitted Members of his Church.
Now when theſe Presbyters already make ſo great difference between the poor and the rich, and between beleevers and beleeEngland do it not, it is moſt apparent that their rule and domination is more prelaticall and more to be feared than that of the Presbyters of the Church of England; for from the Independent Presbyters they can never expect any appeal for releife and redreſſe, whatſoever wrong or injury they have ſuſtained by them; and therefore there is no juſt cauſe why any ſhould ſo traduce the Presbytery of the Church of England, as to think they will lord it over the people, from whom they may ever expect farre better meaſure than ever they can from the Independent Presbytery, which if it ſhould once be eſtabliſhed, would tend to nothing elſe but to enſlave the whole Kingdome, and to bring in a confuſion upon both Church and State.
But now it will not be amiſſe before the concluſion, as we have compared the Presbyters of the Church of England with the Presbyters Independent, both in regard of their doctrine and diſcipline; ſo now likewiſe here to paragonate them together, in their proceedings for the advancement of Chriſts Kingdome, that all men may ſee in that regard alſo, which of their endeaEngland, they Eph. 4. ſo that this onely may be eſtabliſhed through the three KingCompaſſionate Samaritan, the Storming of Antichrist, and that of the Arraignment of Mr Perſecution, & in many more of their ſcurPoland, Tranſſylvania and Holland, thoſe pantheons of all Religions, add tell us of the Parable where Chriſt commanded that the Tares and the Wheat ſhould be ſuffered to grow together till the harveſt, the day of judgement: And uſe or abuſe rather ſome other places of Scrip
To all which their pretences, I ſhall at this time briefly anwer, after I have ſet down ſome grounds out of holy Scripture, and proCor. 10. Rom. 15. and by the Word of God, and from the example of Gods ſervants, we are ever taught, that diverſity of Religions amongſt Chriſtians ought not to be tolerated.
And firſt to begin with Abraham, the Father of the faithfull, and his ſeed, whoſe examples, all that are his and their children, ought to ſet before their eyes for imitation: The Lord called Abraham, as it is in Joſhua 24. out of his Father Terah's houſe, and from his kindred, when they ſerved other gods and made a CoveGeneſis, and in divers other places of the ſame book; and in ſpeciall in the 17. of Geneſis, verſe 1, 2, 3, &c. where the Lord reneweth his Covenant with him and his ſeed, and ſets down the conditiAbraham, which was, that Abraham ſhould walk before him and be perfect, and that then he would be his God all ſufficient to provide for him and protect him whereAbraham and his ſeed, delivering them out of the hands of all their enemies, when they ſerved him according to the conditions of the covenant, walking uprightly before him (as he will do to all his children to the end of the world, walking in father Abraham's ſteps) and of Abraham the Lord ſays this, in the 18. of Geneſis ver. 17, 18, 19. Shall I hide from Abraham that which I doe. ſeeing that Abraham ſhall become a great and a mighty Nation, and all the Nations of the earth ſhall be bleſſed in him? for I know him, that he will command his children and houſhold after him, that they ſhall keep the way of the Lord, to do Iuſtice and Iudgement, that the Lord may bring upon Abraham that which he hath ſpoken of him, &c.
In theſe words, we have Gods teſtimony of Abraham in the which he gives this witneſſe of him, that he would command his children and houſhold after him, that they ſhould keep the way of the Lord to do juſtice and judgement: Then it is maniAbraham tolerated neither in his children, nor in his houſhold any Religion contrary unto that that God had taught him, nor ſuffered no idolatry nor Sects in his family; for this had not been to walke uprightly before God, for it had been unjuſt dealing with God ſo to have done; for Abraham and his ſeed were to walk perfectly and ſincerely before God, and therefore he would never tolerate all Religions or the worſhipping of a falſe God, or the worſhip of the true God after a falſe manner, which alſo is Idolatry, for this had not been to do juſtice and judgement; but Abraham ſet up the true worſhip of God whereſoever he came, as the whole ſtory of his life doth abunIſaac after him, and Jacob after him, as in the 33. of Geneſis doth appear, where Jacob ſaid unto his houſhold and to all that were with him, put away the ſtrange gods that are among you, and be clean, and change your garments, and let us ariſe and go up to Bethel, and I will make there an Altar unto God, who anſwered me in the day of my diſtreſſe and was with me in the way which I went; and they gave unto Iacob all the ſtrange gods that were in their hands, and Iacob hid them under the Oak that was at Sechem, and the terror of God was upon the cities which were round about them, and they did not purſue after the ſons of Iacob.
Jacob gives no toleration in his houſe nor amongſt his people for all Religions, or for any other but that which God himſelfe had appointed; he ſets up the true worſhip of God, and that onely within his Juriſdi
And if we take notice in our reading of the holy Scriptures, we ſhall find and that through the whole Word of God that the Lord ever followed that people, and thoſe Kings and governours and their whole Kingdomes and Countries with ſpeciall bleſſings and ſingular favours that purged their Country from idolatry and all falſe worſhips, and ſtruck a terror into all their enemies round a
Amongſt others, that in the 32. of Exodus, how highly was God diſpleaſed there with the making of that Calf? and how well was he pleaſed when execution was done upon the contrivers and authors of that Idolatry, that place ſufficiently declareth; yea, in the 13. of Deuteronomie, the Lord declaring how much he dete
We ſee likewiſe what Ioſhua did according to the commandment of God, who ought to be a pattern to all Chriſtians, and all Chriſtian Magiſtrates, chap. 24. verſe 14, 15, 16. Now therefore (ſaith he) fear the Lord and ſerve him in ſincerity and in truth, and put away the gods which your fathers ſerved on the other ſide of the flood and in Aegypt, and ſerve ye the Lord; and if it ſeem evill unAmorites, in whoſe land ye dwell; but for me and my houſe, we will ſerve the Lord: And the people anſwered and ſaid, God forbid that we ſhould forſake the Lord and ſerve other gods; for the Lord our God is he that brought us up and our fathers out of the land of Aegypt, out of the houſe of bondage, &c.
Here we may obſerve firſt, that Ioſhua injoynes them to ſerve the Lord in ſincerity and in truth, and that they might do that, to put away all their idols; he gives no toleration of all Religions: and the like may be ſaid of Ioſhua, Ioſhua 24. 15. and that they might with the more alacrity yeeld obedience to God's command, he ſets his own example before their eyes, with his reſolution, which was, that both he and his houſhold would ſerve the Lord onely and ſet up his worſhip, and all the people likewiſe aſſenAegypt and out of the houſe of bondage and made us his peculiar people, and thereIoſhua and the people of Iſrael is left to all the people of God, to all ages for
And if we look into the ſtory of the Judges, the book following that of Ioſhua, when this generation was dead, and that they had forgot their covenant, and began to tolerate all Religions amongſt them, they brought down all thoſe plagues upon themſelves by it, that were written in the law of Moſes; and for no other cauſe, ſaith the holy Scripture, but for that they ſet up thoſe Religions the heathens had ſerved their gods by, as is manifeſt from the ſixth chapter; for when the people cryed unto the Lord becauſe of the Midianites; the Lord ſent a Prophet unto them firſt, who told them that the cauſe of all the judgements was, becauſe they had not obeyed the voyce of the Lord, but had ſerved the gods of the nations which he had forbidden them: and afterwards he ſent an Angel unto Gideon, and commanded him to break down the Altar of Baal which his father had made, and to cut down the Grove that was by it, and to ſet up an Altar to the Lord: In the firſt place Gideon was enjoyned to root out idolatry, and then to ſet up Gods true worſhip onely; here we finde no toleration of any Religion but the true Religion; when they ſet upon the work of reformation, and when the men of the City made inquiry after him that had broken down the Altar and cut down the Grove, and would have put him to death, it is related, that Ioaſh the FaGideon ſaid to all thoſe that ſtood againſt him, Will ye plead for Baal? will ye ſave him? he that will plead for him let him be put to death whiles it is yet morning, if he be a god let him plead for himſelfe, becauſe one hath caſt down his Altar: Here we finde no toleration of Baal's Religion, but that they that would plead for him ſhould be put to death; and ſurely, thoſe that will plead for a toleration of all Religions, do no leſſe than fight aGod.
But now let us ſee what Elias did, 1 King. 18. ver. 21. (who was counted as the Chariots and Horſe-men of Iſrael) with Baals Prieſts, and what he ſaid to all thoſe of his times, How long (ſaith he to the people) will ye halt between two Religions? if the Lord
be God follow him, but if Baal be God then follow him. The holy Prophet would not admit of a toleration of all Religions, but when God had miraculouſly manifeſted from Heaven that Elias his Religion was the true Religion, and which God in his holy Word had eſtabliſhed, all Baals Prieſts were put to death, and that by Elias his command, who ſaid, Take the Prophets of Baal, let none of them eſcape; and they took them, and Elias took them and brought them down to the Brook Kiſhon and ſlew them there. And ſo upon all reformations, all other Religions were caſt out but the true Religion, as we may ſee through the whole ScripNehemiah and Ezra and through all the Prophets; and the Lord in the ſecond of Ieremiah complaineth againſt his people, That they had forſaken the fountain of living water, that is, they had forſaken the true God and ſerved other gods, and forſaken their maker, and had been more unconſtant than the very HeaIſaiah, Ieremiah and Ezechiel, Daniel, and in all the other Prophets, all which were written for our learDagon of Ginger-bread, hath brought upon us; for God will not be mocked; if God be God, and the Chriſtian Religion of the reformed Churches, and which we finde in the holy ScripAbraham, Jſaac, nor Iacob, nor any of the Prophets nor hoPaul writing to the Galatians, in the fifth Chapter, wiſht and deſired that the falſe Teachers were cut off; ſo farre were the holy Apoſtles from tolerating all Religions, as in all their Epiſtles they inveigh againſt them, and that continually as falſe Apoſtles and Deceivers, and command all Chriſtians to receive no other Religion but that which they had taught them, Gal. 1. and bids the people come out of Babylon; and tels them there is no fellowſhip with light and darkeneſſe; and ſurely if all the Prophets and Apoſtles Babylon, they never gave leave to any Chriſtians to ſet up Babylon amongſt them, and to tolerate the confuſion and mingling together of all Religions; for this would be a thing not onely againſt the Scripture and revealed will of God, but againſt all ſolid reaſon and ſound judgement.
Nay wee ſee that Chriſt himſelfe in writing to the ſeven Churches in Aſia, and in them to all Chriſtians in the world, hee blames the Angel of the Church of Pergamus, and that of Thyain the ſecond chapter, in theſe words, To the Angel in the Church of Pergamus, write theſe things, ſaith hee that hath the ſharpe ſword with two edges, I know thy workes and where thou dwelAntipas my faithfull Martyr, was ſlaine among you, where Satan dwelleth: but I have a few things againſt thee, becauſe thou haſt them there that hold the doctrine of B
who taught Balak to caſt a ſtumIezabel which calleth her ſelfe a Propheteſſe to teach and ſeduce my ſervants, to commit Fornication, and to eat things ſacrificed unto Jdols, &c. and in the 3. chap. ver. 14. Vnto the AnLaodicea write theſe things, ſaith the Amen, the faithfull and true Witneſſe
Out of the which places, it is ſufficiently manifeſt, that it is Holland, where there is a toleration of all Religions, though it is well knowne that there are men in that Countrey of the native Dutch people, that are as zealous for the true Religion as any of them, and are as much deſirous that tolerations of all religions amongſt them were not there permitEngland, I am afraid they would find the toleration of all thoſe religions amongſt them, would prove an intolerable thing to
But now to anſwer to their Objections in order; the Heathens ſay the Independents, ſuffered Abraham, Iſaac and Iacob, and all the Patriarchs and the people of Iſrael where ever they came to exerciſe their owne religion, and tolerated all religions amongſt them. For anſwer, let them take notice, that no thanke is due to the Heathens for it (as we may ſee in Geneſis the 12. chap. and the 20. chap. and chap. 26.) but onely the glory of that is to bee aſcribed to God, who reſtrained them when they intended evill againſt them; for hee appeared to ſome of them in viſions, and commanded them not to touch his anoynted people, and forbad them to doe his Prophets any harme, and by the ſpeciall bleſſings that hee rained downe upon his people, and by his miraculous preſerving of them in fiery furnaces and in Lyons dens, from the fury of Savage-beaſts, & delivering them ſo often out of the hands of all their enemies, he ſtruck ſuch a terror into the heathen naGods ſpeciall favour towards his own peculiar people, and for the maintenance of his owne cauſe, and that Religion which they had learned from him; and therefore thoſe heatheniſh exAbraham ▪ Iſaac and Iacob, and all the holy Prophets and Apoſtles, who all of them have condemned the toleration of all Religions amongſt his people, and have denounced Gods judgements againſt them for ſo doing.
Againe, wee muſt conſider the principles of the heathen PhiloBabylon it ſelfe, and therefore it is not to be attri
But now I will brieſly anſwer to what they pretend out of Scripture, and runne through the ſeverall Objections drawne from thence.
And firſt to begin with that of Ioſhua 21. where hee faith,
chooſe you this day whom you will ſerve, &c. In theſe words, by their favour, there is no toleration of many Religions, for he was to follow the Law of God, and not to decline from it, either to the right hand or to the left, Ioſhua 1. and by that Law hee was forbid to ſuffer or tolerate any Religion but that which Moſes had taught them; and therefore thoſe words were a meere ſcruQuerie, to find out men not well affected to Religion, or to their CounJoſhua a wiſe and religious governour did the ſame, not that hee ever intended to give them a toleration of all religions, for that had beene againſt the Law of God, and againſt their owne example; for in the 22. of Ioſhua, we reade that becauſe the people had built but an Altar on the other ſide of Iordan, they intended forthwith to make warre upon them (a preſident to teach Chriſtians that they may fight for their religion) and they had gone out to battell againſt them and had deſtroyed them, had they not given a ſatisfactory anſwer that they had no intent to bring in any innovation in Religion; and therefoGamali
ſpeech, Acts 5. verſe 38, 39. where hee ſaith, Refraine from theſe men (ſpeaking of the Apoſtles) and let them alone, for if this counſell or this worke be of men, it will come to nought; but if it be of God, ye cannot overthrow it, leſt happily ye be found fighters againſt God: Ergo, all Religions are to be tole
This Objection doth ſufficiently ſhew that our brethren the Independents that thus argue, may well be made fellowes of Gotham Colledge, as knowing not as yet their Primer in politicks, nor their Catechiſme in divinity: For who knowes not that it is as eaſie with God who is of infinite wiſedome, out of mens fooliſhneſſe to procure ſafety for his owne people, as it was for
Achitophels wiſdome to bring deſtruction upon himGamaliel ſpake was neither as a wiſe man, nor as a Chriſtian; for he would never be thought a wiſe man that hearing of any commotion in the Kingdome, and had the power in his hands to ſuppreſſe it, ſhould ſay, if it be of men it will come to naught, but if it be of God, if we ſhal oppoſe it, we ſhall be found fighters againſt God, and therefore let us let them alone; would not all the world think this man a Ninny, that ſhould thus ſpeak, and a man unworthy to ſit in counſell in any State? whereas a wiſe man if he hears of any inſurrection, he will forthwith uſe the weapons of his right hand, and firſt ſeek God by prayer and in his Ordinances, and then betake himſelfe to the weapons of the left hand and uſe the ſword to ſuppreſſe them; and this man would be thought a wiſe man that ſhould ſo do; and not he that with Gamaliel ſhould ſay, if it be of men it will come to nought, and ſo let them go on to do miſchiefe: Neither did he anſwer as a Chriſtian; for what Chriſtian that ſhould hear of any new monſtrous ReligiActs 15. in that aſſembly and ſearch the Scriptures, and if we finde them not to be grounded on the Word of God, nor to be of God, let us forthwith as God himſelfe hath commanded, ſuppreſſe them, and not ſay, without examining of them, as wiſe Gamaliel, let them alone; that was not God's meGod ſent his people to the law and to the teſtimony, Iſaiah 8. and proclames that all that ſpeak not according to them, it is becauſe there is no light in them, and that all opinions not
Gamaliels ſpeech, is but to prove himſelfe a meeMatthew 22. where anſwering the Sadduces hee ſaith, Ye do erre not knowing the Scripture nor the power of God, verſe 29, From whence the Independent brethren conclude a toleration of all Religions; for our Saviour, ſay they, onely convinced them of their error, and yet tolerated them and ſuffered them to enjoy the liberty of their conſcience.
I have heard many magnifie our Independent brethren for their great learning, ſome affirming that they were ſcholers from their mothers wombe, and for my part I beleeve it; for igGod and of his holy Word came with all men from their mothers wombe, and if ſuch interpretations of Scripture and ſuch illations from them, as theſe be, proceed not from the ignorance of God and of the Scripture, never any did; for what learned man that knows what Chriſts office was in taking huMalachy the fourth, by his ſervant Moſes, and the execution of theſe laws was put into the hands of the Elders of Iſrael, whoſe place it was to puniſh all ſeducers, and who ſhould have perforGod; and therefore they that will out of this place argue a toleration of all Religions, may as well
Luke came to our Saviour and complayning of unjuſtice done unto him by his broman, who made me a Judge or a Divider among you? ergo, Chriſt gave toleration of all injuſtice. And becauſe our Saviour Chriſt ſaid in that Parable of the good ſeed that was ſowne and of the tares that ſprung up, that they ſhould let them alone till the harSymbolica Theologia non eſt argumentutiva; and that the Parable inferres no more, but that it is not for any private man to take upon him the Magiſtrates office, or raſhly to intrude himſelfe into the place of Rulers and Governours: But truly all ſuch conſequences may as well be gathered from every one of the above ſpecified ScripIſraelites, be ye holy as I am holy, ſaith alſo to all Chriſtians, be ye holy as I am holy, 1 Pet. 1. ſo that although the ceremony be aboliſhed, yet the ſubſtance remaineth ſtill in force; and although the rigor of the judiciall law be taken away, and Chriſtians are not tyed to that manner of adminiſtration of juſtice, yet the equity of that law doth ſtill conGod and nature then, for ought I know ought to be puniſhed with death now amongſt Chriſtians, as blaſphemors, wizards, witches, idolaters, and all ſuch as deſpiſe Moſes law; under the mouth of two or three witneſſes, if they be people within the pale of the Church, and make profeſſion of the Chriſtian Religion, for Chriſtians have nothing to do with thoſe that are without to judge them except they offend againſt the civill and municipall laws of the Country and againſt the laws of nations and nature when they live amongſt them: for Chriſt came not to change the morall law, but to ratiActs we read, that on the firſt day of the week the Diſciples came together to break bread; that was for the hearing of the Word, and for the adminiſtration of the SaPaul preached there untill midnight, and that when Eutichus was fallen downe with ſleepe, Paul reſtored him to life againe to all their comforts; ſo that here we have one preſident, that the whole
Revelations Saint John ſaith, that hee was in the Spirit on the Lords day, that is, the firſt day of the weeke, called by Saint Iohn the Lords day, and there the Angel preached unto him that day, and commanIohn to take ſo much of his Sermon by writing, as God in his wiſedome thought fit to reveale unto his Church; and hee that ſhall diligently reade what is there written, will gather that the whole day was taken up by Saint Iohn, and ſpent in hearing, and writing and meditating of what hee had heard; for without doubt Saint Iohn made it his whole dayes worke to be ſpiritually imployed; and as the holy Communion is called the Lords Sup
Theſe examples of the Primitive Chriſtians are for our imitation, for ſo Saint Paul in the third of the Philippians in the 17. verſe ſaith; Brethren, bee followers together of mee, and marke them which walke ſo, as ye have us for an example; for our converſation is in Heaven. And in the 4. chapter, verſe 8. hee ſaith, Finally brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report; if there be any vertue, if there be any prayſe, thinke on theſe things: Thoſe things which ye have both learned and received, and heard, and ſeene in me▪ doe, and the God of peace ſhall bee with you. By the which teſtimonies to omit many more, we are tyed to follow the examples of the Apoſtles, and to imitate them in all that is holy and good, and of good report; now it is prayſe worthy and of good report to ſpend the whole Lords day in holy imployGalatians are called the workes of the devill, who declareth there alſo that they that do them ſhall not enter into the Kingdom of God. So that thoſe that would bring in a toleration of all Religions have a deſire to ſend men to the devill; which is one of the greateſt impieties and wickedneſſes that can bee perpetrated by the ſonnes of men. Truly if God had ſuch a care for the preſerving of the very natural life of man, that chariſſimum animal, as hee made a Law that it ſhould be death in any to tolerate or ſuffer any beaſt to goe at liberExod. 21. 28, 29. where the Lord thus ſpeaketh; If an Oxe gore a man, or a woman, that they dye, then the Oxe ſhall be ſurely ſtoned, and his fleſh ſhall not be eaten: but the Owner of the Oxe ſhall bee quit. But if the Oxe were wont to puſh with his horne in time paſt, and it hath beene testified unto his owner, and hee hath not kept him in but that hee hath killed a man or a woman; the Oxe ſhall bee ſtoned, and his Owner alſo ſhall bee put to death. I ſay if the wilfull tolerating of but a miſchievous creature to goe looſe after his owner was informed of the dangerouſneſſe of it, and that the owner himſelfe was to be put to death if hee killed either a man or a woman after it; how much more may wee thinke the Lord will ſeverely puniſh thoſe men that will ſuffer hereſies, and
Galatians it is ſaid, that heExod. 22. verſe 20. hath informed us ſaying, He that ſacrificeth unto any God ſave the Lord ſhall bee put to death, ſo that wee cannot pretend ignorance; and here is no exceptions of either perſons or ſexes; and the ſame Law is reiterated in many more places of holy Writ, and eſpecially Deuter 13. where the whole Chapter is ſpent about the puniſhPergamos and Thyatiria and Laodic
2. and 3. as I proved before, ſhews by threatning ſuch heavie judgements upon thoſe Churches for but conniving at and tolerating of Idolatry, and thoſe other filthy aboto his people of old; yea, hee hath farther declared unto hi
Matth. 5. 17. 19. that hee came not to change the Law but to fulfill it, and that whoſoever ſhould teach the breaking of the leaſt of his holy Lawes ſhould be the leaſt in the Kingdome of Heaven
Now by all thoſe his holy Lawes made unto his people of old, and by the practiſe of all his holy ſervants and Prophets hee hath declared how much hee deteſteth and abhorreth the toleration of all Religions, and not onely by his words often reiterated, but hee hath alſo declared his diſpleaſure by the puniſhment and immediat judgements hee laid upon Idolaters, as that before mentioned in the two and thirtieth of Exodus, where Moſes from the Lord, verſe 32. ſaid, Who is on the Lords ſide? let him come unto mee ▪ and the ſonnes of Levi gathered themſelves together unto him, and hee ſaith unto them, thus ſaith the Lord God of Iſrael, put every man his ſword by his ſide, and goe out from gate to gate through the Campe, and ſlay every man his brother, and every man his companion, and every man his neighbour: here wee find accorDeut. the thirteenth, that in Gods quarrell, and for the vindicating of his honour wee may neither ſpare brother, comNumber the for going into the ſacrifices of the gods of the Moabites, and for their eating and bowing downe to their gods, and for joyning themſelves with Baalpeor: for it is ſaid there, that the anger of the Lord was kindled againſt Iſrael, and hee ſaid unto Moſes, take all the heads of the people, and hang them up before the Lord againſt the ſunne, that the fierce anger of the Lord may be turned away from Iſrael; and Moſes ſaid unto the Iudges of Iſrael, ſ
Baalpeor, verſe 2. 3, 4 5. This preſident alſo wee have of Gods diſpleaſure againſt a toleration of any falſe Religion, or falſe way of worſhip. So that all ſuch as ple
But how unſufferable a thing then is it in any that have the name of Chriſtians, that when they ſhould with all their power and might oppoſe all innovations in Religion, much more a toleration of all Religions, as ſome of them with the hazard of their lives and liberties in former times oppoſed the innovations and the novelties of the Prelates, and inveighed againſt the Booke for toleration of ſports and recreations on the Lords day, and cryed out againſt it as an intolerable violating of Gods Law, and aſſerted that it was enough to provoke the Lord to anger againſt the whole Land, and write bookes and divine Tragedies upon Sabbaththey that breake the leaſt ef Gods commandements, and teach men ſo to doe (whatſoever they eſteeme of themſelves, that they ſet up Chriſt upon his Throne, and whatſoever opinion men have of them) they are the leaſt in the Kingdome of Heaven, and have much to anſwer for before his Tribunall, for theſe their wicked dealings; and truly it exceedingly ſaddeth my heart when I think of them how fearefully they are fallen, and what a ſcandall and blemiſh they are to their holy profeſſion that thus Chame
But how much more is it intolerable then in thoſe men that have the name of Rabbies amongſt thoſe of the congregaHezekiah did the blaſphemies of Rahſhekah, that it may move the people to mourning and ſackcloth, and to humble themſelves under the mighty hand of God for the diSolomon ſpeaks of the wic(whom he calls fools to make a mock at ſin? Yet ſuch there are, as Cretenſis by name amongſt the reſt is one of them who makes himſelfe merry at theſe blaſphemies and writes books in juſtification of thoſe wicked and ungodly men, and calls their damnable practices the infirmities of the Saints, accouIeremiah, ch. 9. cryeth out at the beholding the abominations of his times, far inferio to thoſe of our dayes, ſaying, Oh that my head were waters and mine eyes a fountain of teares, that I might weep day and night for the ſlain of the Daughters of my people. Oh that I had in the wilderneſſe a lodging place of wayfaring men, that I might leave my people and go from them, for they be all adulterers, an aſſembly of treacherous men: And they bend their tongue like their bow for lyes: but they are not valiant for the truth upon the earth, and they know not me ſaith the Lord. Here we ſee the poat that time there were not any valian for it upon the earth If now this glorious Prophet were in the world, and amongſt us here in England, and ſhould behold thoſe damnable blaſphemies that are every where venBelial in theſe times & ſhould ſee how few upon the earth are valiant for the truth, yea how they labour for a toleration of all Religions how would his ſpirit be moved & how would his ſoul be perplexed within him to ſee it? and what fountains of tears would he pou e out to the Lord quenching of the fire of his wrath and indignation againſt them? but how much more would it perplex and trouble hhe that wil come, wil come and not tarry to reveng his own quarrel & the quarrel of his ſervants that are valiant for the Truth. And I wil take the liberty to ſay thus much to St Cretenſis, that reThomas Edwards who he ſo much vilipendeth and ſlighteth, calling him a thimble full of duſt, will walk like a noble lyon, when he like a Curr or Bandogg ſhall go bawling by him; and withall I would adviſe him to take heed of that thimble: For two or three fillips more of it upon his great noddle may ſo ſtagger him as he may happily never recover again; and for ought I know or can diſcerne God may make halfe a thimble full of that duſt to put out his eyes, and the eyes of half the Independents and Sectaries in England; For moſt aſſured I am that all ſuch as in the name of the Lord, (as he doth) come out againſt ſuch notorious enemies of God and his Truth as Cretenſis and his aſſociates are, will be able to confound them all and by the power of his might be ever ſtrong enough to deal with the whole Army of them, and with all thoſe grolls and Cretenſis not gyant like to fight any longer againſt the Truth, but to humble himſelfe for what he hath already done under the mighty hand of God, whom he with his complices & abetters have ſo highly provoked to wrath and anger againſt this poor tottering Kingdome. It is not Cretenſis with all his foul language ſhall ever be able to beſpatter the immaculate reputation of learned and godly Maſter Edwards who hath in Gods cauſe ever ſhewed himſelfe valiant for the truth and ſtood in the gap againſt the errors of the times, and hath lift up his voice like a trumpet, which will be for his immortall praiſes, when too too many of his brethren (which will not be for their honour) were ſilent. We finde it Matthew 13. ver. 24, 25. When the man had ſowed good ſeed in his field, that whiles the men ſlept, his enemy
came and ſowed Tares among the Wheat and went his way; which place is worthy to be taken notice of: For in terminis it is ſaid, that whiles the men ſlept, this, I ſay, is to be taken notice of for their diſhonour, that is to ſay, after they had ſo wen the good ſeed and publiſhed the truth, the Miniſters and Preachers grew careleſſe and like the people of Laiſh, Judges 18. ver. 7. and 10. Where they lived ſecure and the Magiſtrates were negligent in their place, putting no man to ſhame for any evill they did, which was the cauſe of their overthrow as it is there recorded, and will be of ours and the ruine of the whole Kingdome, if not timely prevented, as being guilty of the ſame crime. This indeed through the craft of the eEdwards is not involvaliant for the truth once delivered to the Saints which they are commanded to contend for, Jude 3. they will but the more provoke the Lord to indignation againſt the Nation. And in this good work they ſhould ſet before their eyes the good example of all thoſe worthy Kings and Governours whoſe names are recorded in holy writ to their everlaſting honour for their diligence and care in ſuppreſſing of Errors and Idolatries; withall they ſhould lay to heart and conſider that it highly conJudges 5, and 8. it is ſaid there, They choſe new gods, then was warr in the gates. Here we ſee when all Religions came to be tolerated, then was war in the gates. And in the ſecond of the Chronicles, chap. 15. ver. 3. 5, 6. Now for a long ſeaſon (ſaith the holy Ghoſt) Iſrael hath been without a true God, and without a teaching Prieſt, and without Law. And in thoſe times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Country. And Nation was deſtroyed of Nation, and City of City, for God did vex them with all adverſity.
Now the cauſe of all theſe miſeries and calamities that did come upon all theſe people was for their corrupting of their Religion. And this we ſhall find through the whole Scripture to be the cauſe of the wrath of God upon the Nations for the corrupting of their wayes and for the tolerating of Idolatry, and the adulterating of the true Religion amongſt them, as is ſufficiently manifeſt both from the places above ſpecified, and from the ſecond and third of the Revelations where the Lord denounceth Judgements againſt the Church of Pergamos and Thyatira, &c. for but conniving at and tolerating of the falſe doctrines amongſt them; in the which places as the Lord ſheweth, he is the ſame in the time of the New Teſtament, not changeable, ſo it ſhould leſſon both people and Miniſters, but eſpecially the Magiſtrates now to add their helpZachariah 13. ver. 3. And it ſhall come to paſſe (ſaith the Prophet) that when any ſhall yet propheſie, then his father and his mother that bare him, ſhall ſay unto him, Thou ſhalt not live: for thou speakſt lyes in the Name of the Lord: and his father and mother, that begat him, ſhall thrust him through when he propheſieth. Here we may take notice that the nigheſt alyes and kindred of any falſe Prophet are not to ſpare him; and there is moſt excellent reaſon for it; for if the taking away of the naturall life of any wan or woman deſerZachariah, it is acknowledged by the very IndeZachariah quoted by me to the times of the New Teſtament (as I ſaid before) and confeſſe that it is propheſied there that in ſome caſes capitall puniſhment ſhall proceed againſt falſe Prophets, and that by procurement of their neereſt kindred. And moreover they ſay that the execution thereof is deſcribed Revel. 16. v. 4, to the 7. Where the Rivers and Fountains of waters (that is the Preiſts and Jeſuites that convey the Religion of the Sea of Rome throughout the Countries) are turned to blood, that is have blood given them to drink by the Civill Magiſtrate. Theſe are the very expreſſions of the Independents themſelves.
Now if this in their opinion doe hold true againſt the Prieſts and Ieſuits? whether it doth not alſo hold true againſt all the erroneous and blaſphemous Sectaries and hereticall Teachers, that by murthering the ſoules of many thouſand innocent people, ſend them to the Devill, that I leave to the grave conſideAſa and the people of his time did, whoſe prayſes are ſet downe, and what good followed upon it to the whole Land, 2 Chron. 15. verſe 12, 13. it is ſaid there, That they entered into a Covenant to ſeeke the Lord God of their Fathers, with all their heart, and with all their ſoule, that whoſoever would not ſeeke the Lord God of Iſrael, ſhould be put to death, whether ſmall or great, whether man or woman;
and they ſwore unto the Lord with a loud voice, and with ſhouting, and with Trumpets, and with Cornets, and all Judah rejoyced at the oath; for they had ſworne with all their heart, and ſought him with their whole deſire, and hee was found of them: and the Lord gave them reſt round about. Here wee may take no
The firſt, that this their covenanting againſt all ſuch as ſhould goe about to corrupt Religion, for the puniſhing of them with death, is left not onely for their eternall honour and praiſe, and for our imitation, but that it did ſo pleaſe the Lord that he was found of them.
The ſecond thing obſervable, is, that hee did in a peculiar manExod. 32. and Numb. the 25. the places aAſa in ſo doing. They may reNehemiah was in his time, and how undauntedly hee ſtood to the cauſe of God, ſaying, ſhould ſuch a man as I am fly? he was reſolved to maintaine Gods truth, which was his Honour to Eternity, and for all Magiſtrates imitation, Nehemiah the 13. verſe 23, 24, 25. who but ſeeing that the Iewes had married wives of Aſhdod, of Ammon, and of Moab, and but hearing their children speake halfe
Aſhdod, and could not ſpeake in the Iewes language, but according to the language of each people, it is related there that hee contented with them, and reviled or curſed them, and ſmote certaine of them, and pluckt off their haire, and made them ſware by God, ſaying▪ ye ſhal not give your daughters unto their ſonnes, nor take their daughters unto your ſonnes, or for your ſelves; did not Solomon King of Iſrael ſinne by theſe things, who was beloved of God? nevertheleſſe, even him did out-landiſh women cauſe to ſinne. Shall we then hearken unto you (ſaith he) to doe all this great evill, to tranſgreſs againſt our God in marrying of ſtrange wives?
Here wee have an example and patterne for all Chriſtian MagiNehemiah was wont greatly to be urged upon Chriſtians for imitation, and that by thoſe of the congregationall way, and therefore I hope they will not now be diſpleaſed, that I make uſe of it upon the like occaſion, and Magiſtrates were calNehemiah, in making a through Reformation in all things, and for ſuppreſſing of all errors and innovations in Religion, and in that hee would not ſuffer or tolerate any ſtrange Religion amongſt them; for hee but hearing they ſpeake the language of Aſhdod, curſed them and reviled them, and ſmote them, and beate them alſo for it, and tore off the very haire of their faces, ſo that hee laid ſevere corporall puniſhment upon them for it. Now if hee would not ſuffer them in his ſight and hearing to ſpeake the lanAſhdod, hee would never have granted them a toleration of all Religions; for hee was another Ioſhua, fully reſolved
made them ſweare by God, which as all the learned know, is ever in the holy Scripture to be underNehemiah not onely urges them to imbrace the true Religion, and to ſerve God according as hee himſelfe hath appointed, by Arguments and Reaſons, ſetting before them the miſeries and calamities that came upon the whole land by Solomons tolerating of all ReligiNehemiah reviled them, as if hee ſaid, you rogues, doe you ſpeake in the language of Aſhdod, and then cudgels them into the true Religion, and forces them by ſtripes, and corporall puniſhments to imbrace it, which is recorDavid would not ſuffer a Lyar in his houſe, ſo good Nehemiah would not ſuffer any of a contrary Religion to be under his goGod himſelfe, Deut. 4. and Deut. 6Deut. 11. & Deut. 13. &c. This renowned GoverNehemiah knew as well what belonged unto tender conſcithe heart of man was deceitfull above all things, and desperately wicked, Jer. 17. v. 9. & that conſcience being but a branch ſpringing from that deceitfull and deſperately wicked root, knew alſo that there could be nothing in it but evill, & that continually, and thereNehemiah's may at any time uſe the rod of correction, and by it make rebellious and ſtubborne children and people conforme themſelves to the commandements of the Lord, and to his true worſhip, and this duty they are bound unto by the Law of God if they urge them to nothing but what God hath deNehemiah was againſt all ſinne and falſe worſhip, and how adverſe hee was to a toleration of all religions under his goAſhdod, hee by and by reviled them, and fell about their eares, and forthNehemiah were now living here amongſt us, and ſhould heare not onely the language of Aſhdod, but the language of hell out of every mouth, and ſee the aboNehemiah would baſte them to the purNehemiah in our times, and had hee that authority hee had then in Ieruſalem, hee would baſte them all to ſome purpoſe, and make, and force them by cudgelling of them to be conformaCretenſis his blew beard, qui ne pilum boni viri habet, and knock him ſoundly about his hairy ſcalp; And St. Quarter-man alſo he would have ſome good ſlaps as he deſervs over his great pate, & all the reſt of theſe hereticall & dangerous Sectaries would by him be conſtrained with beatings to yeeld obedience to the authority of Gods word, and hee would make them know themſelves; and this indeed is the duty and place of all Magiſtrates and Parents, and
Iſrael by Solomons toleration of them there.
But the Independents ſay there is no preſidents of any corporall puniſhment layd upon any under the New Teſtament for matter of Religion that Magiſtrates ſhould follow: but I conceive the example of our Saviour may ſuffice for their imitation, Who Joh. 2. whipped the buyers and ſellers out of the Temple for merchandizing there; and therefore laid corporall puniſhments upon them. And truly if the Magiſtrates now ſhould whip all the buyers and ſellers of their new and blaſphemous doctrines out of their ſevePergamos and Thyatira, &c. and afterwards inflicted upon them by God himſelf for ſuffering thoſe falſe Prophets and Teachers amongſt them. Yea we ſee Act. 13. that Barieſus for but labouring to hinder the Proconſull from hearPaul ſtrucken with blindneſſe for it by God himſelfe, to teach all Magiſtrates that thoſe deſerve puniſhSceva, the Lord ſuffered the devill which could not enter into a ſwine without his permiſa toleratiou of all Religions, and may ſerve to inſtruct all Magiſtrates in their duty for the puniſhing of all falſe and herericall Teachers and Se
And truly, if ever there were a time that called for an eſtabliſhElizabeths dayes at her firſt comming to the Crown, when there was a mighty Popiſh faction in the Court and through the whole Realm as all men know, and when there was as great an indeavour for the bringing in of a toleratiNo man can ſerve two Maſters; ſo they will be deſtructive to the ſafety of the Kingdome. And therefore my Lords, ſaith he, as we have but one God, ſo I beſeech your honours, let us have but one Religion in the Kingdome and one kinde of Church Government amongſt us, and that ratified and eſtabliſhed by authority: for if their be a liberty left for every man or every faction to do what they pleaſe, we ſhall ſpeedily bring down the judgements of God upon the Kingdome and a confuſion upon us all. And many reaſons more he gave to this purpoſe, by which he ſo prevailed with the CounReligion and one kinde of Govrnment. And as Elijah ſaid to Baals Prieſts and to the people, If God be God then follow him, &c. So if this way of worſhipGod that is held forth in the Proteſtant Churches and hath for ſome generations been taught in the Church of England, be that way, then it will be for the honour and glory of God and the ſafety of the Kingdome that that onely be eſtabliſhed, which will
For the examples of Poland, Tranſſylvania and Holland they are no preſidents to other Nations, their politique proceedings are no examples for other Chriſtian Countries and Kingdoms to follow; for Chriſtians are to live by the rule of GODS Word, and Chriſt's their Kings laws, and to follow the exAbraham, Joſhua, Elias, and the other Patriarchs, Prophets, and holy Apoſtles, who never tolerated all Religions. Yea we are commanded in Romans 12. Not to conform our ſelves to this world, but that we ſhould be transformed by the renewing of our minds, that we may prove what i
This Will of God therefore muſt be the rule and ſquare that we muſt ever ſet before our eyes and hearts in matters of our God, and in points of Religion, and worſhip, and not the example ot Poland, and Tranſſilvania.
Now let us heare what is the good will and pleaſure of Chriſt our Law-giver concerning this point of toleration, who challenMatth. 23. 8. Be not yee called Rabbi for one is your Maſter, even Chriſt; and againe verſe 10. neither be ye called Maſters (ſaith he) for one is your Master, even Chriſt; this reiterating of the ſame prohibiMark 15. ſpeaking there unto his Diſciples, and in them to all Chriſtihe charged them ſaying, take heed and beware of the leven of the Phariſees, and of the leven of Herod, here wee find a treble caveat, a Charge, and a Take-heed, and a Beware, as if the Lord had ſaid I cannot uſe too many words to make them take heed, &c. and of what? even of a Toleration of any Religion, but the true Religion, and of that Religion Chriſt
I charge you all take heed, and beware of the leven of the Phariſees, and of the leven of Herod. Now by leven our Saviour underſtands all traditions and doctrines of men, and injoyns all his Diſciples to beware of them, and commands them to take heed of them, and not to tolerate them amongſt them, and that this is his good will and pleaſure he hath ratified it when hee was in heaven for writing unto the Church of Thyatira, Revel. 2. verſe 20. I have (ſaith hee) a few things againſt thee, becauſe thou ſuffereſt that woman Jezabel, which calleth her ſelfe a Propheteſſe, to teach and ſeduce my ſervants, &c. Here Chriſt hath declared his will and good pleaſure, and how much he displeaſed with that Church, that ſhee ſuffered thoſe falſe Teachers and Seducers amongſt them, and that they but connived at them, and pronounces fearfull judgements againſt both that Church, and the Church of Pergaand that of Laodicea for tolerating the Doctrine of Baalam, the Nicolaitans, and for ſuffering thoſe luke-warme Christians amongst them: ſo that there is nothing that Chriſt abhorreth more then a toleration of all Religions; but that wee may farther yet know what the good will and pleaſure of God is concerning this point, let us heare Paul, who made knowne the whole counAct. 20.. Now hee in the 17. of the Acts declareth the will of God touching this matter; for after that hee had reproved the Athenians for their ſuperſtitions, ver. 22. and undertaken to teach them the knowledge of the true God, who they ignorantly worſhipped, and the right way of worſhipGod (ſaith hee) is not to bee worſhipped after any traditions of men, but according to his owne appointments: and this hee challenges by right from all men: as being the abſolute Lord of them all, for he made them; they are (ſaith the Apoſtle) the off-ſpring of God and his Generation, and they live in him, and move in him, and have their being in him, and their breath and life from him; yea, ſaith the Apoſtle hee hath determined the times before appointed, and the bounds of their habitation: Now God ſaith hee hath given you all
that yee ſhould ſeeke the Lord, that is, that ye ſhould worſhip him as hee is your Lord and King, and to whom all honour and ſervice of right is due; now then as wee are his off-ſpring, we muſt not thinke of God after our fantaſie, and ſet up ſuch a worAthens; no (ſaith the Apoſtle) God will be worſhipped after his owne way, and after his owne appointment, and howſoever God winked at the times of this ignorance, yet now hee commands all men every where to repent, that is, to ſet up the true Religion, and to worſhip him after one way; for (ſaith hee) all the nations are now to ſet up one way of worſhip, and if they will not obey this Lord of the whole world, and imbrace that one, and onely true Religion, that I teach and preach unto you, then I tell you plainely, that as God hath appointed a day wherein hee will judge the world in righteouſneſſe by Chriſt Ieſus, if you will not ſet up his true worſhip, and the true Religion, and the right way of ſerving him; but will tolerate all manner of Religions amongſt you ſtill, as formerly you have done, and give liberty to every man to ſerve God after his owne will and pleaſure, and not according to this good will and pleaſure of God you ſhall be eternally damned, for this is the meaning of the Apoſtle, ſo that the will of God muſt be our rule for worſhip, and not Poland and Tranſſylvania; the will of God (ſaith the Apoſtle) muſt be that wee muſt follow in worſhipping and ſerving him.
Now when by the Word of God, that acceptable and perfect will of his wee are taught that hee was diſpleaſed with his people the Jewes, for tolerating of all religions amongſt them, and that he was highly offended with thoſe chriſtian Churches in Aſia for toBalaam and Iezabel, we are ſufficiently taught and inſtructed, that Chriſtians ought not to tolerate any oPſal. 50 and that they that aſſented unto Jezabel in killing the Prophets, made themſelves all as guilty as Jezabel her ſelfe, and that the Heathen Romans, Rom. 1. verſe 32. who knowing the judgement of God (that they which commit ſuch things are worthy of death) not onely doe the ſame but conſent with them that doe them; made themſelves as equally guilty as the Actors of them, as Paul in his bill and information put up in the Court of Heaven againſt them ſufficiently declareth; the ſame did Elias in his bill of informaJezabel, and onely becauſe they conſented unto it; They (ſaith Elias) have killed thy Prophets, and have broken down thy Altars: Which they? all the people that aſſented unto her, as well as the Officers and Executioners: And ſo our Saviour in his time, acHerod for ſlaying of Iohn the Baptiſt, ſaying, They have done to him whatſoever they pleaſed. They, which they? all the Nobles that ſate at Table with Herod, that did not diſſwade Herod from that bloody and tyrannicall act, and all the people that liked well of it: the ſinne of this Nation who aſſented unto the bloody Decrees and cenſures given in the High-commiſſion-Court, and in the Star-chamber, and in all other unjuſt Courts the people that aſſented unto all their cruell cenſuPaul alſo makes himſelfe as guilty of Stephens blood, as they that ſtoned him, ſaying, When thy holy Martyr Stephen was ſtoned, I ſtood by and aſſented unto it, and held the garments of thoſe that ſtoned him: By which hee acknowledgeth
Billings-gate then with the language of Canaan.
But this may ſeeme a wonderfull thing to all judicious men, that that people which within theſe ſix yeers were afraid of a SurEngland, and yet in New-England baniſh men into Ilands from amongſt them, for diſſenting from them in their new moEngland, calling them Baals Prieſts the profeſt enemies of Ieſus Chriſt and his Kingdome, the lims of Antichriſt, falſe Prophets, the brood of Babylon, terming ſome particular men of them Rabſhekes, others Bauds, others Black mouths, legall Preachers, and ſtiling all of them the curſed enemies of Ieſus Chriſt, and thinke of them as men not worthy to live, and in expreſſe words profeſſe it; and yet theſe men plead for a toleration of all Religions, when both by their words and deeds they manifeſt, if it were in their power, the firſt worke they would doe ſhould be to root us all out of the Kingdome: ſo that all men may ſee, they ſay one thing and mean another, that they would tolerate all Religions, but onely that which is the true Religion, and ſo by that meanes have no Religithe ſtraight way to Heaven, and the onely way of ſetting up Chriſt upon his Throne, which is nothing elſe, to ſay the truth, but to diſ-throne him, and ſet up themſelves and their new modell, for who doth not ſee how already they lord it over all good Chriſtians, not admit
Now then when the Presbyters of the Church of England ſeeke and endeavour in all their proceedings to eſtabliſh that ReEngland now do, who by all their endeavours ſhew that they ſeek to bring them to the knowledge of God and of his Sonne Jeſus Chriſt, and to the knowledge of themſelves which is life eternall: For what could men do more than that which they have done, who have Petitioned the Houſe of Lords and Commons now ſitting in the great Councell of the Kingdome, that they might be armed with authority from them in their ſeverall charges, to have the examination of ſuch as ſhall be admitted to the Sacraments, that they may be rightly informed in the knowledge of thoſe holy Myſteries and that
Now when the occaſion of this ſcandall and offence is taken away by the care of the Miniſters, and all Superſtition and Popiſh Ceremonies, and all willEngland, but will likewiſe look more
Zion, and indeed the peace of their own families, and a good accord, harmo
In the which all the reproaches, and truth-gain
This anſwer was long agoe ſo conceived in the wombe, as the ſlow birth may ſeeme to have outgone his due time. Truly it had beene good for you, and farre more for your honour, and for the honour and glory of God, and for the honour of your holy profeſſion, that the wombe of this your Booke had beene its grave: for it hath not onely given great ſcandall to many, but ſadded the hearts of multitudes of Gods people that formerly truly loved and honoured you. But men that make more haſte then good ſpeed, have
Paul, to paſſe through honour and diſhonour, through evill report and good report, as a Deceiver and yet true (2 Cor. 6. 8.) being therefore nothing moved with their raylings, I ſpread them before the Lord, and for brevitie ſake will not here repeate them.
I ſhall onely take a note of ſome (paſſing by many) of the unproteſtation proteſted was queſtioned; all which challenged a Chri
Now things being thus betweene you and mee, how exceedSyons peace, I write againſt that new way you walke in, and juſtly blamed in generall (naming no man) the unwarrantable writings, and cenſures publiſhed, and laid upon all who in their judgements diſſent from Independents,
that they are but converts in part, that they are enemies to Christs Kingly office: and ſet up Chriſt as a pageant King; that they neither profeſſe nor confeſſe Chriſt, but with the Iewes ſay, wee will not have this man to raigne over us: obſerving alſo in the Frontiſpices of their Bookes writ in defence of Independent errors, theſe words; Thinke not that I am come to ſend peace upon earth: I came not to ſend peace but a ſword, &c. Matth. 10. 34 35, 36. and that in a time of ſo great diſtractions, when your party have ſubtilly ſpread Schiſme, Faction, and cauLevit 19. 17. I gave a rethat way I walk in, practice and maintain.
Brother you were too too precipitate, you need not have made a particular application in publike, and then preſent your ſelfe to the view of the world in ſo great a paſſion, as to let men ſee and know, you are not able to diſgeſt a merry word; Alas! thouſands never ſaw your book, and of them that have ſeen and read it, happily every one took not notice of your uncharitable writings and opinions; for untill you ſo unadviſedly ruſhed out, and on the publique Theatre proclamed your ſelfe to be the man, very few ſuſpected you would have dealt ſo unbrotherly with your breſubject to like paſſions (and errors) as other men are (Jam. 5. 17.) eVindiciae Veritatis, which before ever I had ſeen or ſo much as heard of, being in the Country when it came forth, one having peruſed it, briefly
viz.
The reckoning in the full ſum (by your account) amounts to thus much, that I am an hypocrite, an unbeleever, a perſecutor, a profane, wicked, baſe and barbarous man, an Incendiary, a Knave, a Serpent, a Diſſembler, an Ignoramus, a mad Man, &c. Oh that ever ſuch a ſoul condemning, heart accuſing, head dividing Charge ſhould be drawn up and publiſhed by a Quondam Fellow Sufferer! Is this no railing nor bitter ſpeaking becauſe cunningly uttered by an Independent? If ſober men (who are godly without faction) judge of this your method, it will appear, and by them be truly voted, you have forgot the promiſe you made (page the ſecond); for my part I leave it to the grave conſideration of ſuch.
And I ſhall now ſpeak a little to your great charge, of which a man might make a book in Folio, to ſet forth the ſinfull ſinfulneſſe that lies cloſely coucht therein, with your furious ſmiting at my ſoul and body, which inforceth me to ſay, Theſe are the wounds that I received in the houſe of my Friend, (Zech. 13. 6.) Yet beQuondam Fellow Sufferer, I preſently bound them up, and ſhould have been very ſparing in opening and diſcovering of them again, could I have done it without prejudi
Now for your Bi
You preach and write that Independencie according to your prais the onely way to advance Chriſt upon his Throne, and that narrow path which all Chriſtians are commanded to walk in, but hiBereans ſearching the ScripEpheſ. 4. 14. Exhorted Magiſtrates, Parents, Maſters, and all that feare the Lord in ſincerity, to put to their helping hand to keepe the people from wandering into by-paths, and to ſee that they and their families together doe ſerve our God, live in his feare, and walke in the wayes of his commandements according to Scrip
This forſooth is the ground of your quarrell which I thought fit to mention by the way of Preface, and for this you accuſe mee to be an Adverſary of Chriſts Kingdome, an open enemy and Perſecutor of the Church (and what not?) to which with a good conſcience I anſwer you ſcandalize me, for according to the ApoI have ſtudied to ſhew my ſelfe approved unto God; nay, further I ſay, I am ready, (if the will of
Paul did the Galatians, Gal. 4. 16. Am I therefore (an adverſary to Chriſts Kingdome, a Perſebecome your enemy becauſe I tell you the truth? I appeale to the righteous Judge, to judge betweene you and mee herein; and paſſe to other particulars in your charge, handling them togeſcandalouſly to the ſhame of the very name of Chriſtian Religion; for theſe, and all your other falſe calumnies God who is the juſt Judge of all men, will one day call you to an acRevel. 1Job, Iob. 1. 8. notwithſtanding Satan durſt acIob. 1. 9, 10, 11. and when God gave Satan power over all he had, verſe 12. and Job ſtill bleſſed the name of the Lord, hee ſinned not, nor charged God fooliſhly, verſe 21, 22. yet Satan went on in accuſing Job, and ceaſed not untill God gave him power over his body, Iob 2. 5. 6. yea, his friends, through Satans inſtigation, ſpake againſt him, and condemned him to be a man who had onely ſhewes of Religion, or to uſe your words, faire flouriſhes of holineſſe, Iob 4. 6, 7, 8. Iob 15. 2, 3, 4, 5. Thus hath Satan dealt with mee, God gave him power over all I had, and over my boRevel. 2. 10. and hee hath ſtirred up ſuch as ſhould have beene and ſeemed to bee my friends, to accuſe mee for an Hypocrite, a ſcandalous WalIob, I anſwer you, and all ſuch Traducers; My witneſſe is in Heaven, and my Record is on high: My friends ſcorne me;
but mine eye poureth out teares unto God, Iob 16. 19, 20. Brother Burton, it cannot be denied, but that you and your party, have brought the ſame accuſation againſt me, as Satan, and Iobs friends brought againſt him; yet as God reproved them, & accepted of Iob, Iob. 42. 8. ſo my God whom I in truth and ſincerity ſerve with the twelve Tribes of Iſrael day and night, Act. 26. 7. hath approCor. 2. 11. I am not ignorant of his deviſes; nay, herein I have comfort, becauſe I know the faithfull ſervants of God in all ages have beene traduced and accuſed for Hypocrites, and ſcandalous Walkers; wee reade 2 Cor. 10. 2. that the falſe Apoſtles did thinke, or reckon of Paul, as one that walked according to the fleſh; but as the Apoſtle ſpeaketh to them, in the third verſe of that Chapter, ſo I ſay to you, that though I walke in the fleſh, yet I doe not warre after the fleſh, &c. For I have lived in all good conſcience before God untill this day, Act. 23. 1. But were all true you have ſaid, and that of your owne knowledge, or could you by the teſtimony of honeſt, ſober, and approved Chriſtians, prove mee ſuch an one, as you have decyphered me, it had beene a brothat it was a malicious evill report rayſed cauſeleſſely, then if you had reproved me ſharpely, you had done as a Chriſtian ought to doe; For, to reprove ſinne is warrantable, and an Argument of brotherly Love, Levit. 19. 17. but to receive a falſe report of me, or ſlily raiſe it up, and publiſh it in print, before you had laboured to reſtore mee in the ſpirit of meekneſſe, according to the Apoſtles exhortation, Gal. 6. 1. or told me my fault betweene you and mee, and uſed all ſuch other meanes to have gained a brother, as Chriſt our King and Law-giver hath commanded, Matth. 18. 15, 16, 17. is an open diſobedience to his Royall Mandates, and doth demonſtrate, that in all things you have not (as you pretend) obeyed Chriſt, nor made his will revealed in Gods Word your rule to walke by, and therefore you in this have not ſet him upon his Throne.
And to that hell-hatcht charge which you have brought againſt
for a ſcandalous walker, &c.
I anſwer, that as the Devill ſpake in the ſubtill Serpent and beinto whom the Devill is entered, and having a full poſſeſſion, ſpeaketh in them being ſubtill and active Inſtruments to report Lyes; and I am confident that upon due and juſt examination, it will apthey are ſome ſhameleſſe infamous creatures ſet a worke by the Devill, and prompted by Sectaries, to defame mee; that there by the Goſpel, my holy profeſſion, and the wayes of God might be ſcandalized in blemiſhing my good name: and to have it with the more credit received, hee hath ſo ordered, That you muſt be the Herauld to proclaime their Deviliſh defamations, yet notwithſtanfor hee is above the Devill: And before the Lord, that ſeeth the ſecret thoughts, imaginations, intentions of all men, in truth and faithfulneſſe I ſpeake it, I can, I doe, and by Gods grace ever ſhall, waſh my hands in innocencie; yea, I call upon the righteous Judge, the God of Heaven and Earth, who knowes my innocencie to judge betweene you and mee herein: For, God is my witneſſe, that I have indeaby his preventing and reſtrayning grace kept mee from living or delightof his free grace hath Elected, Called, and Juſtified me through faith in his Son the Lord Ieſus Chriſt, not ſuffering me to turne aſide, neither to the right hand nor to the left, out of the paths of truth and that lead to holineſſe: I ſolemnly proteſt, and hold out my ProNaboth was from wicked Iezabels deſperate plot, wherewith ſhe tooke away his life, 1 King 21. 8, 9, 10. &c. and as innocent as Joſeph, from the falſe accuſations brought againſt him by his wanton, laſGen. 39. 14, 15, 16, 17, 18, which
I ſhal here conclude my anſwer to this Charge with the Apoſtle Paul's words, 1 Cor. 4. 3, 4, 5. But with me it is a very ſmall thing that I ſhould be judged of you, or of mans judgement: yea, I judge not mine own ſelfe. For I know nothing by my ſelfe, yet am I not hereby juſtified: but he that judgeth me is the Lord. Therefore judge nothing before the time, untill the Lord come, who both will bring to light the hidden things of darkneſſe, and will make mani
Brother, I have been the larger in my reply to this particular beScandalous walker, to the ſhame of the very name of Chriſtian Religion, then men might eaſily be perſwaded to beleeve your whole Charg; But the foundation being ſo rotten and unfound, the ſuperſtructure cannot poſſibly ſtand.
I now proceed to the fourth particular, and my Anſwer there
For the fifth particular, it is elevated very high, and becauſe you have in this exceedingly beſtirr'd your ſelfe, I am neceſſitated (for the clearing my ſelf, & to vindicate the truth of what I have writviz. You accuſe me to be one of the greateſt Incendiaries in the Land, and to prove this you quote two paſſages in one of my bookes, and you bring them as two witneſſes; for the confirmation thereof, the firſt is in my Preface pag. 28. the ſecond in my Poſtcript pag. 45. Now theſe two witneſſes of your own (ſay you) want but a Judge judicially to pronounce ſentence whether theſe words be not of an Incendiary nature and that in a high degree: For who's ſo blind as doth not clearly ſee theſe fiery flaſhes and flames to fly in the face of that Army which God hath honoured with many Crowns of admirable Victories both at York, at Naſeby, and at Lamport, with the recovery of Leiceſter, Bridgewater, Bath, &c. ſo as God hath made this despiſed Army, the Preſervative of City and Country, the
Repairer of the breach, the Reſtorer of the pathes to dwell in. Thus you.
Brother, this accuſation hath a Tower raiſed on the ſame Baſis the whole Fabrick of your Charge is founded upon, and the founBabel; but God, who is Truth it ſelfe, ſeeing the evill of your intentions, hath confounded your Language, as he did thoſe builders who ſought to get themſelves a name, Gen. 11. 4, 5, 6, 7. And therefore it will fall notIncendiary! I aſſure you in all you have ſaid, men of the cleareſt eye-ſight, nay were they Eagle(Preface pag. 28. ſaith) They have the ſword now in their hand, and they think their party ſtrong enough to encounter any adverſe and oppoſing party, and they profeſſe they care not how ſoon they come to cutting of throats, and ſpeak of nothing but the ſlaughtering and bunchering of the Preſbyterians, and therefore there is juſt cauſe given us to think we may expect better quarter from the very enemies, then from the Independents. (Poſtſcript teſtifieth) that the Independents boast they have ſuch a party in the Kingdome, (if their own words may be credited) as they now think by the ſword to be able to make their own laws; and have been frequently heard ſay, that they had many abbettors in the Aſſembly, and in both Houſes of Parliament and in many parts through the Kingdome, beſides in all the Armies; and they were all reſolved to have the liberty of their conſciences, or elſe they would make uſe of their ſwords, which they have already in their hands. So that moſt certain it is the Religion of too too many of them is a meer faction, &c. Now what theſe two have affirmed, can be corroborated by other witneſſes, and if in your account he be an Incendiary that in deteſtation thereof hath ſet down their words by way of repetition to diſcover the danger of permitting ſuch lawleſſe ſpirits to go on in their unwarrantable wayes, what great Incendiartes are they that have imagined ſuch things in their hearts and boldly ſpoken thoſe words with their mouths? For out of the abundance of the heart the mouth ſpeaketh, Matth. 12. 34. Luke 6. 45. as it can be proved Independents have
which God hath honoured with many Crowns of admirable Victories, &c. But you ſay, they caſt fiery flaſhes and flames which do fly in the face of that Army, &c. Truly this is no other but a falſe Comment made by your ſelfe, from which you draw an evill inference, and then you cry out (as a man overcome with paſſion) ſaying, theſe words are not to be born: but I leave (ſay you) the judgement thereof to the wiſdome and juſtice of the Parliament, whoſe former freeing of you extends not to cleare your words from being Incendiary. Thus farre you.
Brother, I profeſſe I am heartily ſorry to ſee that you my Quondam Fellow Sufferer ſhould ſo much forget your ſelfe, as not only bitterly, unworthily, and moſt falſly thus to inveigh againſt mee, but alſo to inſinuate into the Parliament, as if they could not mawiſdome and juſtice, except they paſſe their judgement, and cenſure me according to your bill of Information. This vioCanterburian expreſſions, make not me alone, but all other ſolid Chriſtians wonder at your ſpirit: for you may pleaſe to call to mind, how one once profeſſed he would not paſſe any ſentence againſt You, my Brother Prynne, and My ſelfe, but left us as he ſaid to the wiſdome and juſtice of the Court, which was in the judgement of all that heard his whole ſpeech, to proParliament, it is their glory to ſlight troubleſome informers: for ſhould they hearken to every information invented and drawn up by the unſatisfied and turbulent ſpirits of ſome Independents, it would cloud their wiſdome, and totally eclipſe the ſhining of their Juſtice in our Horizon: But you cannot there obtain an Order to have your Bill taken pro confeſſo, and gain ſo much of the Parliament that I ſhould not anſwer for my ſelfe; therefore I may and will ſpeak for my ſelfe in my juſt defence and ſhew how unjuſtly you have accuſed me; And here I deny your Charg in every particular circumſtance.
But before I returne my anſwer thereunto, you having given me ſuch a Theam to ſpeak upon, as the due acknowledgement of
the Governours of Iſrael and the Princes of Iſſachar did offer themſelves willingly among the people. Judges 5. 9. 15. whoſe very apthat thoſe Noble Lords, and all thoſe brave Commanders that adhered to them, who as Zebulon and Napthali jeoparded their lives unto the death, in the high places of the field, and expoſed themſelves to reproach, Judges 5. 18. are not to be over lookt, and their gallant undertakings obſcured under a Sable cloud of unthankfulneſſe, nor to be buried in the grave of Oblivion.
For, when the Kingdome was in greateſt danger, then God made uſe of them to preſerve Citie and Countrey, rayſing an ArRight Honourable, thrice Illuſtrious, Faithfull, Valiant, and for ever to be highly honoured Lords, Robert Earle of Eſſex, and Robert Earle of Warwicke, whom hee made by ſea, and land, inſtrumentall for the good and welfare of the Kingdome; and the truth is, at this day, neither preſervation nor ſafety could have beene expected in Citie and Countrey, as things then ſtood, had not theſe two Renowned Lords and Heroes, ſo nobly and undaunthe valour, vigilancie, and faithfulneſſe of
our then Noble Admirall, our Seas were ſafe-guarded, by which meanes, forraine enemies were awed, home-bred enemies weakeEngland, for the deſtruction of Citie and Countrey; beſieged Townes were by him relieved, as Lyme, Plymouth, &c. So that God made that Noble Lord by Seathe preſervative of Citie, and Countrey, which lay open ready to be deſtroyed by cruell and bloody enemies. And as the Earle of War wicke by Sea, ſo had not the Earle of Eſſex, being Generall of the Parliaments Armies by Land, beene an experienced Commander, faithfull to their cauſe, and with a moſt Heroick and undaunted courage ſtood to the Battle at Edge-hill (when by report whole Regiments ran away, and through feare deſerted him) there now would have beene no ſafety in Citie and Countrey. What had become of Citie and Countrey when Briſtow was loſt, aud Glouceſter cloſely beſieged, which though it was a long time, even beyond expectation valiMaſſie the then Governour thereof, that ever to be honoured Gentleman, had it not by the care and valour of that Noble Lord beene ſeaſonably relieved, it could not poſſibly have held longer out, but muſt have beene delivered up unto the Enemie, and have beene made a prey for the Spoylers, and then what peace or ſafetie would Citie or Countrie have inGods mercie victoriouſly diſcomfited their Forces ſeverall times, as at Newbury, and at other places?
Truly it is by all, that will not manifeſt to the whole world that they are ungratefull to God, and unthankefull to men, ever to bee acknowledged, that the Earle of Eſſex, the Earle of War wicke, with thoſe gallant Commanders, and Citizens in that Armie, and Navie commanded by them, deſerve the firſt place of honour to be our preſervers, ſome of whoſe names I ſhall by and by ſet downe, though I can never ſufficiently ſet forth their praiEſſex: as the
Right Honourable, thrice Illuſtrious, Faithfull, Valiant, and for ever to be highly honoured Lord.
All theſe and many hundreds more, whoſe names are unknown to mee, none of the which were then Independents, yet whoſe fame, for their noble chivalry and gallantry in all their imployHeroes and gallant Commanders, as I ſaid before, have all of them primary right to that title Iſay 58. 12. to be called the Repairers of the breach, the reſtorers of our pathes to dwell in; for as much as when we were in great fears and unavoydable ruin did ſeem to threaten both Church and State, then God moved all their hearts to appear in his cauſe, and made them the preſervative of City and Country, Whoſe undertakings, performances, faithfulneſſe, valour, and Noble proweſſe, ought to be predicated, and recorded, that future generations may know their deliverers, and admire Gods goodneſſe who gave them magnanimous ſpirits to appear and expoſe themſelves to danger for the Kingdomes ſafety in ſuch a time, when the peoEngland lived delicately, and had been ſo long dandled in the lap of peace, that very few, none in compato be called the repairers of the breaches, the reſtorers of our pathes to dwell in.
And next unto theſe illuſtrious ones, I pray good Brother looke upon the famous Citie of London, and on all the true hearted ciRepairers of our breaches, and Reſtorers of our paths to dwell in; and therefore I ſhall deſire you Brother, and all thoſe of your Fraternity to give the next place of honour to this Renowpreſervers of our pathes to dwell in: I pray let us not forget out brethe Repairers of our breaches and Restorers of our pathes to dwell in: whoſe kindneſſe, brother, I could wiſh that thoſe of your party may never forget.
And I may not whiles I enumerate thoſe that have deſerved the name of deliverers, omit here to ſpeak of all the faithfull PreſIſrael though now forgotten, maMoſes did when the people of Iſrael fought againſt the enemy, and by the lifting up their hearts and voices to God with ſtrong cryes made all our Armies abroad and our Counſells at home to proſper, and all our undertakings hapParliament by reſolving their doubts, ſatisfying their ſcruples, and going before the people to their abiParliament very good ſervice in diſcovering ſecret and powerfull enemies by which they were diſabled to do miſChronicles the laſt chapter, when the Lord ſent his Prophets and Servants amongſt them earGod ſo much by it, as there was now no remedy and medicine left to cure the nation: I pray God the ſame may not happen to this ungratefull nation, who you brother and your complices have inraged againſt our faithfull and zealous Miniſters, who notwithſtanding whatſoever the Indethe Repairers of our breaches and
the Reſtorers of our paths to dwell in; and all this before the batYorke and Nazeby, in both which the Independents did not do all the ſervice as is pretended, and who all of them have deſerved as well from the Parliament and the whole Country as before.
This, brother Burton, being premiſed, I come now to anſwer your Charge (which as I formerly ſaid) I do abſolutely deny.
And here I affirme that after theſe two noble Earls, and other of our honourable and ever to be highly renowned worthies, ceaſed from their warlike imployments and commands by ſea and land; The Army which God hath ſince made the preſervative of City and Country, It is that Army under the Command of his Excellency Sir THOMAS FAIRFAX (which is imployed in all parts and quarters of this Kingdom) whom with the whole body, I honour, and every particular member thereof, as they have done worthily. And whereas you accuſe me to be an Incendiary, and ſay thoſe forecited words are flaſhes and flames to fly into the face of that Army, I am ready upon oath to depoſe, that it is a falſe miſchievous Calumny conceived in the fiery brain of ſome Inde
Now looking on the Army as it is united to one head under the command of one chiefe Generall, and whether diſperſed Eaſt, Weſt, North, South, yet hath acted together to be the Preſervative of City and Country, is that the victorious deſpiſed Army you ſpeak of? No, no, you will not hear of that, but you divide that Army which God hath made ſo inſtrumentall for the Kingdomes ſafety, and you overlook the greateſt part thereof as if they were uſeleſſe men and had done nothing for the preſervation of City and Country; this may prove the work of an Incendiary indeed, what? will you attribute all the honour of thoſe many glorious
It is the godly party, the praying people, that deſpiſed Army, that ſome ſpeak evill of, that God hath done ſuch great things by. Now none are called nor accounted the godly party with you and thoſe of your judgement, but Independents and Sectaries; ſo that it is plain you give all that Honour which is due to the whole Army, onely to the leaſt part thereof; by which courſe you endeavour to divide in the eſteem and opinion of men that Army, which God and the State have joyned and made one. But for my part, God is my witneſſe ſo far have I been from caſtfor their wiſdome, faithfulneſſe, valour, and victories they are ever to be renowned, the whole body have purchaſed perpetuall honour, and the Kingdome is bound to aſcribe to God all praiſe and glory: But herein you are failing, when you divide that Army, as by your exSam. 18. 6When the women came forth to meet King Saul, with joy and ſinging, anſwering one another (and as they chanted out their notes, running diviſion in their ſongs) ſaid, Saul hath ſlain his thouſands, and David his ten thouſands, that their aſcribing more to David then to Saul made him very wrath, and the ſaying diſpleaſed him, (yea it wrought ſad effects) yet they did not aſcribe all the honour of the victory to David; for they allowed Saul his thouPreſervative of City and Country, &c. Certain it is ſuch writings, prayers and dividing practices are of a dangerous conſequence, if not of an Incendiary
further (ſay you) to diſcover your ſpirit againſt thoſe Worthies in the Army, you go about to eclipſe the glory of that famous victory at Marſton-moore; for ſpeaking contemptuouſly of it, you ſay, ſome of the Independents ſtood to it in the Battell of York, when others of them ran away; for they ran as well as others: and if they be not Lyars all the other Independents had ran away too, and left the field, if they had known what had happened in the other parts of the Army: Then you make what conſtruction your own fantaſie frameth and dictates unto you upPoſtſcript Page 68. after which you go on in your diſcourſe, ſaying, I can produce thoſe that were actors in that Battell and are no Independents, that affirme, there was no running away at all, of thoſe whoſe valour you ſo vilifie: yea, though they did perceive how the matter went with ſome, as when a whole body flies, a thing with no great difficulty to be diſcerned. So you.
Brother, I entreat you take a view of what you have ſaid, and then conſider the incongruity of your relation; for can it be properMarſton-moor and a ſpeaking contemptuouſly of it, becauſe I ſay ſome of the Independents ſtood to it in the Battell at York, when others ran away? Let all rationall men judge, for ſurely there cannot be a greater contradiction, nor more confuſion of lanYorke? Doth it not rather crown their heads with Lawrell, and ſpeak hoyou can produce thoſe that were actors in that ▪Battell, and are no Independents, &c. So that by your own confeſſion they were not all Independents, (no nor the greateſt part according to the relation of many, who were alſo actors in that Battell) by whom God gave us that famous ViI but (ſay you) thoſe actors affirme that there was no running away at all, of thoſe whoſe valour
you ſo much vilifie, &c. Brother, judge not raſhly, but aſſure your ſelfe, I have more man-hood in me then to vilifie true valour; for I profeſſe I do, and ever ſhall honour a Valiant man, whoſoeThat if any do affirm there were no Independents that ran away, when others ſtood to it in the Batell at York, their affirmation is moſt falſe, though happily unknown to them ſo to be: now their ignorance herein may conviz. that one Wing of an Army, may be diſcomfited and flying, yet in the heat of the battle the other Wing being deeply inMarſton-moore, as I have been informed by ſuch as were Actors in that Battle both Presbyterians and Independents. And that ſome Independents did then run away as well as others, and of them not a few, nor all of the meaneſt rank and quality, is a reall truth: But if you will not give credit to what I ſay, that you may not hereafter with ſuch great confidence put in Print falſe informations as you too too often do, I refer you to Leiutenant Coll: Iohn Lilburne, who was there at the beginning of that Battel; and for your better ſatisfaction enquire of him, whether ſome InParliament, to queſtion me for thoſe words, I doubt not, but as formerly I have found Justice, ſo then I ſhall finde the like, and be cleered both by Lords and Commons, from the reproach of being an Incendiary.
Truly brother Burton, when I read your lines, and ſee how much you aſcribe unto men, and how little you ſpeak of God upon all ocDeut. 9. where the Lord charged all his people by a threefold prohibition that they ſhould not aſcribe the glory or hoMarſton-moore and Naſeby, as in its due place will ap
But becauſe Brother you have particularized the Battell at Marſton-moore, aſcribing the glory of that victory wholy to your party, and extreamly wrongfully accuſe me about that buſineſſe, I ſhall here therefore ſet down what I find writ by a ſtedier hand then yours concerning that Battell, and by ſuch an one as I know would not divulge an untruth to the world: neither would I have made uſe of his teſtimony, not withſtanding I know the truth of it, but that I am able my ſelfe to prove what he hath writ by a cloud of witneſſes that were there and received many wounds in that Bat
In this Battell, ſaith he, (ſpeaking of Marſton-moore) divers gallant men of both Nations had an honourable ſhare of the Victory: but none I hear of, without diſparagement to any, did appear ſo much in action that day with gallantry, as David Leſley.
Here thoſe of the party we ſpake of a little before: (viz. the Secta(ſaith the Author) if ſome idle men to gull the world had not given the honor of the day to thoſe who had but little or no ſhare in it.
And all this that this Author relateth can be proved by an Iliad of witneſſes to be trueLondon to do this feat for them, to give them the praiſe and honour of it, to in
Brother, for the other particulars which to pleaſe your ſelfe, and ſet forth your paſſion, you charge me withall, I will anſwer them as they lie. And here I proteſt before the Lord, I have never dealt diſhoneſtly, nor Serpent-like with you nor any creature living, or that ever did live upon the earth: Alſo that my heart is ſound unto my God, firme, and filled full with Chriſtian Love to all that fear his Name, and walk before him in truth and ſincerity. And for my brain, it is not ſo ſhallow, but that through the wiſdome which is given me of God, who giveth to all men liberally and upbraideth not, Jam. 1. 5. I can diſcern into the depth of Error, and am able by Gods aſſiſtance to make it appear to all whoſe eyes are open to ſee the clear ſun-ſhine of the truth, That the way of your Independency is not grounded on the Word of God, but its rice, continuance, and increaſe hath for the foundation thereof, onely the fantaſie, ambition, private intereſt, ſelf-ſeeking, and cunning practices (with a ſeeming hollowneſſe) of ſome ſubtill and unſtable spirits. And likewiſe, for the whole univerſe, I aſſure you it never did nor never can bring in a juſt verdict, and ſay, I am a man not onely whoſe heart is divided but whoſe head is, &c. For the whole univerſe hath been and is ſo far from bringing in any ſuch verdict, that grave, learned, godas a man of piety and learning, and not (according to the Character you have given of me) as a man not onely whoſe heart is divided, but whoſe head is, &c. Therefore I having ſuch a plaiſter made by ſuch conſcionable, skilfull, and learned Phiſitians and men of reputation, it is approved of by all that are rationall and godly, to be efficacious not onely to ſalve this ſore, but to keep from feſtering, and perfectly heal up the ſeverall wounds I have
wounding me in my Religion, in my Reputation, in my good Name, (all which are more precious unto me, then my life) and then with one blow indeavouring to divide my heart and head, to make the wounds irrecoverably mortall. But if ſuch actions proceed from Independent principles, and the new light they pretend to walk by, doth guide you or any of them into theſe wayes, ſeeing ſuch inſtruments of cruelty are in their habitations (to murther innocent men in their good names, which is greater cruelty and more wrong to an honeſt godly man, then to take away his naturall life) with good old Jacob Gen. 49. 6. I ſay, O my ſoul come not thou into their ſecret: unto their Aſſembly mine honour be not thou united, &c. Now to conclude my Anſwer to your Charge, where you ſpeak of me as if I were mad.
Thus the Prelaticall faction in their time ſpake of me and of all who in ſincerity and uprightneſſe of heart oppoſed their erroneous opinions, unwarrantable wayes and ſinfull practiſes: and it is no new thing for ſuch who wander from the truth to walk in the bythat they are mad and beſides themſelves; thus Festus thought and ſpake of Paul Act. 26. 25. And thus it hath pleaſed you (cunningly, but more ſcornfully) to ſpeak of me; yet as the Apoſtle replyed to him, ſo I do to you, I am not mad (Brobut ſpeak forth the words of truth and ſoberneſſe. And here in the words of truth and ſoberneſſe I averre, whereas you ſay, Pag. 25. there wants but a Judge judicially to pronounce ſentence on the former repeated words in my Poſtſcript, that it is obvious to all men you aſſumed the place of a Judge, (though not a judiciall one) and have proceeded ſo far, not onely to pronounce an unjuſt ſentence againſt me, but by your uſurped authority to judge my heart, which power is peculiar to God alone Who ſearcheth the hearts and tryeth the reines Pſal. 7. 9. Jer. 11. 20. and will give to every man according to his wayes, and according to the fruit of his doing, Jer. 17, 10. Revel. 2. 23.
Yea, further I ſay, there is none ſo weak-ſighted, but they may plainly ſee, how you, and other Independents, do make it your maſterAnd were not you grown very skilfull in theſe faculties,
For all which the Lord humble you low before him, giving you repentance not to be repented off; and never lay theſe your cauſleſſe, paſſionate, unadviſed, and unbrotherly dealings with me, unto your Charge.
But before I paſſe on, good brother give me leave here a little to parly with you.
You ſay Pag. 25. There wants but a Judge judicially to pronounce ſentence on the former words in my Poſtſcript, &c. But that needs not, you have already done it for your purpoſe, though not judiHigh Commiſſion Court or Star-Chamber, all which by Gods aſſiſtance I ſhall evidently make appear.
For the manner of proceeding in all Courts of Juſtice appointed by God (to ſay nothing how they never condemn a man twice for one and the ſame but conceived crime) was, that none ſhould be condemned but by the mouth of two or three witneſſes. And by the law of Nations their Courts of Juſtice were ever open to im
Now the conditions and requiſites for a Judiciall Proceeding, were.
Firſt, that the parties queſtioned ſhould firſt be cited and ſum
Secondly the party accuſed was to be heard ſpeak and plead for himſelf before Sentence might paſs againſt him, except he wilfully neglected the Summons and ſo declined his appearance: for ſo it was ordered by the law of God and practiſed by all his people in the worſt times, as we may ſee in Nicodemus, who to convince the Jews of injuſtice in their proceedings againſt the Lord of life,
Doth our law condemn any man before we have heard him? Yea, this was Gods own method before the deſtroying of Sodom and Gomorrah, who came down to ſee and know whether al things were according to the cry that was come up into the Court of Heaven: And it was the practice of all Judges and in all Courts of Judicature to proceed ſecundum allegata & probata, the parties ever being brought before them face to face, or o
Thirdly, all things were to be proved by ſufficient witneſſes and by men without exception, ſuch as were people of worth and credit, of no infamous and beaſtly life, and by ſuch as bare no grudg or hatred againſt the party queſtioned, and againſt whom the party accuſed could pretend no juſt exception: for all men know that maHigh Commiſſion and Star-Chamber were the moſt corrupt Courts in the Kingdome, yet even in thoſe Courts there was an appearance of juſtice in this kind, ſo that if any man had any juſt exception againſt any mans teſtimony, if it did not totally overHigh Commiſſion Court, where I making it appear by ſufficient witneſſe that Thomas Newcomin and John Danet, and Richard Daniel had formerly been expunged in the Chancery for Knaves, and had for that out of malice put me up into it, were all my adverſaries and perjured varlots, their teſtiCourt ſaid of them, and I was onely condemned for my book: And this part of Juſtice in many cauſes remained even
Feſtus, that it was not the manner of the Romans to con
Fourthly, thoſe that are judged judicially, and according to the Lawes of God and nations, they muſt ever be within the juPaul, when hee appealed from the Tribunall of the Jewes to Caeſars Barre. And all men know, that the Courts of one Countrey doe not judge and condemne the ſubjects that dwell in an other, and that are under an other government; yea, the Courts ſecular, and the Courts Eccleſiaſticall, even in the ſame Kingdomes and ComPontius Pilat
Galilee, of which Herod was the Tetrarcke or GoHerods juriſdiction he ſends him forthwith unto Herod, intimating that the examinaPaul himſelfe ſaith, What have I to doe to judge thoſe that are without? Thoſe that were without in Pauls opinion, and under an other juriſdiction, hee profeſſed that hee had nothing to doe with them.
The fifth thing required for the judiciall proceeding and hand
Now Brother, if your proceeding againſt mee be examined by theſe rules, and by ſuch men as are judicious and truly godly without faction, you will not be thought judicially to have cenſuviz. that I am a ſcandalous Walker to the ſhame of the very name of Chriſtian Religion, did firſt ariſe from one of the moſt infamous & notorious creatures, though an Independent, that now lives upon earth for all manner of villanies, a ſhame & diſhoto her name & kindred, known to be one of the moſt prodigious impudent Whores that is this day in the world, except the Whore of Babylon; and yet originally and primarily from that creature, or from ſuch as are as bad as her ſelfe, have you grounPaul had taught all Chriſts Diſciples by a StaIob would not ſet with the dogs of his flocke, and proclayme us all the ſonnes of Belial, as your learned Works can ſufficiently witneſſe; and thereMatth. 18. If thy brother offend thee, tell him of it betweene him and thee, &c. and againe, hee hath ſaid, judge not leſt yee be
judged, and againe, there ſhall be judgement without mercy to him that ſhewes no mercy; againe God hath ſaid, hee that condemnes the righteous, and hee that juſtifies the wicked, they are both an abomination to the Lord; whether therefore by all theſe your proceedwhich when I mention here (ſay you) doth not your mind miſgive you? for anſwer I tell you no: for I am able to prove every word of that Booke by ſufficient witneſſe, and out of the very Independents writings; yea, their daily practiſes have made good every period of it, and ſo farre
I am that my mind ſhould miſgive mee at the mention of it for doing my duty, that I will with all ſpeed print it againe with ſome little inlargement concerning your New-lights, and other of your grolleries. But this by the way. But becauſe Brother, you take that liberty to propound now and then queſtions to me, I will here alſo uſe the ſame freedome with you: Therefore tell me I pray the next time I heare from you, whether or no your mind doth not miſgive you when I mention your bookes, and when you thinke what you have done againſt mee in thus condemning mee, and adjudgeI conGeorge Walker, a man to whom you were ſo much ingaged to; and when I mention him, doth not your heart miſgive you? But enough of this.
Now before I conclude this my parley with you; I will ſay thus much concerning your new Courts, in your new gathered Churches, if this be your way of proceedings there, to be witneſſe, party, Iury, and Iudge in your owne cauſe, and when you have given ſentence againſt the innocent if ther be no appeale: then your Courts are worſe, and more tyrannicall then that of the High Commiſſion, or Star-chamber; and for ought I know all ſuch arbitrary
Courts as your are, and all ſuch arbitrary and unjuſt Iudges as you are, may as well be queſtioned, cenſured and put downe, for all theſe your illegall, unjuſt, and extrajudicall proceedings, as either they or any other tyrannicall Courts were; and truly it concernes the whole Kingdome now ſeriouſly to looke about them, and to have a ſpeciall eye to your Jndependent proceedings and Iudgements: for if they bee not timely looked unto, all the repairing of our breaches, and all the reſtoring of our pathes to dwell in which you make mention of, will be no ſuch thing to the poore Presbyterians, who cannot already paſſe quietly in the ſtreets for you: nor any man avoyd your uniuſt cenſures, nor the filth both of your tongues and pens, which you caſt in our faces every ſtep wee goe. The Lord rebuke you for theſe your revilings. Truly Brother, I ſee a divine hand of juſtice againſt you in many paſſages, though you looke loftily, and ſpeake great ſwelling words, in all which you breath out hell, and your own ſhame, the Lord I hope in time will diſcover unto you all your vanity, and ſinfulneſſe. I will ſay thus much of you, that whiles you uſed the ſharpeneſſe of your parts againſt the common enemy, you were very ſerviceable to the Church of God; but now turning the edge of them againſt your Chriſtian brethren
For my part, I freely forgive you, and do profeſſe it is a griefe unto my ſoul that you have drawn me out with ſuch violence in forcing me to encounter with you by name; it's true, the erroneQuondam Fellow Sufferer, I reverenced and did ever love, honour and eſteem, and
as a man ſpotted and defiled with ſcandalous walking, an Hypocrite, a Perſecutor, a mad man, &c. I profeſſe out of tender reſpect to your perſon, and ſufferings, as I have hitherto ſpared your name, ſo I would now have over lookt your falſe aſperſions; but ſeriouſly conſidering the great and deep Charge you have brought againſt me (wounding truth thorow my ſides) upon the due deliberation thereof, I plainly perceived without diſhonouring God, and being cruell to my ſelf, I could not be ſilent, for that my taciturnity might cauſe truth & the ways of God to be evil ſpoken of, and give an ocas one who hath a name to live but am dead, (ſo that I may ſtink in the opinion of ſuch as are holy) yet I do live to my God, who I doubt not will diſcover the bottome and myſtery of this iniquity. For herein you have dealt with me as the Papists did with Reverend and Learned Mr John Calvin, raiſing and publiſhing untruths, accuſing him for a ſcandalous walker, and as guilty of abominable ſins, making his very name odious; And by their falſe reports they blinded the eyes of the people, cauſing them ſtil to imbrace & continue in Error, and ſo hardned their hearts againſt him, that they would not hearken unto nor beleeve thoſe precious Goſpel-truths which he maintained; but as their wicked practices were diſcerned by all (that with humble hearts received the truth in the love thereof that they might be ſaved) ſo I am confiJehovah will bring forth my righteouſneſs as the light, and my judgement as the noone day, Pſal. 37. 6. And will cauſe
mine adverſaries to be clothed with ſhame and to cover themſelves with their own confuſion as with a mantle, Pſal. 109. 29. that all the World may ſee and know your Charg hath no truth in it, but is an Independent plot, invented and ſpread abroad to defame me and cauſe the people to ſuſpect, ſlight and diſregard thoſe ſound Scrip
Thus far I have anſwered your falſe accuſations: And in the preſence of God I ſolemnly proteſt this is a true anſwer.
Brother, I would here gladly diſmiſſe the Reader, for willingly I over look many of your invectives without mentioning of them; But I find two or three paſſages more to which you engage me to ſpeak, for the clearing the truth of what I have written (in my Poſtſcript Page 68.) concerning Independents; as alſo to anſwer a complaint you have made againſt me: And laſtly to reſolve two quaeries which you have propounded unto me, and in theſe I ſhall endeavour fully to ſatisfie you and all men.
But firſt, as a Phiſitian and a faithfull Friend, avoyding all flatis not GODS ORDINANCE, nor grounded on the holy Scriptures: and that the practice of IndepenI wonder at the ſuddain diſtemper and great heat you are fallen into, which makes you talk ſo much, and that againſt me by name, more then againſt others; wherereas before I writ, and ſince, many have (and one more eſpecially) in part diſcovered the ſinfull practices of IndeAppendix he ranks your words under the head of his firſt Section, containing divers, ſeditious, ſcandalous, libellous paſſages againſt the Authority and Juriſdiction of Parliaments, Synods and temporall Magiſtrates in generall, &c.
Now here is exceeding great wrong done unto you, if your words are not of ſuch a nature; and might you be the ſole Judge, I am perſwaded you would pronounce them not guilty; notwithQuondam Fellow Sufferers.
But Pag. 26. you pleaſe to ſay, that I have much exaggerated vilifications upon the Independents: And notorious is that I ſay in my Poſtſcript Pag, 68. as by experience I know not any IndepEngland,, two onely excepted,, that do not as maliciouſly and implacably hate the the Preſbyterians as the mortalleſt enemies they have in the world, &c.
To this Brother I anſwer, I vilifie none, I have ſpoken the truth; but becauſe I ſee you take ſuch great exceptions at theſe words, I ſhall prove the truth of them from your own Tenents, or make it appear you are not the only Saints; for I have ſaid nothing there, but what the profeſſed judgment of thoſe Independents I know (I ſtill keep within the bounds of my own knowledg) and their praI know them not, (two only excepted, as I ſaid before): But for thoſe Independents who being in the company of ſuch as are truly godly, yet becauſe they are Presbyterians, refuſed in private to pray or joyn in prayer with them; and for ſuch who hold and do pronounce all that walk not in their way to be enemies of Jeſus Chriſt, &c. Theſe InI ſaid in the forecited words; and therefore you, with all that hold ſuch an opinion, muſt diſclaime that Inde
For whereas you (with moſt of the Independents that I know) doe hold and maintaine (in your bookes intituled Vindication, and Vindiciae veritatis) That the Presbyterians are enemies to Chriſts Kingly office, that inſtead of finding Chriſt ſet upon his Throne in their Congregations, you find there no more but an Image, ſuch as Michael had made up inſtead of King David, 1 Sam, 19. or as thoſe that in mockery, made of Chriſt a Pageant-King, ſtriping him, and putting on him a ſcarlet Robe, and on his head a Crowne of Thornes, and in his hand a Reed, ſaluting him with, Haile King of the Jewes, with which title over his head they crucified him. That the Presbyterians neither profeſſe, nor confeſſe Chriſt, but ſay with the wicked Iewes, we will not have this man to raigne over us, Luke 19. 14. That they are at the beſt but Converts in part, &c. which is to ſay, they are in King Agripas condition, but almost Chriſtians, Act. 26. 28. or like Simon Magus ſtill in the gall of bitterneſſe, and bond of iniquity. And if this great charge againſt the Presbyterians be true, which you ſo confidently affirme in your books, truly all the Presbyterians are in a more curſed condition then the wicked Iewes were; for why? they know, and ſay they doe beleeve, that Ieſus Chriſt is God and man, the only begotIohn 1. 14. who was made of the ſeed of David according to the fleſh, and declared to bee the Sonne of God, with power, according to the ſpirit of holineſſe by the reſurrection from the dead, Rom. 1. 3. 4. The Redeemer of his Elect, and choſen ones, Epheſ. 1. 4, 5, 6, 7, 8. The Saviour of all that beleeve in him, Ioh. 3. 15, 16. The bleſſed, and onely Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6. 15.
Now the Presbyterians knowing and profeſſing that they doe beleeve theſe Goſpel truths (which the Iewes did not know, nor would not beleeve) if they notwithſtanding are enemies to Ieſus
and doe as thoſe who ſaluting him with Haile King, &c. yet reiect him, ſaying, wee will not have this man to raigne over us. Then the Presbyterians ſinne in the height of aggravation, ſinning againſt their owne knowledge, and profeſſed beliefe; and all ſuch, cannot but hate Ieſus Chriſt, and are haters of God; for the Lord Ieſus Chriſt hath ſaid, Hee that hateth mee, hateth the Father alſo, (Ioh. 15. 23.) So that conſequently, you make them the children of the Devill. For if God were their Father, they would be ſo farre from being enemies, that they would love the Lord Ieſus Chriſt, (the Sonne of God;) this the Lord and Prince of life hath declared, and He makes it his Argument to convince the unbelieIf God were your Father, yee would loue mee, for I proceeded forth, and came from God; neither came I of my ſelfe, but hee ſent me. If the Preſ(Anathema maranatha) becauſe they love not the Lord Ieſus Chriſt. And from what hath bin ſaid, this is further neceſſarily implyed, that either you, with all that are of your judgement herein, have falſely accuſed the PreſIehoſaphat, hee ſaid unto him, ſhouldst thon helpe the ungodly, and love them that hate the Lord? therefore is wrath upon thee from the Lord, 2 Chron. 19, 2. wee find it in ſacred Writ, that Mordecai a holy man, was ſo farre from loving any of Gods enemies, that notwithſtanding all the Kings ſervants that were in the Kings gate bowed, and reverenced Haman, for the King had ſo commanded concerning him; yet Mordecai bowed not, nor did him
Eſth. 3. 2, 3. I ſuppoſe none will give way to ſuch an uncharitable thought, as to thinke, that Mordecai would run the hazard of his owne ruine, and the deſtruction of all the people of the Iewes, for want of giving an outward Complement, for that had beene but pride in him ſo rebelliouſly to tranſgreſſe the Kings Commandement: But he knew Haman to be an Agagite, of the ſtock and raze of the Amalecks, who were enemies to God, of whom the Lord had ſaid, that hee would utterly put out the remembrance of Amaleck from under heaven: And had ſworne that hee would have warre with Amaleck from generation to generation; as hee will with all that are his enemies, Exod. 17. 14. 16. and withall hee well remembred how much the Lord was diſpleaſed with King Saul, for ſparing and honouring Agag the King of the Amalekites, in ſo much that hee rent the Kingdome from him for it, and gave it to David, and only for favouring his enemies, and not deſtroying him according to Gods command: therefore Mordecai one of Gods peculiar people, and his faithfull ſervant, looking on Haman, as hee was an enemy to God, hated him, and would not ſo much as bow, nor doe outward civill reverence unto him: Indeed maliciouſly, and implacably, to hate any, is a ſinne that cryeth loud in the eares of God, and of this crying ſinne, too too many Independents are deeply guilty, as is very eviDavid a man according to Gods own
appealing unto God, ſaying, Doe not I hate them, O Lord, that hate thee ▪ and am I not grieved with thoſe that riſe up againſt thee? J hate them with perfect hatred: I count them mine enemies, Pſal. 139. 21David thus hated Gods enemies, hee could never have cleared his faithfulneſſe to God: And this is undeniablethat thoſe who Dahated with perfect hatred, were not, nor could not be greater enemies to God, then you have accuſed the Presbyterians to be, for you proclame them enemies to the Sonne of God, the Lord Jeſus Chriſt, whom God hath anoynted to be the King, Prieſt, and Prophet of his Church, Iſa. 61. 1. Pſal. 45. 7. Pſal. 2. 6. Dan. 7. 14. Revel. 17. 14. Pſal. 110. 4. Heb. 7. 27. Deut. 18. 18. Act. 3. 23.
they are open enemies to God, reſiſters of his will, and oppoſers of his infinite wiſedome, for he hath given all power unto the Sonne, Matth. 28. 18. and all ſuch his enemies hee will command to be brought and ſlaine before him, Luke 19. 27. O Brother, either give glory to God, and confeſſe you have highly offended in maintaining ſuch an uncharitable opinion, whereby you condemne all godly, holy, ſelfe-denying Chriſtians, that walke not in your wayEurope; or if you, with other Independents will ſtill perſevere in charging the Presbyterians, to be enemies to Chriſts Kingly office, and if you abſolutely beleeve they are ſuch, then acknowledge, that thoſe Independents hate the Presbyterians, if not, it may juſtly be ſuspected ſuch Independents are not ſincere to God, nor the onely Saints, becauſe they doe not like holy David, manifeſt their integrity; for the Saints ſhew their ſincerity in loving God, with all their hearts, with all their ſoules, and with all their might, which Love cannot be ſet forth more clearely then by their labouring ſo to walkthat their whole Lives and Converſations may bee ſquared according to Gods Royall will, and the example of his holy Saints and ſervants; And this is the will of God, that all men ſhould honour the Son, even as they honour the Father: Hee that honoureth not the Son, honoureth not the Father which hath ſent him, Ioh. 5. 23. but the Independents doe not honour the Son, as the Saints of old have honoured the Father, unleſſe they account all the eneChriſt their enemies, and hate them with a perfect hatred. Therefore, upon due deliberation the whole univerſe will conclude this truth, and give in their verdict, that either you and other Independents are too raſh and ridgid in cenſuring; for it is nothat they are enemies to the Kingly office of Ieſus Chriſt, and make but a mocke King of him, &c. Or if the Presbyterians be indeed guiltie of the like enmitie againſt the Lord Chriſt, as the wicked Jewes were, who crucified him, as you accuſe them, then the Independents doe hate the Presbyterians more then they doe, or may their mortalleſt enemies, becauſe they pronounce theſe to be enemies to the Sonne of God, his beloved Son, in whom he is well pleaſed; otherwiſe if the Independents know the Presbyterians to be ſo deſperately wicked, as you have
that they are not the only Saints, and godly party as they ſpeake of themſelves, for the Saints hate all the knowne ene
I come now to anſwer your complaint, and Queries, made and laid downe in your booke, pag. 27. where for the ſpace of foure or five lines, you breake off your diſcourſe with mee, and to inHee commends the Kings Cavaliers for brave Gentlemen; and hee found more favour from them (which he doth ever acknowledge for a ſingular courteſie) then ever hee found from Proteſtant Goalers. Thus having comviz. was it that you diſcovered unto them ſome of that bitterneſſe of ſpirit againſt the Independents, or ſome courtly compliance with Papiſts, pre
Brother for your complaint and quaeries I entreat you be not offended that I ſay, had you not been when you framed them, ſo far tranſported with cauſleſſe paſſion, as it left no place for brotherlo love, truth▪ well grounded reaſon or your own experience to dictate unto you, certainly you would never have thus complained nor propounded them▪ therefore I ſhall repeat my own words, and whoſoever reads them will ſoon diſcern how unworthily you deal with me, what a cauſleſſe abuſive complaint have you made, and how little ground or colour you have for the propounding ſuch quaeries, I having there given a reaſon why the Popiſh Cavaliers ſhewed me favour ſufficient to ſatisfie any, that will not maliciouſly pretend they are unſatisfied? For in the fourth page of my Defence I ſpeaking of the clamorous tongues of Independents, and how that after they underſtood I differed in opinion
from them (before they had ſeen my books) they railed againſt me, raiſed up falſe reports and calumniated me, as the greateſt Incenin all which they moſt ſhamefully (as dayly ſtill they do) abuſed me; thereunto I replyed in theſe words, I have been freed from that reproach by both Houſes of Parliament who adjudged all my ſufferings unjuſt, as againſt the Law and Liber
Now theſe are my words: And herein is obſervable:
Firſt, that as I ſay I have been cleared by both Houſes of Parliament, from being an Incendiary, ſo I mention not, commend, or ſpeak of the Cavaliers, for their undertakings; I onely ſay, many of the brave Gentlemen in the Kings Army have alſo cleared me from that aſperſion being convinced that my ſufferings were moſt unjuſt.
Secondly that I ſay many of the brave Gentlemen; I ſpeak not of all the Cavaliers in the Kings Army; but you ſilencing my words and omitting to ſhew the cauſe which induced me there to ſpeak of them, make your complaint in Generall ſaying, He commends the Kings Cavaliers for brave Gentlemen.
Thirdly, in my forecited words I plainly ſet down the reaſon
who ſo deafe as they that will not hear, and who ſo blind as they that will not ſee? for whoſoever will hear, ſee, and read what I have written, and then ſpeak truly, they cannot but ſay, that were you not reſolved for the venting of your ſelfe to pretend ignorance, the reaſon there laid down might have informed and ſatisfied you, and ſo have ſtopt the mouth of your cauſleſſe Quaeries; You having as little reaſon to queſtion and exaI will give a more full Anſwer to them, and firſt to your complaint, I ſay, That to affirm there are many of the Kings Cavaliers brave Gentlemen is a truth; and all ingenuous men, that have been amongst them will confeſſe, they have met with many of whom it may be ſaid it is ten thouſand thouſand pities, that ſuch brave Gentlemen ſhould be ſo ſeduced and miſled, as to appear in ſo bad a cauſe; and further for my ſelfe, know, I am not aſhamed nor afraid to confeſſe, that Popiſh Cavaliers did uſe me courteouſly; and that I might not be ungratefull to God nor man, I then did, now do, and ever ſhall acknowledge, that I found more favour from ſome of them (which I eſteem a ſingular courteſie) then ever I found from Proteſtant Gaolers. Therefore as to the gloI will never ceaſe to declare how that after I had been kept in the dungeon ſeven days and nights in York Caſtle, and for a year and a halfe underwent great inhumanity, was cruelly uſed, uncivilly and moſt unſufferNewcaſtle (on purpoſe, if poſſible, to augment my miſeries) I was all on a ſodain removed from York Goale to Hemſley Caſtle, in which he intended evill tobut the Lord turned it to good and gave me favour in the eyes of a profiſt Papiſt (Colonell Irington by name) the Governour of that Caſtle, who, with all in his family, uſed me and my ſervant very courteouſly, he ſupplyed me with neceſſaries (and that freely) and demeaned himſelfe unto me in every reſpect as a Gentleman while I remained his Priſoner, which was but one Moneth; for when my adverſaries heard thereof, perceiving their deſigne was fruſtrate, they forthwith removed me to KnaſebCaſtle, the Governour and (his Deputy) the Captain thereof being profeſt Proteſtants; where, although in ſome things, I was not ſo inhumanelyly abuſed as in York Goal, yet there I was kept cloſe Priſoner again, and I aſſure you, I found no ſuch courteous uſage as I received from the other Gentleman. Now for my part I am ſo far from being conſcious to my ſelfe that I have done evill in making mention hereof (as by your complaint you would infer) that I then did, and ſtill do hold my ſelfe bound in conſcience upon all occaſions to ſpeak of the merciſhould be invironed about with enemies, troubled on every ſide and caſt into the depth of miſeries (in mans imagination) as I have been; yet by the many experiences which I have had of Gods fatherly mercies (the heavenly, ſoul-raI found at that very inſtant (as at other times) the Lord mightily to uphold my ſpirit, filling me with ſuch inward comforts, full aſſurance of ſupporting mercies, and that his grace was ſufficient for me, and his strength would be made perfect in weakneſſe; that in the ſtrength of my God I went willingly and chearfully not fearing what man could do unto me. And when I was delivered to ColoIrington, to whom the foreſaid Earl had ſent me; He in my hearing read the warrant which he had received from him, whereI ſtand bound in the bonds of thankfulneſſe and civilitie ever to predicate, whereby all men may take occaſion to bleſſe and praiſe Gods name with me, and I may manifeſt my gratitude to him whom the Lord made an inſtrument of good unto me, and alſo that thoſe who have and do exerciſe crueltie and inſult over Priſoners, may be convinced of their ſinfull doings, and know, that humanity and courteſie to all, but more especially to any in diſtreſſe, is not onely highly pleaſing to God, but the honour of a man to the worlds duration. This is a true Anſwer to your complaint, wherein I doubt not but I have given ſatisfaction to all ſober-minded Chriſtians (yea to all that have but common humanitie and underſtanding) to whom to their great griefe it doth apparently appear, that ſince you walked in your new way, you have accuſtomed your ſelfe to ſpeak of men that differ from your opinions in a blaſting and de
I am now come to your quae ies, and here I cannot but conI ſtand aſtoniſhed to ſee the humour you are fallen into, the libertie you take to calumniate, the ſtrange devices you have to delude withal & the aſperſing diſcourſe that proceedeth from you O Brother, Brother, I beſeech you recollect your ſelf, look back & ſeriouſly conſider whither your anger leads you, and how paſſion hath darkned your Judgement and quenched that fire of brotherly love, whoſe flames would have conſumed all your evill thoughts, for love thinks no evil; ſurely then you had not the ſpirit of brotherI could wiſh I might paſſe them over in ſilence, but your publiſhing and doubling them, as if they were not to be gainſaid, inforc me (though unwillingly) to replie thereunto, leſt by my ſilence many be deceived with your falſe gloſſes, my ſinceritie to the
Whether I diſcovered unto the Cavaliers ſome of that bitterneſſe of spirit againſt the Independents.
I anſwer, this is a cunning deceiveable queſtion, whereby you delude poore ignorant, harmeleſſe people, baring them in hand, as if there were a vaſt difference and great diſagreement between the Cavaliers and Independents, which is quite contrary; for there is a direct harmonie betweene the Independents and Cavaliers of all ſorts, whether malignant, or popiſh Cavaliers, and the truth is, to ſpeake againſt Independents to Cavaliers, may purchaſe diſpleaſure to any man ſooner then gaine him favour; for I know, and many can teſtifie the ſame, that the Cavaliers doe generally applaud the Independents; and indeed they have reaſon ſo to doe; for they drive on the Cavaliers great deſigne, with as much earthat the Independents have exceedingly laboured to ſet forward, and daily doe indeavour, leaving no wayes unattempted to effect that thing, which was and is the Cavaliers grand deſigne, for it is well knowne, that the Cavaliers did make it their great, and one of their chiefeſt deſignes to have Biſhops, and all the Prelaticall faction continued, that ſo Popery, though it were not by a Law ſet up, and eſtabliſhed in this Kingdome, yet it might be countenanced, and privately authorized by them, which is all one with the toleration in effect, that the Independents doe ſo plead, ſeeke after and contend for, calling it Liberty of Conſcience: Thus while they ſtrive to get an unlimited, which is an irreligious and unlawfull Liberthat they beleeve, ſerve, and worſhip God, according to the Light they have received, and as they are perſwaded in their Conſciences is agreeable to Gods Word, and Will (and Conſcience is a tender thing, and ought not to be forced); ſo that by the ſame rule in equity, a toleration and Liberty of Conſcience cannot be denyed to any of them, if once granted to the Independents, and Sectaries of our times, who for the greateſt part of them are as erroneous, if not worſe, in their Doctrine as the Papists and Prelates; many of them as blasphemous as the Turkes and Iewes, and live as without God in the world; and the malignant party knowing this very well, doe therefore all of them, Cavaliers, Papiſts, and the profaneſt MaIndependents, and ſpeak of them uſefull as their friends, and unanimouſly agree upon all occaſions to withſtand the Presbyterian government, that way befor a toleration, liberty of conſcience, or an indulgence without any limitation, that ſo every man may beleeve and ſerve God as it ſeemes good in his owne eyes, under the name of tenderneſſe of conſcience.
Now the Independents practices, and the way they plead for, being thus knowne to be very pleaſing, and acceptable to the CaI diſcovered any bitterneſſe of ſpirit againſt Jndependents, it might have exJ had for the further tryall of my patience, and the manifeſtation of my faithfulneſſe, for a long time indured ſtrict and cloſe impriſonment in the Goale of Yorke) to ſhew me favour, was the gracious working, and over-ruling power of God, vvho inclined their hearts to deale kindly vvith me his faithfull ſervant.
Thus have I given you a true anſvver to your firſt Querie, I come now to the ſecond, which you propound in theſe words.
To which I anſwerWhether the favour I received were not by my courtly compliance with Papiſts, preferring them before Proteſtants, &c. To which I anſwer, that my conſtant perſeverance in holding forth the true Proteſtant Religion where ever I lived, at home and beyond the ſeas, is ſufficiently knowne to all the godly, faithfull, orthodox Chriſtians, that inhabited in any of thoſe parts where I have dwelt, and ſo farre have I ever beene from any courtly complying with Papiſts, or preferring them before Proteſtants, as ſome in England at this day can teſtifie, that when I lived in forraine nations, my zeale was ſo great for the ProtePaul, while hee waited at Athens, Act. 17. 16, 17. my ſpirit was ſtirred in me when I ſaw the Cities and all the Countries wholly given to Idolatry; therefore carrying my life in my hand I daily diſputed with Papiſts, and thoſe they accounted the deJ anſwer you, the Bookes that I have written againſt PoIud. verſ. 3. yea, the many diſputations I have held with Prieſts, Jeſuits, and people popiſhly affected in England, not onely while I injoyed my liberty, but alſo when by the Prelaticall popiſh party J was for maintaining the true Proteſtant Religion, and ſtanding for the peace and welfare of my countrey caſt into ſeverall priſons, viz. in the Gate-houſe at Westminſter, in the Caſtle of Launceſton in Cornewall, in the Caſtle, in the Iſle of Sylly, in the Goale of Leicester, in the Goale in the Citie of Yorke, in Hemſley-Caſtle, in Yorke-ſhire; Laſtly in Knaſebrough-Caſtle in Yorke-ſhire. Yet through Gods ſupporting grace, in none of all theſe priſons, could the cruelty, pride and fury of men, which in Yorke and Sylly was my daily portion, either make me forget my integrity, or daunt mee in the leaſt; for their rage and power I feared not, neither did I ever forbeare to juſtifie godly Proteſtants, nor decline any opI am confident, that the Popiſh CavaI have beene a priſoner, and others of them, that have diſcourſed and reaſoned with me in matters of Religion, will give this teſtimony, that they ever found me conſtant to my prinI ſuffered or under-went, as light is from darkeneſſe in its greateſt brightneſſe.
Moreover Brother, I would not that you ſhould be ignorant how that I have beene as frequent in diſputations, writ as much in conand have ventured my life to maintaine the Proteſtant Religion, as freely as any Independent, I know in England, and that in the worst of times; yea, when thoſe who are now the chiefe independent Rabbies, to avoyd ſuffering for truth, would not ſtand to appeare in her behalfe, but went out of the Kingdome, and like the parents of the man that was borne blind, Joh. 9. 21. Left her to ſpeake for her ſelfe, then J helped to maintaine truths cauſe, and was not afraid nor aſhamed to ſuffer
Papists, Prelates, Arminians and Formalists in their erroneous Doctrines, and PoCor. 12. 11. for ſo many reproaches which you have caſt upon me, and ſuch groundleſſe Queries could never have proceeded from any that had not beene guided ſhould I ſay by a traducing ſpirit, truly that word would come ſhort fully to explaine and ſet forth the ſinfull ſubtilty of them; thereI will not undertake to ſet down what ſpirit it was, and what name it will beare; I ſhall onely ſhew what it was not, and leave it to ſuch as are godly, wife, and experienced Chriſtians, to ſpell out the name thereof: Now it is very evident that it was not the ſpirit of brotherly love; that would have ſilenced yea annihilated ſuch thoughts in the firſt conception; for as brotherly love thinks no evill, much leſſe dares it deviſe, and publiſh falſhood; yet more evill, and greater falſhood; then you have not only thought (as it plainely appeares) but publiſhed againſt me, and that delibe
Thus with your windie Independent policie you blaſt my good name, raiſe doubts, cloud my ſincerity, darken and overſhadow my faithfull conſtant perſeverance in the truth and wayes of God to make me be thought a man infamous and of no Religion: but ſuch dealings are abſolutely contrary to brotherly love; therefore it is very clear to the underſtanding of all, that you were not guiI beſeech you conſider how it comes to paſſe, that you who have been a Priſoner, one of my Quondam Fellow Sufferers, when you heare, that I being a Priſoner (unI received from them were not obtained by my courtly complying with Papiſts, preferring them before Proteſtants.
Garnſey kept you cloſe Priſoner in very ſtrict duGod moving his heart to more humanitie, he afterwards gave you what liberty the Caſtle did afford, ſuffered you not to want any accommodation that he could poſſiblie helpe you unto, and uſed you courteouſly all the remaining time of your baniſhGods arme is not ſhortned nor his power leſſened, He is the ſame God yeſterday, to day, and for ever; therefore (I ſay) ſurely you had forgot his loving kindneſſes to you, or elſe you wilGod manifeſteſt towards me, you to obſcure with a vail of evill ſurmiſes; But that the name of God may be ever magnified, the world undeceived, and you receive a ſatisfactory anſwer unto your quaeries, know, it was not any courtly compliGod be true, and every man a lyar; for to him all praiſe is due, who in his Word hath ſaid, When a mans ways pleaſe the Lord he maketh even his enemies to be at peace with him, Prov. 16. 7. This did my God, when I was committed cloſe Priſoner to a Papiſt, make good to me his ſervant (who though in much weakthe Lords doing, and let it not ſeem marvellous in your eyes, That that God, who called Cyrus by name, made him a friend to the people of God, though he knew not God, Iſaiah 45. 4. Who ſent his Angel and ſhut the lyons mouthes
that they could not hurt his ſervant Daniel. Daniel 6. 22. And delivered the three children out of the fiery furnace Daniel 3. 26,27, 28. ſhould when he pleaſed to make his power known, and preGod hath done for me; Therefore the experiences I have had of his goodneſſe, free grace, rich mercies, and never failing loving kindneſſes, I for ever will extoll, predicate, declare, and ſpeak of, that men may know it is not in vain to ſerve and patiently wait upon the Lord our God, nor to relie on him, in the time of their diſtreſſe, when they ſeem to be deprived of all outward comforts and expoſed to the greateſt miſeries.
Thus I have labored to ſatisfie your doubts truly, and faithfulQuondam Follow Sufferers.
Now becauſe my brother Burton hath ſo deeply cenſured me for my Poſtſcript, and becauſe all thoſe of his fraternity have upon all occaſions ſo often reviled me for it, though none but himſelf ever indeavored to diſprove the leaſt title of it, which they can never do, I intend within theſe few daies to ſend it out again into the world ſomething inlarged touching their New Lights, undertaking before all men to make good whatſoever is contained in it, and much more concerning their practices.
Imprimatur,