THe Apostle Saint 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 Ar­gument, to move them to brotherly kind­nesse, Because, saith he, there is but one body and one spirit and one hope of Salvation: We all worship one God, we are all con­secrated to him with one Baptisme, and we all hope for one and the self-same glory: Therefore as there is but one Lord, one faith, one Baptisme; so be ye also of one minde, live in love, and keep the unity of the Spirit in the bond of Peace. If ever there was need of this Exhortation, there is now singular use of it, especially in this distracted Nation wherein we live. For the division of a Kingdome is the ruin of it: the division of a family destroys it: the division between brethren brings a confusion amongst them. It hath ever bin observed, That diversity of judgement & opinion hath made a difference in affection. The difference between the Jews & the Samaritans in points of Religion, made the Disciples desire, That fire might come down from heaven to end that controversie. [Page 2]The difference between us and the Papists, and the diversity of opinions between us, made them, because they could not bring down fire from heaven, fetch it out of hell, to blow up the Par­liament; and because that had not the desired effect, and the diver­sity of opinion stil remaining, makes the difference of their affection from us so great, that nothing can expiate their indignation against us, but the utter internetion and destruction of us all; and this and this only, next unto our own sins, is the cause of all those fatall calamities this miserable kingdome is now imbroyled with. And therefore, all care and diligence among brethren, should be used to get a right understanding one of another, and to move them to bear one with another, and ever to call to mind the saying of 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 peace with all men, Rom. 12.18. And the fruits of discord are set down in the 5 ^th of the Galathians verse 15. If saith the Apostle ye bite and devoure one another, take heed ye be not consumed one with another, and in the 20. verse. Hacred saith the Apostle, varience, emulation, strife, &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 inevi­tably come upon that Land, Kingdome, and Church, where those variances and heart-burnings are, and where there is such diversi­ty of opinions, and by reason of them, such difference in affecti­on, put me chiefely upon this imployment, to see and try, if by any possible means, I could, by shewing wherein the difference between the brethren lyeth, be an instrument of a good accord amongst them: resolving with my self by Gods assistance whatso­ever others do, to observe to the uttermost of my abilities, the royall Law, Jan. 2.8. I do conceive, that if there were a right understanding one of anothers opinions, the world would won­der there should be such invectives in every pamphlet one against another, and such varience among those that are joyned together [Page 3]and that with nighest relations. The truth is, the mis-understan­ding of each others opinions and the mis-prisian of each others intentions, is the onely cause of this diversity of affection which to the dishonour of God and of our holy profession, and indeed to the disgrace of Christian Religion, every where too much ven­teth it self. And therefore as Abraham 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 bre­thren; we have one father, we worship one God, we have one light, one truth, one way. And this I professe to all the world, That I contend not for victory, but for that ancient light, the faith once delivered unto the Saints, Jude 3. For that truth which we have heard from the beginning, 1 John 2. ver. 14. for the old way, verse 6. The way the truth and the life, Joh. 14. and for the honour of that Church against which the gates of hell can never prevaile; in the which these 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 invoca­tion of God, and all other requisites that make her a true Church; and from which there is no just cause of separation. That I have dedicated this Treatise to no man, nor sought the patronage of any Authority, no mortall creature I presume will blame me, know­ing my Reasons. For writing in defence of the Prerogative Roy­all of Kings, against Papall Usurpation; I dedicated my book unto the King of great Britaine, France, and Ireland, supposing my self safe under his protection, whose honour and imperiall dignity I maintain: but all men know, what misery to the ruin 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 onely 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 [Page 4]that could not be granted, That at lest he would then grant me that liberty in his Kingdome, that he denied not to Crows and Kites and other Vermine, that I might provide for my young ones; and if his highnesse would not be pleased to condescend unto either of the former just demands, That then he would give me leave to depart the Kingdome, and to go into any other Country where I might enjoy my Liberty and provide for my poore di­stressed family. I am most assured there was never a more equall Petition put up to any Prince in the world, yet his Majesty vouch­safed not to yeeld unto any of these my requests, nor to any other Petition put up either by my poor distressed wife or calamitous children; so that without any wrong unto his Majesty, I may truely say, That 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 Apologie to the Bishops themselves, discovering unto them their unjust proceedings in their Courts, and their unrighte­ous dealings towards my selfe, and gave them my reasons of all I spake, without any offensive language and without any purturbation of Spirit; and Dedicated this my Book to the Lords of his Majesties Privie Councell expecting aide and re­liefe from them, and indeed I had no hope of succour from any other, nor knew none to whom I could better apply my self, ear­nestly imploring their patronage; but they, as it is well knowne, of Patrons became my unjust Judges, and after they had made me a spectacle to Men and Angels, and exposed me to the scorne and ludibry of the world, sent me into banishment, where I lived a living death and a dying life, and suffered such intolerable mise­ry of all sorts, as would exceed belief to relate; and I am most consident, if all the particulars were truly known, the world ne­ver heard the like, and there I had ended my dolefull life, had not God of his infinite mercy called this Parliament, and put into their hearts to redeem me from my capacity; for the which incompa­rable favour, I do, as of duty I am ever bound, professe my selfe to the last drop of my blood to be their servant in the Lord, and in all their most just and honourable imployments; I hope, with all fidelity to answer to the expectation of the world, and shall in life and death shew my self to be one, that without all by-respects shall ever aime at the glory of God, the honour of them and my [Page 5]Country, and the common good of all: and shall never by Gods assistance do any thing in their concernments, that shall be unbe­seeming a Man and a Christian. Now because by my sad experi­ence, I found that I could neither from King nor Nobles have pro­tection, I resolved never any more in Gods matters, to shroud my self under any covert but Divine Providence, and that, I with an assured confidence promise my self, especially when I now main­tain the prerogative royall of the King of Saints, & King of Kings, the Lord Jesus Christ, Who 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 roialty in all this dispute between me and Mr. Walter Montague, I have to the ut­termost of my power maintained, under the shadow of whose wings I have ever found there is only safety; whose blessed assi­stance, in all calamities, they that trust in him, may be most assu­red of. His patronage now and his defence, is my shield, whose cause and the honour of whose kingdome at this time I contend for. And howsoever, in all my life, in all humane learning, I was never so wedded to my own resolves, but upon better reason I could easily be divorced from them, yet in Gods matters, if an Angell should come from Heaven and teach me that, that there were another way to happinesse, then by that new and living way, the blood of Jesus Christ, who was the Lambe slaine from the be­ginning of the world, I would count him Anathema. 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 Coun­cels and Fathers: and whatsoever I finde a warrant in Gods Word for, I have learned to cleave close to it against all humane reason, supposing such men none of Gods, nor Faiths, truest friends that will not believe them upon their own word and bond, except they have reason, humane authority, Councels, and Fathers, and vaine traditions joyned with them for sureties. Again, if any man should go about to perswade me, that there were any other go­vernment established in the Church of God, then an Aristocrati­call and a Presbyterian one, I should notwithstanding all humane reason to the contrary, submit my self to that kind of government, [Page 6]as being most confidently assured that it is warranted in Gods Word; which all Christians are bound for ever to make the Rule and Square, both of our faith, manners and government. And here I must minde all those that shall read this Book, that this is no new opinion of mine, but that which I have once and again suffered for: and if ever they have read my Elenchus religionis papisticis, 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 Presbyte­rian government, which in those Books I have clearly and fully (through Gods assistance) made good. Yea, in my answer to the Bill of Information put up against me in the Star-chamber, they shall have some reasons I gave there, of this my tenent, to the Lords of his Majesties Privie Councell, and Judges in the Star-chamber; so that I stand to my principles and am no starter. And if then a­mongst Gods people it was thought an opinion worthy the suffe­ring for, and my Christian brethren deemed me worthy of honour for it, and afforded me their prayers, and shewed me and mine in all our distresses, many curtesies, when we found little favour from our own brethren (which their humanity I must never for­get, but with all due thankfulnesse for ever acknowledge) I say, if then this my opinion was thought Orthodox, and worthy of their applause, I see no good reason why a truth then should not be counted a truth now; for the Word of God out of which I had it is the same, and if it were good then, it is good now: for the change of mens minds cannot change the truth, but it must be e­ver truth: but this my opinion I learned out of Gods Word then, which shall be for ever, by his gracious assistance the warrant of my beliefe and practice. This Word therefore, I desire all my Christian Brethren, in the deciding of this question now agitated, amongst Gods people and his faithfull servants, concerning Church-government, to take into their hands, and with those no­ble Bereans to sit down and examine whatsoever shall be said on either side according to the holy Scriptures: 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 Virgine judge­ment, not ravisht with any previous or anticipated opinion, to [Page 7]come and approach to the Altar of truth, and so consider and exa­mine, which of those two opinions the Brethren on both sides now sacrifice themselves unto, be the offering that will best endure the firy-tryall, 1 Cor. 3.13, 14, 15. viz. Whether the Presbyterian go­vernment Dependent, or a Presbyterian government Independent, both now laid upon the Altar, be the acceptablest service, and best pleasing sacrifice. This is granted on all sides, and of necessi­ty it must be yeilded unto, that that Oblation is the best and most acceptable that is offered up by faith, without which it is impos­sible to please God, and that sacrifice only is offered up by faith, which is according to his Word, and has its warrant from his re­vealed will, which is the rule both for worship and the govern­ment of his Church we are to be guided by. The Brethren on both sides agree about the rule in deciding of this Controversie and make the written word the rule. They agree also about the materials, both acknowledgeing a Presbytery, the difference be­tween them is only about the mould and manner of the offering. I will therefore state the questions between us, and shew where­in we differ, and then set down my own opinion with my rea­sons, and after endeavour to be a Moderator for the determining of this unhappy difference, which hath been an occasion of so much rejoycing to the common Enemy.

There is a twofold question between us, they call the Presbyte­rians, and our Brethren they tearme Independents. The first is concerning the government of the Church, viz. whether it be Presbyterian Dependent, or Presbyterian Independent. The se­cond question is, concerning the gathering of Churches: but of that in its due place. The first question is whether many Congre­gations or Christian Assemblies (commonly called Churches in our dialect) in the which there are all the acts of worship, or all Ordinances, as the pure preaching of the Gospell, the due and right administration of the Sacraments, the true invocation of God, Discipline rightly executed, and all other performances, which make for the essence and form of a true Church, and in the which assemblies likewise, they have all such offices and helps of Government, as in their severall places being rightly imployed, may serve for the edification of the same, and mutu­all comfort and benefit of each other, and the preservation of all, as Presbytors, Elders, Deacons, and all other Officers; I say [Page 8]the question between us and the brethren is, Whether all these severall Congregations and Assemblies, may be accounted but one Church, or make but one Church within their Precincts; and be to be under the government and rule of one Presbytery, or a Councell or Colledge of many Presbyters together, upon which, all the Congregations and severall Assemblies under it are to depend; and to which in all weighty businesses they are to ap­peal, for any injury or conceived wrong, or scandall; or for re­dresse of any abuses in Doctrine or manners, and for the exercising of Church-Discipline upon incorrigable and scandalous offenders; as admonition for giving offence, suspension from the Ordinances till amendment and reformornation; or if obstinate, Excommuni­on? Or whether every one of those particular Congregations, or Assemblies be they never so small, severally or considered a part, and by themselves, be Independent; that is to say, have full and plenary authority within themselves, without reference to this, or any other great Councell or Presbytery, for transacting or deter­mining all differences about faith or manners amongst themselves, or for the redressing of any grievances or abuses, or the exercising of the power of Discipline or jurisdiction, and from the which there is no appeal for relief, though the parties offended conceive they have never so much injury or wrong done them? In a word, whether two Presbyters with a slender Congregation, have an absolute kinde of Spirituall Soveraignty among themselves, in their own Congregation, and as ample authority as was given to the whole Colledge of the Apostles, Mat. 17. and to the whole Presbytery in the Church of Jerusalem? 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 Cor­porations, that is to say, majestracies; and have in them a Secular or Civill Signory or Presbytry, who are invested with Authority to exercise all acts of Government amongst themselves, as if they were an absolute Principality; and this Government, by which all Citizens and inhabitants within their Precincts and liberties, are to be ruled and ordered, as occasion and necessity shall require, is committed to the Lord Mayors, Aldermen, and Common-Councell, who onely by such other Officers as they [Page 9]shall allegate, are to manage and exercise this government so, that all particular Citizens, and all the Companies of severall Trades­men, are in their particular Wards, Precincts, and Fellowships, by their constitutions and Charter, to depend upon the determi­nation of that Counsell, and are to make their addresses unto them upon any urgent occasion, or conceived wrong, or when it con­cernes the common good, and for the time to stand unto their ar­bitrement. Now then, the question between us and our Brethren is, as if there should arise a controversie in these severall Corpora­tions; Whether the Companies in each City where they all have their severall Halls, and their severall assemblies and meetings upon all occasions, and have all their Officers, and exercise also a power of ruling and jurisdiction among themselves be indepen­dent, that is to say, have plenary authority within themselves without reference to the Lord Mayor or Aldermen or Common-counsell, to determine of all things among their severall Compa­nies, and from the which there is no appeale for reliefe; though one be never so much injured and damnified by any unjust act; and whether these severall Companies and severall Assemblies be each of them a severall Corporation or Magistracy, or all of them put together make but one Corporation, under one civill Presby­tery consisting of the Lord Mayor, Aldermen, and Common-counsell? This I thought fit to propound, that every one may the better understand the question. Now, as this kingdome of Eng­land hath its severall Corporations through all Counties, and the which Corporations, although they have their severall Compa­nies in them, yet are all dependent upon a civill Presbytery and Common-counsell, and every Company in them makes not a se­verall Corporation or Magistracy, or a severall City, but are all dependent upon the Common-counsell or Presbytery, for the bet­ter ordering and governing of them in all their common affaires, and for the redressing of abuses, and taking away and removing of common grievances, and have their severall appeals to the Common-counsell, the Lord Mayor, and Aldermen; and if they finde no justice there nor satisfaction, have their redresse and ap­peal to some generall Court, or some supreame judicature, as to the Parliament of the Kingdome, who redresse and determine all things according to the lawes and constitutions of the whole Kingdome. So in the Kingdome of the Lord Jesus Christ, which [Page 10]is his Church, all these severall Churches which we reade of in the holy Scripture of the New Testament, are so many severall Corporations and Associations, all the severall congregations and affemblies as so many severall Companies in them, depend­ing upon a Presbyterie or Common-counsell and Colledge of Pa­stors and Rulers, all making up but one Church in every one of their jurisdictions and severall Precincts, though they be consi­stent of never so many severall Assemblies, according to the great­nesse of the Cities or Townes wherein they are, or according to the severall Hundreds or Divisions assigned to each Presbytery, and all these and severall associations to be governed by their se­verall Presbyteries for the better ordering and preserving of the same, to the which every particular man, as well as any Assem­bly or Congregation, may have their appeal for the redresse of any abuses or enormities, and if they finde themselves wronged there, then they have appeals to some other higher Presbytrie or Coun­sell of Divines for relief and justice; and both they and all other of the severall Corporations to be governed and regulated by the lawes and statutes given by Christ himselfe, the only Head and King of his Church, according only to whose lawes they are to be governed and ruled for the common good and preservation of the whole Church, divided into those severall Jurisdictions, Cor­porations or Precincts, in imitation as neer now as may be of the Churches of Ierusalem, Ephesus, Corinth, and Galatia, &c. and whose lawes alone must be the rule for the ordering of all their governement, doctrine, and manners.

I have premised this I have now said, that all men may the bet­ter understand the state of the question and controversie in hand. Now then, if it shall be made appeare out of the holy Scripture, that all the severall Churches we have mention of in the New Testament, were all particular corporations or associations, and governed by a common-counsell of Presbyters, or by a Presbyte­riall government in each of them; and that there were many assemblies and congregations in those severall Churches, and all of them had their distinct Officers amongst themselves, in the which likewise they had all the acts of worship amongst them­selves and did partake in al ordinances of Church-fellowship, es­pecially in the preaching of the Word, Prayer, & in the Sacraments of Baptisme and the Lords Supper, and yet made but one Church, [Page 11]and were all governed by a common-counsell of Presbyters, or by a common Presbyterie within their Precincts, then it must of necessity follow, that as the Mother-churches were first govern'd, all the Daughter-churches to the end of the world must be so go­vern'd, and according to that rule that is set down in the Word of God. So then, the question in hand between us and our Bre­thren is, Whether 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? 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 severall assemblies and congregations in the Church of Jerusalem, and yet so, as they made but one church for government; then our Brethren must of necessity acknowledge that the church of Jerusalem was govern'd by a common-coun­cell of Presbyters, or was presbyterially governed. Neither did our Brethren ever yet undertake to prove, that in case there were many Assemblies in Jerusalem, they had severall and independent presbyteries, neither if they should go about to prove, could they do it. And therefore we may conclude, and that with very good reason and warrantable authority, that as the Mother-church, the Church of Jerusalem in her greatest glory was govern'd, so all o­ther Churches must likewise be regulated to the end of the world; For out of Zion shall go forth the Law, and 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 our Brethren doe make the Church of Jerusalem the patern of their proceedings.

Now that all things may be handled in good order and in a me­thodicall way, I will reduce the whole Disputation concerning the first Question into these four Propositions, and prove them in order. The first, That there were many Congregations and severall Assem [...] of Beleevers in the Church of Ierusalem, in the which they enjoyed all acts of worship, and all the Ordinances amongst [Page 12]themselves, and did partake of all acts of Church-followship, especi­ally of preaching, and in the administration of the Satraments and Prayer, and that before the Persecution we reade of, Acts 8. v. [...]. The second, That all these Congregations and severall Assemblies made but one Church. The third, That the Apostles and Elders governed, ordered, and ruled this Church, joyntly and by a Com­mon-counsell and Presbytery. The fourth, That this Church of Ie­rusalem, and the government of the same, is to be a pattern for all severall congregations and assemblies in any City or vicinity to u­nite into one Church; and for the Officers of those congregations to governe that Church joyntly in a Colledge or Presbyterie.

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 Presbyteri­ally governed, and were all dependent upon their severall Pres­byteries; and that the ordering and managing of that govern­ment lay only upon the Presbyterie, and was their peculiar who had the power of the Keyes. Now Christ gave the Keyes to the Apostles and Presbyters only, and whatsoever the Apostles did in ordering and setling the government of the Church, they did by Christs command; and that order and constitution they set down in the Church, was to be perpetuated and continued to the end of the world. And the violating of this order and di­vine constitution, was the occasion of the rise and growth of An­tichrist, and the very cause of all those confusions that the Christi­an world hath for these many generations been wearied and an­noyed with; and the occasion of all those Schismes, Sects, and Heresies the world hath ever swarmed with: and the re-establi­shing and reducing of it to its pristine constitution, will be a means not only of removing all scandall, and taking away of all division amongst Brethren, and be a singular means also of esta­blishing a flourishing governments in Church and State, and for the procuring of the blessings of God upon the three Kingdomes, but a way also of ruining that Man of Sinne, and of making an absolute Reformation through the whole world.

Let us therefore first take notice what government was establi­shed by God in all the Primitive Churches, Acts 1 [...] And when they had ordained them Presbyters (for so it is i [...] [...] origi­nall) in every Church, and had prayed with fasting, they commen­ded [Page 13]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 Vers. 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-counsell of Presbyters. And Paul to Titus, chap. 1. vers. 5. For this cause, saith he, left 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 only, 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, ch. 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 of 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 [Page 14]Saints. Here againe he injoynes all the Churches to yeild obedi­ence, and to submit themselves unto the government of the Pres­byterie, shewing them that it is their place to obey, and for their Ministers to rule; and that so long as they command in the Lord, they out of conscience ought to obey them, and that for a double reason; For 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 oversight 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 Presby­tery. And in Acts 15. it is said, that Paul and Barnabas went up to the Apostles and Presbyters, &c. And when they came to Jeru­salem they were received of the Church (it is not said of the Chur­ches, but of the Church) and of the Apostles and Presbyters, &c. and Vers. 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 Je­rusalem, saith Saint Luke, the Brethren received us gladly. And the day following Paul went in with us in to James, 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 jurisdi­ction, that is of ruling, which was ever to be exercised with o­thers, and not alone; and that consisted in admitting of mem­bers, and in conventing men before them upon occasion, in ad­monishing if any offended, in suspending from the holy Com­munion till reformation or amendment; and if they continued obstinate and incorrigible, in excommunicating and casting of them out of the Church, and upon repentance, in receiving of [Page 15]them in againe, and in ordaining of Officers, and in appointing the times of meeting, and the places where. And within these limits, as I conceive, is all the power given to the Presbyters ter­minated, and this they are by Gods ordinance joyntly and by the common-counsell of Presbyters to exercise; and therefore the Presbyterian government was the order of ruling and governing all Churches, that God himself established, and is to be continued to the end of the world; neither do I ever reade, that the people or the congregations were joyned with them in their commissi­on, or had any power given them of ruling. For Saint Paul 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 his first Epistle to Timothy he commands Timothy againe and a­gaine in chap. 5. vers. 21. and in chap. 6. v. 12, 13. I give thee charge in the sight of God, &c. That 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 maintaine that government unblameable that was ap­pointed by the Apostles; and that was the Presbyterian govern­ment, and the ruling of all Churches by joynt consent, and a com­mon-counsell or Colledge of Presbyters; so that nothing ought to be done or transacted of publick concernment without their joynt and mutuall accord or agreement and common consent of the Presbytery. And therfore when Diotrephes assumed unto him­self and his particular congregation a power and authority to rule according to his will & pleasure, without the consent of the Pres­bytery, & opposed John the Presbyter, he sharply reproves his pro­ceedings & signifies to the Church, Epist. 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. John) con­tenteth not himself onely to prate maliciously against us, but he will not receive the brethren, nor suffer others, but casteth them out of the Church; which is an evill thing in him, saith Saint John: 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 himselfe alone, and his particular Congregation, that power that belonged unto the colledge or councell of Presbyters, and was [Page 16]to be moderated and exercised onely by the conjoynt and com­mon consent of the Presbytery. For God had appointed, that his Church should be governed by a Presbytery; and Diotrephes would have his Congregation Independent, and have an absolute jurisdiction within it self, Which, saith Saint John, is an evill thing. So that I cannot but wonder, that 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 due­ly weighed and considered; it will appear that he was the first that opposed the Presbyterian Government, and for the which he was by Saint John sharply reproved, and in him, all that follow his steps, and will not submit themselves to the Presbytry 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, it is by the Word of God, sufficiently confirmed, that all the Churches we read of in the New Testament were so many cor­porations in Christs Kingdome, which were to be governed by a common councell of Presbyters. And so for many years after the Apostles it was governed Communi consilio Presbytererum, as our brethren the Independents do confesse and proove by anti­quity and humane authority, which weapon I do wonder they will contend with, in deciding of Gods matters, which are onely out of his holy Word to be proved; which is to be the rule of our faith. But it seems 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 Centory, his words are these upon the first of Timothy, Synagoga & postea Ecclesia seniores habuit, quorum sine consilio, nihil age­batur in Ecclesia. Quod quâ negligentia obsoleverit nescio, nisi do­ctorum desidia aut magis superbia, dum soli volunt aliquid videri. Take 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 know not, unlesse it were perhaps the sloath, or rather pride of the Teachers, whilest alone they would seem to be some body. Here it is acknowledged by their own testimony, that in the Apostles time and many years after the Apostles, nothing was done in the Church without the counsell of the Presbyters; [Page 17]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 Jeromes testimony, who in his Commentaries upon the first chapter of the Epistle of Paul to Titus, largely decla­ring himself (as in many other places) concerning the occasion of the change of that government established by the Apostles, saith, Idem est ergo Presbyter qui & Episcopus, & antequàm, dia­boli instinctu, studia in religione fierent, & diceretur in populis, ego sum Pauli, ego Apollo, ego autem Cephae, communi Presbyte­rorum consilio Ecclesiae gubernabantur, &c. In the which words he acknowledgeth by the first institution, all 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 Presbyterian Government came to be changed, and the Hierar­chiall was put in the place; affirmeth, that it was through fa­ction, and for the avoyding of further Schismes and rents in the Church and cities, the very words before coted out of Saint Je­rome, and confesse that before that time, the Churches were go­verned Communi consilio Presbyterorum, not by the people or any one Prelate, but by the Presbytery and their councell. And if hu­mane authority were needfull in this businesse, I might make a volume with their very expressions, to prove the novelty of the Hirarchicall government, and that of the peoples jurisdiction assuming the Authority of governing into their hands, and the Antiquity of the Presbytery and that by the enemies own con­session. But I am resolved to cleave onely unto the Word, and sound reason deduced from thence, for the deciding of this controversie, being sorry that there was so much as occasion of naming humane authority in a point of Divinity. As for the Pres­byterian government, in the sense that I understand it, there is no­thing more cleer to me in all the holy Scripture. Yea the very word and name of Presbytery signifieth a 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; [Page 18]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 wisedome 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 discern of the sufficiency of their gifts and abilities for this work, 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 of 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 Sheepheards of the people, and are said to feed the flocks committed to their charge, by which word is understood the exercise of all lawfull and mode­rate authority agreeable to the Law of God over them; so the Presbyters and Ministers are called the Pastors and Sheepheards, yea, and Stewards over the flocks committed to their charges, and they are commanded to feed them, by which metaphor they are invested with the authority and power both of preaching and ruling, and have the Government over those flocks put into their hands, which they must alwayes exercise according to Gods Word; they must feed them and rule them in the Lord, and not after their own wills and pleasures, they may not have dominion over our faith, as Paul saith in the 2. of the Corinthians, chap. 1. vers. 24. But that they should be helpers of our joy; that is, they may not usurpe an absolute Soveraignty or power over the con­sciences of the people, as if the spirituall state and welfare of their flocks depended on them, which is onely grounded upon their faith in Jesus Christ; but as they are the Stewards of God, and Ministers and servants of the Church, so they should com­fort them and rejoyce their hearts in the Lord, and establish them in the faith; and use all the care and diligence that is possible, like good Sheepheards, to preserve the flocks committed to their charge, that they straggle and stray not from Christs fould, and run not into the by-wayes and thickets of sin and errour, and be [Page 19]corrupted with noysome food, and false Doctrine: and if they have any among them that are unruly, that they bring and re­duce them into order: or if they have any sick, feeble, poor or weak, that they cure, releeve, comfort, and restore such: and if they have any that are infected or scabby, that they remove such from the sound, till they be recovered: or if they have any broken or wounded, that they heal and recover them with all lenity and humanity; and that they should by common councell govern and order their flocks, and take speciall care that the particular Pastors and Ministers of the severall Congregations and Assemblies un­der their Presbytery and charge, assume not any sole and soveraign Authority to themselves over the flock, to do any thing of publike concernment, without 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 Con­gregations consist, in whom the sap of youth is not yet dryed up; or if many of them should be of riper years, yet they know little what belongs to government, and therefore they can never be so well able to govern, as men both of known learning, ancient experience, and honesty, and approved judgement and integrity, as a 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 gifts 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 [Page 20]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 Presbyters gifts and characters, we may not, we dare not acknowledge them as such. These are their formall words in print. Before I come to my answer, I desire there may be speci­all notice taken of this Objection, and such like; for, for ought that I know, if any man will argue after this manner, all Christi­an religion may be called in question, and no man will have any Creed or Belief, except he may make his own Articles, as Thomas did, who said, Ʋnlesse I put my hands into his side, and my fingers into the print of the nailes, I will not believe. And as the Jewes said unto our blessed Saviour, Thou that savest others, now save thy selfe, 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 speak with strange tongues, to foretell things to come, and heal the sick, &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 we will acknowledge them for a true Presbyterie. See the vanity of these men, and the instability of their faith, by their own confessi­on; miracles will make them believe any thing, if we may cre­dite their own words, though never so contrary to their judgment 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 Chri­stians, that those wonder-working miracles were but temporary, as the miraculous feeding of the people with Manna in the Wil­dernesse, where they were fellow-communers with the Angels, [Page 21]and continued but till they came into the 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 deceiveablenes 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 cōmanded 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 we may believe 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 belief 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 works 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 he must rise early and never go to bed, that will please all men: and truly it would be not only difficult, but an impossible thing, for any State or great Councell, were it never so wise, to please all the people under them. God himself, 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 took too much upon them. And afterwards they cast off Gods own government [Page 22]and God himself, as the Lord complains to Samuel in 1 Samuel, and would set up a government after the modell of their owne brain, as it is at large set down in that Book. And not long after they changed the manner of Gods worship, in Jeroboams time, and taught the fear of God, as the Lord complaineth, Isay 29. af­ter the precepts of men, and rejected Gods Commandements, as Christ saith, Matth. 15. and Mark 7. So that what they thought best in their own 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 Prophets, commanded to cleave unto it; saying to the Law and to the Testimony, Isay 8. Even so it is now in these dayes, they content not themselves with that ordinance that is set down in the written Word, but say; Come shew us some miracles, and then we will believe you are a right Presbyterie. Our Saviour speaking to the Jewes concerning S. Iohn the Baptist and Him­self, Iohn, saith he, came neither eating nor drinking, and ye say be­hold he hath a Devil; the Sonne of Man came both eating and drinking, and ye say, he is a wine-bibber, a friend of Publicans and Sinners. So that whatsoever method or way God used to con­vert them, they cavil'd against it, and were never satisfied; al­wayes resisting the Spirit of God, as Stephen told them in Acts 7. So now, in these our times they look for miracles, and a new way of teaching. But all good Christians are forbid to listen after, or to give heed to miracles; and are sent unto Moses and the Prophets Luke 16. and are commanded to search the Scripture Iohn 5. Yea our Saviour himself in the person of Abraham, Luke 16. saith, That if men wil not believe Moses & the Prophets, they wil not be per­swaded by miracles: and I am confident, that could the Presbyters do al those miracles these men desire, they wold the more reprocah them, and exclaime against them, & affirme they wrought by the Devill, as the Jewes 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 externall performances; for I am instructed in the holy Scriptures, that the Devill can transforme himself into an An­gell of light, and that the Deceivers and false Teachers shall come forth in sheeps clothing, and for outward appearance shall equal­lize, if not exceed, the faithfullest and truest Pastors and Ministers of Christ; and therefore we are in speciall, commanded to take [Page 23]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 be­lieve 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 of Religion. But as I said before, if men may argue af­this way, The Presbyters in the Apostles times did miracles, and spake with strange tongues, and their Scholers and Disciples did the same; do you likewise, and then we will acknowledge you to be true Presbytters, otherwise we will not. Thus the Jewes might have ar­gued against all their Prophets, as against Isaiah, Ieremy, Ezekiel, &c. Moses and Elias fasted forty dayes and forty nights, and did many miracles, do you so, and then we will believe you are true Prophets, and sent to us of God, otherwise we will not be­lieve you to be true Prophets. Yea all the wicked and ungodly men of these times may argue thus also. 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 ye can do no Miracle: Ergò, 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 tied 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 speak infallible truths by direction from God; nor you [Page 24]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 others necessities, but are ra­ther burdensome and exacting from others; nor they do no mira­cles, nor speak not immediately by inspiration, and ex tempore; but by Study and out of their Books, and are confined to time, and speak not in strange tongues and languages, one after another by Interpreters. Ergò your ministers are not Gods Ministers, nor your Congregations the true Church, nor your people true Chri­stians; for you want all those things that the Primitive Christians and the Primitive Churches had.

There is a Pamphlet lately come out, and highly esteemed and prised amongst many, full of such consequences as these, which if they hold good against the Presbyters, they may also for ought I know, be of equall validity to overthrow, not onely all Christi­an Congregations, but indeed all Christian Religion. But brief­ly to answer. 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 succeeding ages; and we consider in them and in the Christians of those times, something extraordinary and tem­porary, as 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 himself 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 ordinary, and we are tied to the written Word. But we consider likewise in the Apostles and Primitive Presbyters, that that was permanent and to continue in all Mini­sters [Page 25]and Presbyters, in all succeeding ages to the end of the world, and that was the power of order and preaching, and the power of jurisdiction that is of ruling (which is not denied by the most learned of the Independents themselves) and this I have proved by the Word of God, to be transacted over to all Christian Chur­ches, whose Presbyters have that power given unto them; nei­ther will the Learned Brethren deny it, what so ever the igno­rant may do. Yea, the very name of a Presbytery (as I said before) if we look through the whole Scripture, signifieth a Magistracy, 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 ma­ny Committees, their limits and bounds prefixed them, as at this day all Committees through the Kingdome have in their se­verall Hundreds, Wapentakes, and Cities, to whom the ordering and government of those places that are under them, are commit­ted; so that all that is done or transacted, must be done by the joynt consent and counsell of the whole Committee, not any par­ticular man or any two of them severally considered by themselvs, can make an order, but that order only is binding which is made by the joynt consent and common agreement of them all, or the greatest part of them assembled together. Even 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 counsell of the severall Presbyters, or the greater part of them. For this was the order the Apostles establi­shed, appointing in every City a Presbyterie; and when they had so ordered the Churches, they set them all to their severall im­ployments, the Presbyters to command, and all the people and particular assemblies and congregations under them, to obey; nei­ther is it ever found in the holy Scriptures, that the people were joyned with the Presbyters in their commission. So that they that oppose this government, resist Gods Ordinance. And if we looke into all the Epistles writ by the Apostles to the se­verall Churches, we shall finde in them, that they enjoyne all the [Page 26]severall congregations to yeild obedience to their Pastors and Ru­lers over them, and signifie unto them that they owe unto them double honour, especially such as labour in Word and Doctrine; that is, they must yeild unto them, not only due reverence and subjection, and obedience to their counsell 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 with­out solicitous care, follow their holy imployments and wait upon their severall Ministeries. So that the place and imployment of the Presbyters, is to teach and rule the people; and this is their proper work, and peculiarly belongs unto them; and the imploy­ment and place of the severall congregations under them, is to hear and obey: and therefore if the severall congregations do as­sume unto themselves the power of ruling, they take more upon them then by God is allowed them: and the Presbyters in yeilding unto it, reject their own right, and devest them­selves of that authority that God hath put into their hands; and by so doing, in time may not only bring confusion into the Church, but to all those Countries where such usurpations are tolerated. I cannot but speak my conscience in this point: And truly, very reason dictates unto a man, that they only should have the autho­rity of commanding and ruling over the Churches, to whom the power of the Keys is given. Now it is given only to the Ministers and Presbyters, as we see it in Iohn 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 overthrowing of the which, was the cause of all those confu­sions, both in doctrine and manners that is now come upon the world, and was the cause, not only of the rise, but the growth of Antichrist. And the reducing of it again into the Church, & the re­establishing of it, will be the confusion of that Man of Sin, and of all the Antichristian-brood, and be a means 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 [Page 27]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 do­ctrines, which among the Jewes was ordered and administred by an assembly and counsell of learned, experienced, and judici­ous men, and by a Presbytery, Consistory, or Colledge of a­ble men for governement, chose and selected out of the peo­ple for this very purpose, by such as could judge and discerne of their abilities: the which assembly and company, is by Christ himself called a Church, because it did represent the Church, and in this place Christ did establish the like to be continued in the Christian Church to the end of the world, making his Apostles this representative body, and their successors all the godly and ho­ly Ministers and Presbyters, and gives unto them the same power and Authority, to judge and determine of all things belonging unto faith & manners that was observed in the Jewish Church, in all Ecclesiasticall Discipline. For otherwise, the Christian Church should be inferior to that of the Jews, if they had not the same Priviledges for the censuring of manners and Doctrines, and the same power of jurisdiction and ruling that they had. Now all power of jurisdiction among the Jews, was exercised not by the promiscuous multitude, or by the whole Congregation, nor by any particular man, nor by two or three (as the place above spe­cifies) but by an Assembly, Senate, Councell, or Presbytery of understanding men assigned to that purpose, which our Saviour himself calleth a Church; and this government established in the Christian Church, are the severall Presbyteries, where all things are transacted by common and joynt consent, and this was the practise of the Apostles at Jerusalem, who did all businesse of publike concernment, by common and joynt consent, as is mani­fest, in the first chapter of the Acts, in chusing of an Apostle in Judas his place. And in the sixt chapter in chusing of Deacons, [Page 28]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 perpetuateds 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, and it is their place onely to ordain Mini­sters and Church Officers, (whatsoever Authority the people may exercise in the chusing of them) as Paul 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 Syna­gogue, who governed by joynt and common councell; as is evi­dent and manifest, in that there were superior and inferior Judges, Commanders, and Rulers, according as their yeares, gravity, and wisdome made them more eminent then others, and venerable to the people: as may appear in many places as Acts 18. ver. 8. It is said there, That Chrispus the chiefe Ruler of the Synagogue be­leeved with all his houshould. So that if there were a chief Ruler, or Judge, 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: as where there is a chief 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 arbitrement of their Rulers and Governours. So that the severall Churches or Syna­gogues under the Jews, were in subjection to those Rulers, and were governed according as by common councell they ordered. And Mat. the 5. vers. 22. And behold there came one of the Rulers of the Synagogue, whose name was Jairus, 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 Syn gogue. So that we may observe the people in every Synago­gue were governed and commanded by their Rulers, and they [Page 29]were to yeeld obedience unto them, and were not joyned with them in Commission, but stood to their determination, as all men use to do in Courts of Judicature, that appeal unto them for ju­stice. And this custome and manner of government was trans­acted over to the Christian Churches, and those that were called Rulers among them, are among Christians sometimes called Presbyters, sometimes Guides, sometimes Rulers, and by Christ himself 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 proof, That all Churches we 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 four Propositions or conclusions, I undertook to make good. The first was, That there were many Congregations and severall Assemblies in the Church of Jerusalem, in the which they had all acts of worship, and did partake of all Ordinances and of Church-fellowship; and that before the persecution we read of Acts 8. and under the persecution, and after the persecution. And for the proof of this Proposition, and every branch of it, I will first produce such places of Scripture as make for the manifestation of the truth, and from thence frame and form my Arguments. Mat. 3. ver. 1, 2, 5, 6. In those dayes came John the Baptist, preaching in the wildernesse of Judaea, and saying, Repent ye, for the Kingdome of heaven is at hand. Then went out to him Jerusalem, and all Judaea and all the Region round about Jordan, and were baptized of him in Jordan confessing their sins. 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 sins, [Page 30]and Baptized all that came to him, into Iesus Christ, saying unto the People, That they should beleeve on him which should come after him, that is, on Christ Iesus, Act. 19. ver. 4. He had his Commission also from God as well as the Apostles, and Bapti­zed Christ himself; he preached also the Gospell and the King­dome of the Messiah as well as the Apostles; and had many ho­nourable Testimonies from Christ himself; as, That he was the greatest Prophet that ever was born of woman, and That he was a bright shining light, and That he was his witnesse; and many other Encomiums and praises did Christ give of him, to ratifie his Au­thority, and 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 took 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 we finde that the people of Ierusalem were all turned Christians, and made members of the Christian Church, and were beleevers. For which way soever the word Ierusalem be taken, it signifieth a numberlesse multi­tude of men, or an innumerable company. For, if we con­sider Ierusalem at this time, she was a most populous City: the Historians that write of that age, relate that she had sometimes in her, no lesse then eleven or twelve hundred thousand; but let it be taken that there were but six hundred thousand inhabitants, it is a vast multitude, and yet seldome was there lesse inhabitants in Jerusalem, if any beliefe 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 reade, Luke 19.11. That the Kingdome of God should immediately appear, and all the Jewes out of all Nations where they were scattered, now repai­red to Jerusalem, and returned into their own countrey, expect­ing the Messiah. 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 baptised 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 Childe, old and young, with all the inhabitants; as many times it happens, in great Earth quakes, or some Pestilence or Inundation, that all the In­habitants [Page 31]are forced to leave a City, and to seek some other habita­tion, but we cannot conceive the going out of Jerusalem to Iohn Baptist in this large sense and expression; so that in this place it must be taken Synecdochically, and we are to understand a great part, or a chief part for the whole: as when a City is said to en­tertaine a King, or to go out to meet a King, here it is to be under­stood principally of the chief Officers, as the Lord Mayor, Alder­men, and the Common-counsell, and all their severall Compa­nies, and chiefe Captaines and Commanders, with all their mag­nificence; so that in this notion the common people and the or­dinary Citizens are not thought on, or at least are not numbred. As when JESUS was born in Bethlehem, and the Wise Men came to Jerusalem, to enquire where they should finde him that was born King of the Jewes, 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 Jerusalem, is to be understood, all the chief Officers and Courti­ers, for the common people were glad of it; for that was the day they had long looked for, and rejoyced at: but Herod being an Usurper and a Tyrant, and all his Nobles, Peers, and Great men being confederate with him, and adjutors in his usurpation and tyranny, and conceiving that Christ was an earthly Monarch; and that after the manner of the Kings of the Earth, he would not only pull down the Usurper, but likewise call all them in question, as guilty of High Treason, and cut them off as com­plicers and abettors; this made them tremble and fear; and be­cause it was the generall fear of all the great men in Ierusalem, and of all the Courtiers and Officers under Herod, therefore it is said, that Herod and all Ierusalem with him was troubled. So that Ty­rants and their complyces never have any reall peace. But in this sense also it cannot be understood, that Ierusalem went 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: and in this sense the word Jerusalem must be taken, for a mighty mul­titude of men in Jerusalem that were made Christians; for other­wise the Evangelist would have said, many went out of Jerusa­lem also, as well as out of other places: but in saying that all Ju­dea, [Page 32]and all the Regions round about, and Jerusalem went out; this metaphoricall expression doth signifie, That an infinite num­ber of people in Jerusalem it self, were made Christians and members of the Church, and that it is so to be understood the pla­ces following will evidently evince it: for in Matth. 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 em­phatically, to set forth the growth and increase of Believers, and the multitude of Christians, as Luke 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 believers, 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 Pharisees and Lawyers reje­cted the counsell of God against themselves, being not baptized of him. So that by the witnesse of our Saviour Christ, except the Pharisees and the Priests; all the people, or the generality of the people in Jerusalem were baptized, and became Christians, and imbraced the Gospell: and this was accounted among the mira­cles that was wrought in those dayes, and as a thing of speciall observation, and as a matter of wonder; as we may see in the message our Saviour Christ sent unto Iohn the Baptist by his Dis­ciples, when he bad them relate unto their Master, what they had seen and heard in the 22 Verse; tell him saith he, That the blinde see, the lame walke, the Lepers 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 poor imbraced 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 meer man could have wrought such a work, as to draw the hearts of 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 [Page 33]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 fol­lowed, because for a time, Herod himselfe countenanced Iohn, Mark 6.20. and 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 re­proved him, and 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 and smiling, they will all frown; and if the King commends any man, they will all admire him; and if he hears any Minister glad­ly, they will all hear him willingly: and if he when he is repro­ved, be angry and displeased, and will cut off his head whom he had so honoured but the day before, then all the Courtiers, they will help him, and further the work: as we may see, not only in the example of Iohn Baptist, but in Haman; as soon as the King fround 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 annimated 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 Jerusalem, for a few could not have awed the King and kept him in fear: and therefore he was forced to defer the cutting off of his head, till he had got [Page 34]to him all the strength of Galilee, all his Lords and high Captains, and his chief Estates and Commanders, Mark 6.21. And when he thought himselfe strong enough, then he exercised his tyranny. Yee, 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 John, 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 ene­mies, all the people, or the generality of them were Believers; and it must of necessity be a mighty multitude, that kept all the Priests and all the Elders that had all the power in their hands, in awe, that they durst not so much as open their mouthes against Iohn the Baptist. From all which places, and many more that might be produced, to prove, that there were so many Believers in Jerusalem as could not all meet in one place or room, or in one Congregation, to partake in all acts of worship, I thus argue.

Where there was an infinite multitude, or a mighty City of Be­lievers, there they could not all meet together in one place or room, or in one Congregation, for the enjoying of all acts of worship, and for edification (which is required in the Churches, 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 toge­ther in one place or room, or in one congregation for the enjoying of all acts of worship, and for edification (which is required in the Church of God) but of necessity must be distributed into severall congregrtions and assemblies, and divers divisions, that they might all be edified, & partake in all ordinances. For the major, it is clear, by the very light of nature, and all reason: for there is no one place or house that can contain a whole City, or infinite multitude of Be­lievers: and if any great place could contain them, they could not all be edified and partake of all the acts of worship. For if the very great raw-bon'd building of Pauls it self were cramm'd full of peo­ple, and had a Preacher of the strongest lungs in the City, half the [Page 35]people could not hear and be edified, as daily experience teelleth us; so that of necessity, if they would be edified, and partake in all the Or­dinances, they must be distributed into divers congregations, and severall assemblies. I 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 entertain 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 Believers. So 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 Chri­stians and Believers, as kept a tyrannicall King in awe, and all the Magistrates and Elders in whose hands was all the power and au­thority; and struck such a fear and terror into them all, that they durst not exercise their cruelty and tyranny over them, though they were their inveterate enemies, and desired it: There of necessity the number of the Believers must be so great, as they could not all meet together in one place or room, or in one congregation, for the enjoy­ing and partaking in all the acts of worship, but if they would be edi­fied, must be distributed into divers congregations and assemblies. But in Ierusalem there were such an infinite company and multi­tude of Christians and Believers, as kept Herod himself, the tyrant, in awe, and all the Magistrates and Elders, in whose hands was all the power and authority; and struck such a fear and terror into them, that they durst not exercise their cruelty and tyranny over them though they were their inveterate enemies, and desired it. Er­go, of necessity the number of the Believers was so great, as they could not all meet together in one place or room, 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 assemblies. For the Major and Minor of this Syllogisme, be­sides the force of reason and common understanding, which were enough to convince any rationall creature of the truth of them: the holy Scripture it self (as from the places above specified, is [Page 36]manifest) prove them. So that none can doubt of the truth of the conclusion, but such as will call in question truth it self. I might out of the severall places above mentioned draw many more Ar­guments to prove the conclusion; but because I study brevity, these for the present shall serve, to prove, That by the very bap­tisme and Ministery of Saint Iohn the Baptist, there were such an infinite company of Believers in the Church of Jerusalem, as they could not all meet together in one place or congregation, for the injoying of all the Ordinances. I will now therefore go on, to shew the increase of Believers that was 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 conclusion. Iohn 4.1, 2. Now when the Lord knew how the Pharisees had heard that Jesus made and baptized more Disciples then Iohn (though Iesus himself baptized not, but his Disciples) here observe, that where there was a mi­stake in the relation, there the Evangelist forthwith shewes it, to rectifie mens understandings, as where it was reported that Christ baptized, he shewes it was a mistake, for his Disciples on­ly baptized: but where it is said, that Jesus made more Disciples then Iohn, that is taken pro confesso; and it was true; for Iohn himself in Chap. 3. vers. 30. had said, He must increase, but I must decrease. Christ therefore made many more Disciples and Believers then John, and added daily 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, Iohn 6.37. And as many as received him, to them he gave power to become the sonnes of God, even to them that believe upon his Name, Iohn 1.12. and these were infinite multitudes, as we shall see by and by. In Iohn 7.31. it is said, That many of the peo­ple of Ierusalem believed on him; and in Vers 40. they said, Of a truth this is that Prophet. And in the same Chapter, when the High Priests sent the Officers to apprehend Christ, and returning without him; and the High Priests demanding the reason why they had not brought him, the Officers replyed, saying, That ne­ver man spake as this man, Vers. 47, 48. Then answered the Pha­risees, are ye also deceived? Doth any of the Rulers of the Pharisces believe in him? but this people that knoweth not the Law is cursed. Take here notice of the confession of the very Pharisees, exceping [Page 37]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: certainly 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 chief Rulers many be­lieved on him, but because of the Pharisees they did not confesse him, lest they should be put out of 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 multi­plication of Believers. And in Vers 19. The 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 Jerusalem 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 highly honour him and magnifie him; and did receive him com­ming into Jerusalem with such an acclamation, crying, Hosanna, as in this 12 Chapter is specified; and is more largely set downe in 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, & they that came after, cryed Hosanna, & said, this is Jesus the Prophet of Nazareth, they all believed in him, and confessed him before the world. Now our Saviour 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. Yea, the very children believed in him, and openly, and in the Temple cried Hosanna. And Christ him­self [Page 38]allowed of their testimony, and avouched they did well, and accordingly as was written. And in Luke 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 hear 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 Jerusalem 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 ad­dition of Disciples and new Believers; so that the number was daily augmented; we finde no diminution: but if some that fol­lowed Christ for bread, that were but Hypocrites, left following him; yet in those places we read again and again of numberlesse companies that daily came in, and believed in him. And to all this we may adde, that Iohn the Baptist and his Disciples, a little be­fore his death; and Christ and his Disciples, by reason of the in­crease of the multitudes of Believers, were forced to baptize in severall places. For so it is in Iohn 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 Enon, neer Salim, because there was much water there, & 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. Di­sciples, as we may see in the 9. of Luke, 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 rejoy­cingly confest to Christ, when they returned to give him an ac­count of their Ministery. And without doubt if these miracles wrought so with the very Disciples, they prevailed much more generally with the people to make them beleeve, so that infinite [Page 39]multitudes of people came in and were Baptized, as the Scrip­ture it selfe informeth us. And of necessity, so many Ministers, must have severall places to Preach in, and severall congrega­tions and Assemblies to Preach to, and severall places to Bap­tize in: for otherwise there would have been great confusion; for but one of them could speak at once; and all these Disciples were taken up in their severall Ministeries, and had their hands full, as the Scripture it self sufficiently declareth in expresse words; for it is said, That Christs Disciples Baptized in Iudaea; and Iohn in Enon neer Salim, because there was much water there. It seems there was too little water to Baptize them in, in other places, w ^ch expression is worthy to be taken notice of. And amongst those that came to be Baptized, multitudes of them came from Ierusa­lem. And if we compare times with times, which will make much for the evidencing of the truth, and consider the divers passages in the holy Scriptures, we shall finde the like division of the people in those dayes; some standing for Christ and Iohn 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, between them they call Caviliers, and those they call Parliamentiers. Now what twenty or thirty places in the City of London, can contain 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, but they continue still Malignants and remain all members of the Malignant Church. And as in these dayes all that wish well unto the true Religion through both city and kingdome, and love their Country, stand for the Parliament; so in those dayes those that loved Zion and the prosperity of Ierusalem cleaved unto Christ and the Gospelll 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 Pharisee or Malignant Scribe or Ruler, [Page 40]there was ten of those that beleeved in Christ, and honoured him and all his Ministers and Disciples. Yea the Pharisees themselves do acknowledge it, not once but many times, as is evident from the places above cited, and many more that might be produced. So that if I should frame no Argument out of them, it is apparent, that those new additions of beleevers that were converted by Christ and his Ministery, considered by themselves a part, from those that Saint Iohn the Baptist converted, were so great and nu­merous, that they could not all meet in any one place for partaking of all acts of worship, but of necessity must be distributed into severall Congregations 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 City of Ierusalem, whom the Pharisees accounted accursed, there they could not all meet at any one time, and in any one room or place and in one Congregation, to partake in all the Ordinances, but of necessity must be distributed into seve­rall assemblies, and diverse Congregations, if they would all be edified: But in Ierusalem (the Scribes, Pharisees, and Rulers by their own confession, being excepted) there was an innumerable multitude of beleevers, and in a word, the whole people and City of Ierusalem, whom the Pharisees accounted accursed. Ergo, they could not all meet together at one time, and in one place to partake in all the Ordinances, but of necessity must be destributed into seve­rall assemblies and divers Congregations, if they would all be edified. For the major no rationall man will deny it, that hath but read the Scriptures, or is but a little acquainted with the Histories of those times. For the minor it is evident from the placed produced; and therefore the conclusion doth necessarily follow, But I yet further thus argue.

Where there was a world of beleevers, with many Rulers and men of great place & office, with infinite multitudes of men and children, and all the people, they could not all meet together at one time, and in one place and Congregation to pertake in all acts of worship; but of necessity must be distributed into divers assemblies and severall Con­gregations, if they would all be edified. But in the Church of Ieru­salem, there was a world of beleevers, with many Rulers and men [Page 41]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 of 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 himself 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 entertained him with their acclamations, and crying Hosanna, the very children also seconding them. And that the chief Priests, Scribes, and Elders, sought to destroy him, and could not finde what to do, for all the people were very attentive to heare him. 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) believed in Jesus Christ, and were his Disciples, and such as were converted by his ministery; and such a multitude there was of them, as for that present, they so awed the High Priests and Elders, that they durst not destroy Christ, though they desired it; so that the minor stands firm; and from the premises the conclusion necessarily followeth. But out of the former places I yet further thus argue.

Where there was such an increase of multitudes of Believers, 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 John Baptist and all his Disciples, were for the numerosity of them, forced in severall places to preach unto them and baptize them; there they could not all meet at any one time, or in any one place or room, or in one congregation, to partake or communicate in all acts of worship; but of necessity were distri­buted into severall congregations or assemblies, if they would all be edified. But in Jerusalem there was such multitudes of Believers that went out to the Baptisme of Iohn 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 himself and his seventy Disciples, and his twelve Apo­stles, and Saint John Baptist and his Disciples, were for the nume­rofity of them forced to divide themselves into severall places, and [Page 42]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 edified. For the Major and Minor of this Syllogism, they are so evident, both by reason, and the holy Scripture, that no man that hath not resol­ved with himself to remain incredulous, and continue in his ob­stinacy, can deny the truth of them; so that the conclusion of ne­cessity must from the premises be granted. And all these multi­tudes of people, were believers before Christs Sufferings, Resurre­ction, and Ascension. Now I will take a Survey of the numbers that were added to the Church, and to these Believers, by the powerfull preaching and miracles of the Apostles after Christs Ascension. And from the divers places that I shall gather out of the Acts of the Apostles, frame such Arguments, as shall make it yet more evident, that there were such multitudes of Believers in the Church of Jerusalem, as they could not all possibly meet to­gether at one time, and in one place or room, or in one congrega­tion, to enjoy 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 we reade of in Acts 8.1. and in the Persecution, & af­ter the Persecution. But before I come to the proof of the particu­lars, I must answer to some Objections, made by our Brethren the Independents; the first of the which is, out of the first Chapter of the Acts of the Apostles, from which they endeavour to prove, that the number and multitude of Believers in the Church of Jeru­salem was not so great, but that they might all meet in one room or place, and in one congregation, to partake in all acts of wor­ship; the words on which they ground their Argument, 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 Jerusalem, that is to say, all the Believers, did meet in one place; for in this number of names they would have all the whole Church in Jerusalem included or confined; which to me is a wonder, that such Learned Men as many of them are, should so argue: for this must be the scope of [Page 43]the Argument, if they intend to prove, That the whole Church in Jerusalem and all the Believers there, were not so numerous, but that they might all meet 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 Jerusalem: this, I say, must of necessity be their meaning, or else their Argument concludes no­thing to the purpose. The invalidity of the which, I am most con­fident will by and by evidently appear (though all the former Ar­guments to the contrary should not so much as be thought of) and withall, it will also be obvious to any judicious man, that in all respects their Argument makes much against themselves. For if I should grant unto them, that at this instant of time that that place speaks of, the whole Church in Jerusalem, or the number then of Believers, were no more, but that one place might have contain'd them all for the enjoying of all Ordinances (which I cannot do, 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 room 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 difference between one hundred and twenty names (for there was no more in this assembly) and in many ten thousands, which all the World knows could not be contained in any one place of Jerusalem to communicate in all the Ordinances, though that place had equallized the most magnificent Structure that ever the World yet saw; especially, they could not have all met there to edification, for they could not have all heard and un­derstood: and we know that in the Church, all must be done to edification; and this would rather have hindred the mutuall edifi­cation of the assembly, and have brought a confusion, rather then any profit or benefit unto them. But the truth is, the number of names here spoken of, if we will go to the genuine interpretati­on of the place, not to speak of the universall consent of all the learned Interpreters, who gather that in this assembly, the seven­ty Disciples the Lord Jesus sent out to preach through all Judea, and all those other Ministers of the Gospell that had been Christs, and Saint John the Baptists Disciples, every one of the which was thought fit for learning and divine knowledge, to succeed [Page 44] Judas in his Apostleship and to be a Disciple; all these or most of them, or such like, were those that are included in this number of names. I say, to omit this interpretation of all the most orthodox Divines, and their universall agreement and harmony in their lear­ned Commentaries about this portion of Scripture, the very words themselves following shew they were select and eminent men, and men of note, and Disciples of longest standing; and all of them or the most of them Ministers & Preachers themselvs; and were indeed the Presbyters of the Church, to whom with the Apostles, the power of ruling was committed; and who with­in themselves, and without the consent of the common multitude of Believers, had power to ordaine their own Officers, and that by their own authority as we may see, Vers. 21.22. Wherefore, saith S. Peter, of these men which have companied with us, all the time that the Lord Jesus went in and out among us, beginning from the baptisme of John, 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 carried in an Aristocraticall and Presbyterian way, and all was done by a joynt consent and the common counsell of them all. Here we finde none of the multitude of the people, though Believers, here were no Women that gave forth their lots. Neither doth the A­postle Peter 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 compa­ny of godly Ministers: yet when they went about other acts of Church government, as choosing of an Apostle, then the Apostles and Elders only by themseves, to whom the power of the Keyes was given, ordered that businesse, and left the Women to their private devotions, and their severall imployments: for in this a­ction of giving forth their lots, there is no mention of the Wo­men. And it is manifest from the Text it self, that this choosing [Page 45]of Matthias was at another time, and without all doubt, upon a set day for this purpose; for it is said Vers. 15. And in those daies Peter stood up in the middest of the Disciples, and said, Men and Brethren. Here was only 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-officers, and admitting of Members into the Church, or casting out of any, till these un­happy times; an usurpation not beseeming that Sex, as afterwards in its due place I hope to make appear. But this by the way. 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 Ministery of Christ himself, the Prophet of his Church; and therefore they were the Teachers of the Church and people, who were their flock which they all fed in common: And from thence it argueth, that the multitude of Believers in Jerusalem was not only a distinct company from them, but that it was ex­ceedingly 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 flock; which is not only absurd to think, but against the evident truth of the holy Scriptures, which relate unto us multitudes up­on multitudes, that were daily converted by the ministery of Iohn 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 manifest from the Text, that they were the Ministers and Preachers of the Gospel, and in that they give them the name and title of the Church, it followeth that the representative body and Presbytery is a Church, and that to them only belongs the power and authority of the Keyes: ac­cording [Page 46]to that of our Saviour in Matth. 18.17, 18. Tell 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 authority is put into the true Mini­sters hands; so that they only have the power and authority of ordaining Pastors and Presbyters among themselves; as Paul suf­ficiently declares in his Epistles to Timothy and Titus: and that they have not only the title of the Church, but a Charter and War­rant also granted unto them of ruling and governing the Church, and of ordaining Church-officers, and that by joynt and com­mon consent among themselves, without the help and assistance of the people and congregations under them, which by God were never joyned in commission with them.

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 some that 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 Offi­cers; for he limits them to go no farther then to the choyce of such as are of least esteem. 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: Look 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 layd 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 Apo­stles to reject their choise, for they keep the power of Ordination still in their own hands, and to them it did belong to ratifie their Election; so that the people had not the power of Ordination then, nor have not to this day, no not of the meanest Deacon or Deaconesse, that belongs onely unto the Presbytery, much lesse [Page 47]have they power of ordaining Presbyters. Indeed for the deci­ding of controversies and differences, they have a liberty given them of making choise of some petty men amongst them, and that they may do without the Presbytery; but they have no power of Ordination. Neither did I ever yet read in the Sacred Scriptures that the people or Congregation had any hand at all in choosing of Ministers and Presbyters, neither were they fit for that imploy­ment; for it is one thing to judge of a mans externall carriage and manners, and another thing of his sufficiency for his indow­ments and abilities of learning, and that men of learning and knowledge onely can do, and the Sons of the Prophets; and it is in speciall given in charge to the Presbyters and Ministers, as it is manifest in the Epistles of Paul 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, besides the knowledge of the holy Scriptures; all which are little enough for the making of a Minister compleat and fit for that Sacred imployment. And all the Primitive Chur­ches in the Apostles times willingly submitted themselves to what the Presbytery then did, and assented to their choyce as in the 14. of the Acts 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 sufficiently manifest, that they are considered in a distinct notion from the people, which also in the holy Scriptures, when they are joyned with their Ministers, are called a Church (as is frequently to be seen through the acts of the Apostles) and in that it doth abundantly appear, by what hath formerly been spoken, and will yet in the following dis­course be farther elucidated, that 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 Ministry, 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 concerement: I say, in all these respects, it is evident that the Church of Ierusalem consisted of many Congregations and [Page 48]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 Congregations were to sub­mit themselves: And therefore this their Argument maketh much against them and greatly for us. And this shall suffice to have an­swered to this their first Objection; which, to speak the truth, is that that carrieth the most appearance of any Argument they produce to prove their Assertion and tenent: for all their other Objections raised from the severall meetings of the Apostles and people, and from the multitude comming to them about the ordaining of Deacons, by which they would perswade the world, that the company of Believers in the Church of Jerusa­lem was not so numerous at any time, but that they might all meet in one congregation, or in one place, to partake of in acts of wor­ship, they consist most of them in Homonymies, and meer Para­logismes, which indeed beseem 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 disturbance of the whole Church and Kingdome, and alienating the affections of Brethren one from another.

I shall briefly run over them. Acts 2.46. where it is related, that the Believers and new Converts continued daily with one ac­cord in the Temple, and breaking bread from house to house. From these words the Brethren conclude, that the multitude of Belie­vers was not so great, but that they might all meet in one congre­gation, and in one place, to partake in all acts of worship; for 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 three thousand Chri­stians might meet together in the Temple of Jerusalem. Ergò, 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 meet in any one place or Congregation, to partake in all [Page 49]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: Ergò, there is but one congregation, and but one Church still of Independents in London, and they all meet together in one congregation. 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 doubtlesse. The truth is, their way of arguing is not to their own honour, to speak but favourably of it, as will appear. For should I grant unto them, that at that time this place of Scrip­ture speaks of, there had been no more Believers in Jerusalem, but those hundred and twenty names specified in the first Chapter of the Acts, and these three thousand new Coaverts; and accord also unto them, that all these did meet together in one 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 Tem­ple, and then followed their severall imployments, and others in private, and they had the holy Communion or Sacrament in se­verall houses; from which it is manifeltly evident, that then when there were newly added to the Church but three thousand Believers, they had many and severall congregations and assem­blies; and without all doubt as the multitudes of Believers in­creased, they were still distributed into more congregations: for it is said, They 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 Sacraments, and communicated in all the Ordinances; which they could not do in the Temple, as afterward will appear: 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 speak nothing; and should I grant to our Brethren, [Page 50]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; and it may be in a short time many hundred thousands more; would any man think or believe, that ten thousand men can meet 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 meet in any one place or congregation? I think no man that hath not abdicated his understanding will so conclude. So that all men may see, not only 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 & 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 fear 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. Ergò, say they, the number of Believers in Jerusalem, was not so great, but that they might all meet together in one congregation; for the place where they did meet, is set down, 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 down, and with the best advantage for their cause. But to speak the truth, this kinde of ar­guing hath no force in it, neither doth it beseem grave men, to trifle thus, in the matters of God and Religion. For should I grant unto them, that all the Believers that then were in Jerusa­lem, and had been converted by John the Baptist, and by Christ and all his Disciples, before the Passion and Sufferings of the Lord Jesus Christ; and the three thousand converted by the first Miracle and Sermon of Peter, after they had received the gifts of the Holy Ghost, and the five thousand after by the second Mira­cle and Sermon, and after the new additions of so many multi­tudes of Believers both of men and women, by reason of the mi­racle [Page 51]wrought upon Ananias and Saphira his Wife; and the o­ther miracles that the fifth Chapter speaketh of; should I say, grant that all these might yet have met in one place, and in any one congregation to communicate in all the Ordinances, which all reason forbids me to yeild to; will it follow, that when there were additions upon additions, and that of multitudes of Belie­vers, that they might still meet in any one congregation to edifi­cation, and have communicated in all acts of worship? For in all reason we may conceive, had we no testimony out of the holy Scripture to back it, that if eight thousand were converted besides multitudes both of Men and Women, with a few Miracles and Sermons: and if at the first preaching of the Gospell after the Re­surrection there was such a great encrease, and such a multiplica­tion of Christians; all understanding, I say, perswades, that in the space of twenty years, there will be innumerable multitudes ad­ded daily to the Church, when the miraculous working of won­ders with the same doctrine still continued: and with all, the same reason will dictate to any man, that then the whole multitude of all those Believers could not all meet 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 argumentation. 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 poor a way of disputing, that it did not bessem 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 working in Solo­mons Porch; for there is the place where the Apostles, and they were together; and I doe acknowledge, that as many as were then, and at that time, in Solomons Porch with the Apostles, were of one accord. But doth this with any rationall man conclude, that every Believer in Jerusalem, both Men and Women and all the Christians and Disciples in Jerusalem, were then together in Solomons Porch, and in one Congregation? I am confident that [Page 52]no wise man will think so; for without all controversie there were then such multitudes of Believers in the Church of Jerusa­lem, as neither many Porches nor many Temples could have con­tained their very bodies, much 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 therefore wave many things that I might justly here utter. But grant it were so, that now in the beginning of the Christian Church, and if I may so speak in the infancy of it, that all the Believers then in Jerusalem night all meet together in one place; doth it follow that they mighte­ver so do in succeeding times, when there was such infinite in­crease of Christians daily added to the Church? all reason will 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 containe them? And there is no man as I conceive will deny, but that the Apostles and those Primitive Ministers, had mother manner of convert­ing faculty then our Brethen; for the Apostles as it is well known did not build upon others foundations; yea, they took it as a di­sparagement unto them, for so Saint Paul in the 15 of the Ro­mans v. 20. affirmeth. Now our Brethen 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-sheep, and the Sattin and Taffity­sheep, out of other Sheepheards foulds; and while they seem to gather Churches, they scatter them, and the poor sheep. But I will proceed to the other Argument out of the sixth of the Acts, where it is related that when the number of 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 dayly 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 meet in one congregation: as if our brethren should thus argue; As the wheel-barrow goes rumble, rumble, even so is Prelaticall Epis­copacy, better then the Presbyterian Government. But to be se­rious, [Page 53]should I grant unto the Brethren that 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 meet together in one place or in one Congregation? I suppose no man will think or beleeve so. But I must confesse, that I cannot grant unto them, that by the multitude of beleevers here spake of, is to be under­stood every individuall Christian, or the greatest part of them, much lesse that all the whole body of them came together, and that for warrantable reason to the contrary. For the controversie and murmuring here spoken of, was not among all the Disciples and beleevers in Ierusalem, 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 vers. 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 fore­going Chapters tell, and were at peace one wish another, so that there was no murmuring amongst them, nor no controversie, con­tention or varience and they all continued quiet in their severall houses, and lived in love, and were none of that multitude here spoken of: so that of necessity, by the multitude in this place, we are to understand the Greeks onely and the Hebrews, for so in ex­presse words it is specified: and this every rationall man can easi­ly perceive. Again, 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 compitent 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 whol multitude, we are to understand, that both those parties [Page 54]that came to negotiate this businesse, were well satisfied with the Apostles Order, and obeyed it: but from hence if any man would infer and conclude, that 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 judge, that this man that should thus argue, were very much crased in his brain: but much more would it argue a great imbecility of wit and judgement 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 nothing to the purpose, nor of any validity to evince and prove the Assertion of our brethren. But if I should yeeld unto the brethren, these two things; the first, That 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 every severall Nation were not in this multitude and number: for they had nothing to do in the businesse, for they were no parties; so that the Argument is no­thing to the purpose, but a meer fallacy to delude unstable souls, and to make them beleeve that bladders are Lanthorns. Se­condly, should I grant unto the brethren, that by multi­tude here, and by the whol 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 daily such additions of multitudes of Believers, that they might all still meet together in one place, and in one congregation for all acts of worship, and to be edified? I believe our Brethren themselves the Independents will not grant it; yet they must grant it if they will stand to their princi­ples. But frō this murmuring between the Greeks & 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 lauguage and to edification, and communicate in all Ordinances with com­fort. For if there should arise a controversie in London, between [Page 55]the Dutch and the French, about points of Religion, or about a­ny other matter of practice concerning Religion; & they should all apply themselves to the grave and learned Assembly for the de­cision of it; would not all men gather that there were two di­stinct congregations of them in the City? So it may well be con­cluded against our Brethren, that every severall Nation of Belie­vers in Jerusalem, had their severall congregations and assemblies apart, (as well as the Greeks and the Hebrews) where they might partake in all Ordinances to edification, and understand their Ministers preaching to them in their own language. As for my part, I verily believe it was so, and from warrantable reason: and yet all these severall congregations made but one Church, and were under one Presbytery: and for this my belief I shall give my reasons in the ensuing discourse. But had there been but one Nation in Jerusalem, so many thousand Believers as the Scripture relates there was, could 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 only make a noise, and then vanish in the aire; 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 go on to prove, that by the ministery of the Apostles, and the divers mi­racles daily wrought by them, after they had received the gifts of the holy Ghost, there were such additions of multitudes of Belie­vers to those that were converted by Saint John the Baptist, and our Saviour and his Discples, before the death of John and the suf­ferings of our Saviour, as that they could not all meet at any one time & 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, & after the persecution. And for proving of what I lay down, which is still but the first conclusi­on I undertook to make good, I will begin with the first eight Chapters of the Acts, and then go forward to the ensuing story of the same Book in order, to prove my assertion. In the 2, 3, 4, 5, & 6 Chapters of the Acts, it is related how the holy Apostles imployed themselves in their severall ministeries, after they had [Page 56]received the gifts of the holy Ghost, and were indued with al power of working miracles, and had received the gifts also of tongues and languages, and the effects also of their ministery, preaching, and miracles, are there set down at large: and it is specified, that by meanes of that first miracle, when all the people of severall Nati­ons heard the Apostles speak to them, every one in their severall tongues and languages (who were very well known to be Gali­leane) that they were amazed to hear the wonderfull Works of God, and from their amazement it is said, they gave attention to the Sermon of Peter; the Sermon it self being there set down, and the effect of it, which was, That when they had heard it, they were prickt in their heart, and said unto Peter and 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 remissions of sins; and ye 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 souls. 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 he saved. Here we 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 believed 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 go on. In the 3 and 4 Chapter, by means of that Mira­cle that was wrought upon the Impotent Man, who was known to all the people to have bin a Cripple from his Mothers wombe; [Page 57]and through the powerfull preaching of Peter, who exhorted them 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 Believers; so that we 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, vers. 3. was not fulfilled; That in the day of Christs power, his willing people from the wombe of the morning should be multiplyed as the Dew upon the Earth. And which is not to be passed by without due notice, It is suppo­sed by the best Interpreters, and the most orthodox 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, Servants, and Neighbours: and there is good reason also why we should be induced to believe, that Truth, with such wonders and miracles annexed to it, should be as prevalent to convert Women, Chil­dren, Servants, and Neighbours, and whole Families; as errors and novelties, in these our dayes, are able to mis-leade those poore creatures, that are ever learning, and never come to knowledge; and the which are carried about with every winde of doctrine, and believe every new-born truth (as they tearm it) and follow every New Light, and every new-found way, though it tend to the confusion of the Church and Kingdome. It is said of that man of Sinne, that Sonne of Perdition, that he 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 poor Women that are carried about with every winde of doctrine, from that truth that was taught by Christ and his Apostles, and confirmed by so many Miracles; and those that do and have mis-led them, have all of them a great deal to answer for. But this I speak by the way, conceiving that all those new Converts would endeavour, as the good Samaritan Woman did after conversion, not only to bring their Wives, [Page 58]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 im­brace the truth, as the Women and people of this Age and in these our times are to follow errors. But let us now see what effects the other Miracles wrought upon the people that are related in the fifth Chapter; as of Ananias and Saphira his wife, who for tempting the Spirit of God, were both stricken down dead and gave up the ghost; and the other Miracles wrought by the Apostles. It is said in Vers. 11. That fear came upon all the Church, and to as many that heard these things (and that to the rest, viz. the Scribes and Pharisees, the Malignant party) durst no man joyne himselfe. And Believers were added unto the Lord, multitudes, both men and women: Here come in the good Women now. And in Vers 26. it 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. The first 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 fear, 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 Pharisaicall 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 Ordinances. And to say nothing of the diversity of Tongues and Languages which were not given to the Apostles to be uselesse and of no pro­fit; nor to speak any thing of the divers Jewes that were then dwelling at Jerusalem, devout Men and Women, out of every Nation under Heaven; which notwithstanding may be a suffici­ent argument to prove that they all had their severall meeting pla­ces, [Page 59]and their severall Ministers to preach unto them in their se­verall Languages, that they might be edified. I say, for the pre­sent to wave all this, let us take notice what is positively set down in the last Verse of the fifth Chapter, that is, that the Apostles daily in the Temple and in every house, ceased not to teach & 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 Believers in Jerusalem, according to that in the 2. of the Acts vers. the 46. where it said, That they continued dayly 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 Sup­per: and that the severall assemblies and congregations were wont usually to meet in private houses, is frequent mention in the holy Scriptures, as in the 16. of the Romans 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 Presbyters, and yet were but one Church. But now I will passe on to the sixth chapter, where 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 He­brews, because their widdows were neglected in their dayly mini­stration. Then the twelve called the multitude of the Disciples un­to them, and said, It is not reason that they should leave the Word of God and serve tables. Wherefore brethren look you out among you seven men of honest report, and full of the holy Ghost and wisdome, whom we may appoint over this businesse. But we will give our selves continually to prayer and to the ministery of the Word, vers. 7. And the Word of God increased, and the number of the Disciples multiplyed in Ierusalem 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 [Page 60]he labours to assaile it within, as here with civill discords and dif­ferences among brethren: and in other Churches in all ages, even in, and from the Apostles times, by dissentions in opinions, by Sects, Schisms, Factions, and Heresies; and by these his wiles and craft, he first bringeth in difference in opinion, and afterwards diversity of affection, and that among brethren; and all this he doth, that in fine, he may bring ruine upon them all. And thus he began with the Church of Jerusalem, raising a controversie be­tween the Hebrews and the Greeks, who complained, That their widdows were neglected in the dayly 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 supposition was the cause of that controversie. The second abservable, is, To whom the differing and dissenting parties did apply themselves and appeal; and that was to the Presbytery or Colledge of Apostles, not to any one of them par­ticularly, but to the twelve; as in that difference at Antioch, 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 them­selves to the Apostles Order, and that willingly: and this exam­ple of the Apostles, is the Rule for ordering of all controversies that all the reformed Churches set before them; deciding all de­bates in Religion by the Word of God, and according to the pre­sident they have laid down unto them, by the Apostles and Pres­byters in Jerusalem. Here I say, the whole Presbytery and Col­ledge of the Apostles determined the businesse; neither do we reade, that the Assemblies of the Hebrews and Greeks at Ierusa­lem, or the Church of Antioch, pretended their own Indepen­dent authority, though severall Congregations, or challenged a power within themselves, of choosing their own Officers, or de­termining of differences amongst themselves, or pleaded that they had Authority within themselves, to make their own Laws by which they would be ordered, or that they challenged any such priviledges unto themselves, but they all appealed unto the Pres­bytery at Ierusalem, as the supreamest Ecclesiasticall Court, and [Page 61]freely submitted themselves to their arbitrament, and to the Order they set down, as the story specifieth. The third observable is, the imployment in which the Apostles were all taken up, and the ef­fect of it; and their imployment is said 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 Ierusalem greatly, and a great company of the Priests were obedient to the faith. By all which it is most apparent, that such multitudes being dayly added to the Church, and where there was such variety of teachers, and so many Apostles, and all of them taken up in preaching; and where there was so many different Nations, and such diversities of tongues and languages as was in the Church of Ierusalem, 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 Assemblies and Congregations in Ierusalem, 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 of the former discourse frame severall Arguments, and then go on to the ensuing history. And out of all these six chap­ters I thus argue.

Where there were eight thousand new converts, besides women and children, by virtue of some few miracles and Sermons, after Christs Resurrection added to the Church of Ierusalem, and the society of beleevers, besides those that were converted by Iohn the Baptist and Christ and his Apostles Ministery, before his sufferings; 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 struck a fear and terrour into them: there 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 As­semblies and Congregations. But in the Church of Ierusalem there were eight thousand new converts, besides women and children, by virtue of some few miracles and Sermons after Christs Resur­rection [Page 62]added to the Church and society of Beleevers, besides those that were converted by Iohn the Baptist, and Christ and his Apo­stles Ministry, before his sufferings; and to which also there were afterwards great multitudes of Beleevers both of men and women, and a great company of Priests also joyned; insomuch as they kept the very Officers and Souldiers in awe, and struck a fear and ter­rour into them. Ergò, 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 Assemblies and Congregati­ons if they would all be edified. For the major it is so evident, that I cannot beleeve that any rationall man will deny it: for who yet did ever see an Assembly of above ten thousand people in any one place or Congregation, that could partake in all the Ordinances to edification? Yea, to affirme this, is to fight against common reason and dayly experience. For the minor it is proved by the severall places above quoted, and therefore the conclusion doth also of necessity follow. Again, I thus further argue.

Where there was almost an hundred Preachers and Ministers, besides the twelve Apostles, and all these continually taken up in prayer and preaching, and could not leave their ministery to serve Tables; and where there was such a company of Believers and peo­ple as did imploy them all; there of necessity they must be distribu­ted into divers congregations and assemblies, if they would all be edified and avoide confusion, and partake in all Ordinances. But in the Church of Jerusalem 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 the Ministery to serve Tables; and where there was such a company of Believers and people as did imploy them all: therefore of neces­sity they must be distributed into divers congregations & assemblies, if they would all be edified, and avoide confusion, and partake in all Ordinances. For the Major, very reason and the common light of understanding, without any reluctation will assent unto it. And for the Minor, it is manifest from Chap. 1. Vers. 21, 22. and from Chap. 6. Vers. 2. & 4. Chap. 8. Vers. 1. so that the conclusion is undeniable. Again I thus further argue.

Where there were people of all Nations under the Heavens, and the in some multitudes, and most of them Believers, and devout Men and Women, which waited upon the Ordinances, and had a desire [Page 63]daily to heare the Word; there of necessity they must be distributed into diverse and sundry congregations and assemblies, and have such to preach unto them severally in their own 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 daily 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 edification of the Church, to the utmost, & did improve all opportunities for the converting of the people committed unto their charge, and for the further building of them up in their holy faith, which was their calling and imployment: and this they could not have done, un­lesse they taught those Nations in their severall Languages; and that they could not do without confusion, unlesse they were distri­buted in severall assemblies, where they might distinctly heare their own Languages. For otherwise, as Saint Paul 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 Jerusalem and Belie­vers; and therefore the Apostles and Ministers were to speak to them severally in their own languages: and for that purpose God gave them those Tongues, & that diversity of Languages, that those that were Believers might be more edified, and that the unbelievers and unlearned, and 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 downe 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 Minor, it is manifest out of the Chap. 2. Vers. 5. &c. and in Chap. 6. Vers. 1. and Vers. 2, 4. And for the conclusion, that from the Premises doth also [Page 64]ensue. 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 be­lieve: but the Scripture in expresse words and in diverse places hath declared unto us, that there were diverse assemblies and con­gregations of Believers in the Church of Ierusalem, and that the Apostles and all the Believers in Ierusalem, 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 con­gregations and severall assemblies of Believers in the Church of Ie­rusalem, where they did daily partake in all the Ordinances, and en­joyed all acts of worship. For the Major, no Christian can deny it. For the Minor, it is manifest from 46 Verse of the 2 Chapter, and Chap. 5. v. 12. & v. 42. & Chap. 3. v. 12, 13. and many more places that might be produced. And in those places it is not only said they preached in every house, but that they brake bread from 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 dayly in the Temple, which was common to Iews 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 dayly with one accord in the Temple, but when they speake of the Administration of the Lords Supper, it is expres­sed in these words, and 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 Chri­stians had their meetings and assemblies in private houses, as by the many places is manifest, which I cited but a little before. Be­sides the Sacrament of breaking bread is no Temple-ordinance; [Page 65]and therefore could not be administred in the Temple with the safety of the Christians and Believers: for if they were so highly displeased with the Apostles, for preaching Jesus and the Resur­rection, in the Temple, as it appeareth Act. 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 Jewes would never have suffered it, neither do the Brethren contend for this. Now it is well known that in the Primitive Church, if not every day, yet every first day of the Week at least, they met together to break bread; that is, to re­ceive the holy Sacrament, which never was without preaching, as we see in Act. 20.7. and in the places above quoted: in which it is said, they daily 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 severall chambers or roomes. So that what is done and spoke in the one, the other knowes no­thing of it, so that they are still severall congregations: as under the roof of Pauls, there are diverse meeting-places where Men may partake in all Ordinances, and they are called severall Chur­ches, and they that meet there severall congregations, though under one roof: for the distinction of the places under one covert, makes alwayes a distinct assembly, as it is daily seen in the severall Committes at Westminster; where every Committee of both Houses have their severall rooms and equall authority, and are yet all but one Parliament, though distributed into so many severall assemblies. So here, they had severall assemblies, and that in se­verall houses, as is declared: and reason it self, without any testi­mony of holy Scripture will perswade this: for the Apostles they all preached, and that daily; and they must have severall rooms to preach in, to avoide confusion: for all things in the Church must be done in order, and they must have severall auditories or assemblies, or else they should preach to the wals: so that if the Apostles would all preach, and the people all heare, of necessity they must be distributed into severall congregations & assemblies, [Page 66]to avoid disorder; and that there were severall congregations and severall assemblies, the places above specified do declare and tell us. So that there is no man, that resolves not to oppose all truth that is contrary to his received opinion, but may evidently perceive that there were many congregations and assemblies in the Church of Jerusalem, 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 rooms, and make divers assemblies, and have equall power and authority among themselves; and yet they all make but one Parliament; and all those severall Com­mittes are govern'd by the joynt consent of the Great Civill Pres­bytery of the Kingdome, which is all the Parliament, and all this without confusion, yea, with most excellent order and decency.

Having thus evidently proved that there were many congrega­tions in the Church of Jerusalem before the Persecution: I will now by Gods assistance make good, that there were also many as­semblies under the Persecution, and after the Persecution: and this I do the rather undertake, because some of the Brethren have said; That howsoever it could be proved that before the Persecu­tion there were many severall assemblies; yet by reason of the dispersion of the Believers, the Church of Jerusalem was so wa­sted and scattered, that there were no more left then could all meet in one congregation. And were it so, that after the scatte­ring of the Believers and Christians in Jerusalem, it could never be evinced and made good, that there were more then could meet altogether 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 oppression, and by the vio­lence of men: for Governments of Churches are often changed from their primordiall State through many casualties as it happe­ned often in the Church of the Jews: and therefore in all Refor­mations things are to be reduced to the first rule and originall pat­tern: and we are not to look upon them, as by occasion they vary or change through the injury of the times. And therefore if we look into the Church of Jerusalem, 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 [Page 67]by a Common Councell and joynt consent of a Presbytery, which must be the pattern of all Church Government to the end of the world, if we will in our Reformation conform our selves to Gods Ordinance and to the first constitution. But because I say they think it so difficult a thing to prove many Congregations in Jerusalem after the persecution, I will now God-willing make it evident, and not onely after the persecution, but even in, and under the persecution: and I will do it first out of that very place our brethren bring against us, and by which they labour to evince the contrary: the place is in the 8. of the Acts 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 beleivers left, than could meet in one Congrega­tion.

Before I come to prove my Assertion, I must give some Rea­sons to evince and make good, that this dispersion and scattering of the Beleivers here spake of, was not so generall and universall and so great, as that there might not yet remain more Congrega­tions in Jerusalem, and more people then could possibly meet in any one place or two: for persecution is the bellows of the Gospell, which blows every spark into a flame: so that this their division proved their multiplycation at home and abroad, as we 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 Ierusalem then before; for although I should grant that this persecution was very great in respect of the intention of the persecutors, as reaching to imprisonment and death of all sorts, chap. 22. verse 4. and although I should like­wise accord, that in regard of the extent of it, it reacheth to all sorts both Preachers and Christians, because it is said, They 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 affirm that this persecution rather made more Congregations in Ierusa­lem [Page 68]then fewer then there were before, though they might be smaller and lesser, then so, to wast them and bring them to such a paucity, as they might all meet in one Congregation: for this their division was a cause of their multiplication at home and a­broad, as I said before, and will afterwards appear. 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 company, now this hundred was divided into three or four severall assemblies, which were so many severall Churches, for in all these they enjoyed all the acts of worship, and did partake in all the Ordinances as fully, as if they had been in the most crowded aslemblies; but this they did for their own safety, and that there might not be such notice taken of them: for commonly if men see a good company of people goe into a house, and none of them come out again, they will by and by gather, that there is something there to be done, more than ordinary; and that there is some exercise of Religion, or some consultation and plotting about some design or other; and therefore it stirs up the people to take more notice of it, and then they begin to examine the occasion of that concourse, and to pry into their proceedings: whereas, if they come but in slender companies, they conceive it to be some ordinary entertain­ment, and think no farther of it; so that they then more peaceably enjoy the society and fellowship one of another, without any in­terruption, which they could not so well have done, if they had come in greater assemblies and companies. And even so it was among the Beleivers and Christians in 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 terrors could make them forsake the companying of themselves together. For in that persecution that is spoken of in the 12. of the Acts, 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 Iames and the brethren; and there was another assembly, and [Page 69]without doubt Peter went unto a third: for he would not goe among the enemies: and it stands with all reason, that in this persecution also, they were as zealous as then, and therefore did not forsake the assembling of themselves together. Neither would the Apostles be idle, who gave themselves continually to prayer and the ministring of the Word, which they could not have done if there had been but as many Christians in Jerusalem 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 beleevers at this time in Ierusalem, and that they were not diminished or scat­tered, though all their Pastors and ministers, saving the Apostles, were. 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 we consider the usuall method of the persecuting Jews, and the manner and custome of all the enemies of the Church in all ages, we shall ever observe that they chiefely aymed at the taking away and extirpating of their teachers and ministers, and those that instructed them. So the Jews malice was greatest against the Prophets in all ages, as we may see Mat. 5. ver. 12. For so they persecuted the Prophets: and in the 23. of Matthew, our Saviour saith, verse 29. Woe unto you Scribes and Pharisees hypocrites, because ye build the tombes of the Prophets, and say, if we had lived in the dayes of our Fathers, we 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 [Page 70]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 in­struct the people, and this inraged them against Iohn the Baptist and Christ himself; and that made them at this time so mischievously to persecute their Ministers and Teachers. Neither do I read in all the new Testament, before this persecution, that as yet they were come to the massacreing of the common people; they had slain the Lord of Life, and stoned Stephen; and after in the 12. of the Acts we read, How Herod slew Iames, and because it pleased the Iews, 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 haling of men and women to prison; but before we read of no violence offered unto the people; onely they railed on them, re­viled, and reproached them, as all wicked men, whose tongues are set on fire from hell, use to do, on all the generation of the just. The same method did the Prelates here in England use; they chief­ly and more principally persecuted the faithfull and painfull Prea­chers and Ministers every where, and such as they thought best able to instruct the people, and selected but here and there some private families for to scare others, and this method Antichrist and his complices had learned from the devill and the Jews. So that when it is said they 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 can­not be understood of all the beleevers, that they were all scattered; and therefore it must be understood of all the Teachers, and that for many reasons. 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 wals, neither would they have remained there idle; but would rather have sha­ken [Page 71]off the dust off their feet, (as Christ commanded them) for a witnesse against them, Luke 10. And would have departed and have gone away with the rest of the Teachers, as all good reason perswades. 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 beleever 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 sheep-heard 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 Lambs, with a speciall charge that they should feed them, would relinquish their care and choose rather to dwell amongst a company of Wolves, from whom they could expect no fair measure, then among the sheep: But in that all the Apostles still remained in 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 heat of persecuti­on, when they wanted the help 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 innume­table places, signifieth such teachers as were ministers by Office, and such as Preached by way of Sermons to a multitude, though they might likewise in private conference instruct, which their publike Ministery did not exempt them from. And although private Christians may teach and instruct one another, as Aquilla [Page 72]and Priscilla taught Apollos, and as all Christians are commanded to instruct one another, Col. 3. ver. 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 Of­fice, for 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 years since, drove from their habitations, and that were persecu­ted out of their places by the Prelates, that they might have preached publickely in any Congregration as Ministers and men in Office, and might also have instructed privately, but the one was an act of duty as it was their Office, and the other of love and charity. And so may a well gifted private Christian instruct and teach others upon occasion, and in private conference, which is an act of love; but he cannot properly be said to Preach, which is an act of one in Office and belongs onely to the Presbyters and Pastors and such, as for their sufficient learning and abilities are called unto the Ministry and ordained and set a part to this Office: and such onely were those that were scattered, except the Apostles: and by all probability these Ministers and Preachers that were scattered were those that were at the choosing of Matthias, the seventy Disciples and many more. So that for ought I can gather, all the beleevers in Jerusalem, yet remained in their severall ha­bitations and dwellings, except those that were haled to prison. And therefore of necessity there must be many Assemblies and Congregations yet in Ierusalem, that made all the Apostles abide and continue still among them all, which makes exceeding strongly to prove, that there were innumerable multitudes of be­leevers still in Ierusalem, which of necessity were forced to divide their assemblies into more distributions and lesse congregations then formerly, and therefore rather multiplyed their assemblies then otherwise, that by such Privacy they might avoide persecuti­on, as in our times, good Christians here in London were wont to do, when the Prelates were in their ruff. But out of this place I thus argue.

Where there were twelve of the most ablest painfullest, and [Page 73]diligentest preachers in the world, and that gave themselves conti­nually to prayer and the Ministery of the Word, and at such a time, as there was most need of preaching, and when they could not pub­likely come together, by reason of the persecution, and where there were innumerable multitudes of beleevers of all Nations to be taught and preached unto in their severall Languages and tongues; there of necessity there must be severall Congregations and assemblies for the imployment of them all, both Preachers and hearers. But in the Church of Ierusalem in the time of the hottest persecution, there were the twelve Apostles, the most able, painfull, and diligent Prea­chers in the world, and that gave themselves continually to prayer and the Ministery of the Word, and when they could not publickly come together, by reason of the persecution, and where there were innumerable multitudes of beleevers of all nations to be taught and preached unto in their severall Languages and tongues. Therefore of necessity there must be severall congregations and Assemblies for the imployment of them all, both Preachers and hearers. For this Syllogism, all and every part of it, is so cleered by what hath formerly been 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 remaining even in the hottest time of persecuti­on, as had for many yeares imployed and continually taken up above an hundred painfull Ministers and Teachers, there they could not all meet together in any one place or room, but of necessity must be distributed into divers congregations and assemblies, if they would all be edified, and much more now they were forced unto it, if they would avoyde persecution, and provide for their own safety: But in the Church of Ierusalem in the hottest time of persecution, there were such multitudes of beleevers of all nations and Countries still remaining, as had for many years imployed and continually ta­ken up above an hundred painfull ministers and teachers: Ergo, they could not all meet together in any one place or room: but of necessity must be distributed into divers congregations and assem­blies, if they would all be edified, and much more now were they forced unto it, if they would avoid persecution and provide for their own safety.

The Major of this Syllogism 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 apparent from the foregoing discourse: by which it is proved, that their preachers onely were scattered, and all those Ministers that were at the choosing the Apostle Matthias chap. 1. and many more that in­structed the people: but for the people and beleevers they remai­ned still in Ierusalem, the conclusion therefore is firme but I will now go on to evince that after the persecution, there were more believers still in the Church of Jerusalem, 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 proof 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 Iuden, and Galilee and Samaria, and were all edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplyed. Out of which words it may evidently appear, that persecution is but the bellows of the Gospell, and that which the enemies of the Gospell think to be a means 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 we see by this persecution and scattering of those Preachers and Ministers of the Gospell: for this their dispersion, by which the persecuters had thought to have wasted the Churches, was an occasion of the multiplication of them, and the cause of the increasing of beleevers every where. And here we may also observe, That by how much more the rage of the enemy is great and violent, by so much it is lesse dureable; for this great persecution was but short. And it cannot be con­ceived, but they who were scattered by persecution, would upon the ceasing of it, return again to Ierusalem, as most people com­monly do, to their own Countries, Cities, and places of habitati­on after persecution. And this also must needs be a great Argu­ment, to induce others to the love of that Religion, which they see God so much favoureth the lovers and prefessors of; the which the Lord so preserveth, comforteth, and followeth, with so many mercies, and upholdeth in all their afflictions and tryalls never [Page 75]forsaking, nor never leaving them. But if those that were scattered had never returned, that maketh nothing for the weaking the truth of this Proposition, that there were many Congregations and Assemblies still in the Church of Ierusalem; 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 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 room, for edification, and to partake in all asts of worship, but were forced to preach in divers and sun­dry places, as in the Temple and from house to house; and after the persecution ceased and the Church had rest, was greatlier yet multiplyed than before; and whose companies were more and more in number increased, they of necessity could not all meet to­gether in any one place or room for edification, and to partake in all acts of worship, but must necessarily be distributed into divers and sundry congregations and assemblies if they would all be edified. But the Church of Ierusalem, 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 room for edification, and to partake in all acts of worship; but were forced to preach indivers and sundry places, as in the Temple, and from house to house; and after the persecution ceased and the Churches had rest, was greatlier yet multiplyed than before: and whose companies were more and more in number increased. Ergo, Of necessity af­ter the persecution there were more beleevers in the Church of Ierusalem, then could all meet together in any one place or room for edification, and to partake in all acts of worship, but must necessarily be distributed into divers Congregations and Assem­blies if they would be edified. For the Major besides com­mon understanding and ordinary reason which confirm it, it is manfest from the 2.3. and 5. Chapters of the Acts, which in expresse words signifieth, That they met dayly 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 [Page 76]Churches, (that is to say, all the Churches in Judea, of which Ie­rusalem was the mother Church) were multiplyed, the word in the Originall [...] signifieth properly an increase in number and multitude and not in measure; and is so to be understood in this place, and cannot being applyed unto persons, be o­therwise taken, whatsoever it may of sinnes and graces; and then also the word is capable of this construction, as may be proved if need required: So that the conclusion doth follow. And truely that of Saint Paul in the 1. of the Galatians is an excellent Argument to evince there were more Congrega­tions in Ierusalem then one, where proving that he had not received the Gospell which he preached from men, but from God, he useth this reason; That if he had received it from men, it must be from the Iews, and from the Apostles; for the Gentiles were ignorant of it, and he was to carry the Gospell unto them, and therefore they could not teach it him; and to prove that he received it not from the Apostles, he thus speaketh of himself.

When it pleased God to reveal his son unto me, that I might preach him amongst the Heathen, 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 Ierusalem, to see Peter, and aboade with him fifteen dayes, but other of the Apostles saw I none, save Iames the Lords brother.

Out of the which words besides the singular testimony we have that the preaching and writings of S. Paul, are the Gos­pell of Iesus Christ, and the Word of the living God, against the Papists: we may evidently gather against the Indepen­dents, that after the persecution there were more believers in Jerusalem 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 suf­ficient Argument to prove more Congregations and assem­blies of beleevers in the Church of Jerusalem, which so im­ployed the Apostles in their severall ministeries as they had not so much spare time to visit Paul, and that Paul also was so taken up in preaching there, that he had no leisure to visit [Page 77]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 there­fore they were never idle; and that the Apostles either all or the most of them continued resident for many years in Jeru­salem, before they distributed themselves into severall Nations and Countries; and that very few of them were sent abroad there are frequent testimonies in Acts of the Apostles; neither as yet did I ever hear it scrupled, or call'd in question, whe­ther the Apostles were then there or no, when Paul was at Jerusalem, 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 read, 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 himself without all doubt, would not neglect his duty, who in the 20. of the Acts, sets his own example before all the Pres­byters for their imitation in their diligent preaching, and he ordinarily preached by the day and by the night, as is mani­fest out of the same Chapter and many other places; and surely the time he remained with Peter in Ierusalem, he was as diligent in Preaching, as he was in any of the other Churches; and he pro­fesseth of himself that the care of all the Churches lay upon him, and that he laboured more then all the other Apostles in their particu­lars: so that it standeth with all reason, that while he was in Ieru­salem he was very sedulous in Preaching, as who had both strength of body, and Gods speciall assistance, and his immediate inspi­ration alwayes to help him in his Ministery; so that I conceive, as of charity I am bound, that Paul was dayly in one assembly or other: now if there had been at that time, no more belee­vers in Ierusalem 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 speak a little in the Prelates [Page 78]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 dayly upon all occasions 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 Ierusa­lem 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 confir­mation of this truth Acts 12. verse 24. It is said there, that the word of God grew and multiplyed. Here also we have another good effect of a new fierce persecution in Jerusalem; 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 multiply­ed after the persecution, that is to say, where there were more mul­titudes and greater numbers of Believers added unto the Church, through the Ministery and preaching of the Gospell then was be­fore; which notwithstanding was then so numerous, as they could not all meet in any one place or roome, to enjoy all the Ordi­nances to edification, there of necessity they must be distributed into diverse assemblies and congregations, to enjoy all the Ordi­nances to edification. But in the Church of Jerusalem after a double persecution, the Word of God daily more and more grew and multiplyed; that is to say, there were more multitudes and greater numbers of Believers added unto the Church through the ministery and preaching of the Gospell by the Apostles then was before; which notwithstanding was then so numerous, as they could not all possibly meet in any one place and roome. Ergo, there was a greater number of Believers after the Persecution then be­fore: and therefore of necessity they could not all meet in any one place or roome to communicate in all the Ordinances, but must be distributed into severall congregations and assemblies if they would all be edified.

For the Major I conceive it is so evidently clear as no man [Page 79]of ordinary understanding will not see the truth of it. For the Minor, the Text proveth it: and if we will compare Scrip­ture with Scripture, the truth of it will by and by be out of controversie, for in the 15 of John verse 16. Our Saviour speaking there to his Disciples, saith, I have chosen you and ordained you that you should go and bring forth fruit, and that your fruit should remaine: that is, I have chose you to preach the Go­spell and convert men, which is the fruit of preaching the Word; and causeth the multiplycation of Believers, for Faith commeth by hearing, Romans 10. Now this Scripture is here fulfilled, for it is said, that the Word of God grew and mul­tiplyed; that is, it brought forth the great fruit and increase of multitudes of Believers, and converted many, notwithstand­ing all the persecutions that were raised against it and the Church. So that the conclusion must necessarily follow from the premises, and it is most apparent, that there were many congregations of Believers in Jerusalem after the Persecution. But in the 21 Chapter, 20 Verse, there is a place that putteth an end to this Controversie; and with the which I will con­clude my first assertion. In these words, Thou 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 believe, and they are all zealous of the law: In this place the Evangelist speakes of the Inhabitants of Ierusalem that were Believers, and had their abode there, and not of strangers, as our Brethren sup­pose; and such as they conceive were come up to Jerusalem at that time to the feast of Pentecost, 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 I shall briefly set down: as first, it is well knowne that the feast of Pentecost lasted but one day, and that in the time of Wheat-harvest, when ordinarily but few came to Jerusalem. Besides none of the Jewes that lived out of the Countrey of Judea, and the confines of Israel, were injoyned to come to that feast, or any other of the feasts so farre as I remember; neither indeed could they, dwelling in such remote countries; except they spent all their time in running about. So that as [Page 80]I conceive it was arbitrary in the Jewes, that dwelt in other countries, whether they would come or no to all those seve­rall Feasts: though I have this opinion of some of the most zealous of them, and best ablest and richest of them, and that had time and leasure, that they would spare neither paines nor costs, so they might enjoy the Ordinances and the society of their Brethren. Besides we reade but of very few strangers, that were at Jerusalem 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 James and the Presby­ters, and were all strangers to Paul; 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 Jewes 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 need to bee informed by others what St. Paul had taught themselves? Therefore they must needs be the belie­ving Jewes of Jerusalem, and the inhabitants and dwellers there. So that out of the Text I thus argue.

Many ten thousands of Believers could not all meet at any one time, or in any one place or congregation to enjoy all the Ordi­nances to edification; but of necessity must be distributed into di­verse and sundry congregations and assemblies, if they would par­take in all acts of worship and be edified. But in the Church of Jerusalem 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 di­verse and sundry congregations and assemblies, if they would par­take in all the Ordinances, and be edified.

For the major all reason will assent unto it; for the minor, the text it self confirms it, neither doth that word ever expresse lesse then tenne 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 seeme strange, yea, an incredible thing, that Jerusalem, the theater of so many miracles, and where there were twelue Apostles, and the most of them for the most part resident, and so many famous Preachers and Presby­ters; and who at the first beginning of the Ministry, after they had received the guift of the Holy Ghost, by their powerfull preaching, and a few miracles, had in a short time converted about eight thousand people, besides great multitudes both of men and women, besides Priests, and who preached daily in the Temple, and from house to house, and that for above twenty years together, (as most of the Apostles did without interruption) that in all this time of the Gospels spring, and that in so popu­lous and numerous a City, that all these famous Ministers should convert no more to the faith, then might all meet in one Con­gregation. I say, all this will seeme strange to any rationall man, and as it is against all reason, so it is against the expresse Word of the holy Scriptures, as hath out of many places in the foregoing discourse been sufficiently made appeare, and out of the place last cited; which doth affirm that there were many ten thousands be­leevers in the Church of Jerusalem, after all the persecutions; all which could not meet in any one place to injoy all acts of worship, no not in a few: Whether therefore, 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 Jerusalem, I report my selfe to any that have not the pearl of prejudice in the eye of their judgement? and this shall suffise to have spoke for the proofe of my first assertion.

The second now followes, 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 further, that it was but one Church. and it is manifest out of the holy Scripture, for it is said, they that were converted [Page 82]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 chose Officers for the Church; all this I say our brethren do acknowledge, and take this fellowship of these mem­bers for a patterne 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 more places of the same story, and consented to by the Brethren.

I now come to prove my third assertion. viz. That the Apo­stles and Presbyters governed, ordered, and ruled this Church, consisting of many Congregations and Assemblies, by a Common-councell and Presbytery. Which is also evident by the places fol­lowing, Act. 11. And in those daies there came Prophets from Jerusalem 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 daies of Claudi­us Caesar; then the Disciples every man according to his ability, determined to send reliefe unto the brethren that dwelt in Judea, 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 ordering and authority of appointing unto the Deacons, how they should di­stribute those moneys, that they might be best improved and disposed of, which is an act of government, as all men (that know what belongs unto government) will acknowledge. Now, should it be granted that these Presbyters here spoken of, were the Presbyters of Judea, which notwithstanding is not specified, but only the distressed brethren in Judea, yet had it been in ex­presse words set down, that the almes had been sent to the Pres­bytery of Judea, the Presbytery of Jerusalem must necessarily have been included in it, as being the Metropolis of Judea; and it was an ordinary thing for the Churches abroad, and particu­larly that of Antioch, to send to the Apostles and Presbyters of Jerusalem, as we may see Act. 11. ver. 22. and Act. 15. And by [Page 83]all probability Paul and Barnabas brought these almes to the Presbyters of Jerusalem, 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 poore Saints in Je­rusalem, whether the Apostle, saies he, was going to minister unto them and desireth the Romans to pray for him, that he may be delivered from the unbeleeving Jewes, 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 from Jerusalem to Antioch. But howsoever, it should be understood, that these almes were sent to the Presbyters in Judea, yet these two conclusions neces­sarily result from it. The first, that this expression comprehends also the Presbyters of Jerusalem, 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 committed, and in whose hands the power and authority lay of disposing of the very charity and bounty of the brethren to all the necessitated Disciples within their jurisdictions, and who gave directions to the Deacons how they should be distributed to the best emolument and benefit of the poore, and according to the intention of these benefactors, which, as it is an act of Go­vernment, and that a principall one, so of necessity the Presby­ters must then meet together, that by their joint and common consent and counsell, all things may be rightly ordered.

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 Apo­stles and Presbyters, about this question and they were received of the Church, and of the Apostles and Presbyters, to whom they decla­red all things that God had done with them, and how that there rose up certaine of the Sect of the Pharises which believed, saying, that it was needfull to circumcize them, and to command them to keep the law of Moses, and the Apostles and Presbyters; came together to consider of this matter, &c. ver. 22. Then pleased it the Apo­stles and Presbyters with the whole Church, &c. and chap. 16. v. 4. And as they went through the Cities they delivered them the De­crees to keep, that were ordained of the Apostles and Presbyters which were at Ierusalem, &c. and chap. 21, v. 17, 18. And when we [Page 84]were come to Ierusalem, the Brethren received us gladly, and the day following Paul went in with us unto Iames, and all the Pres­byters were present, and v. 25. As touching the Gentiles which be­lieve, we have written and concluded, say the Presbyters, that they observe no such thing.

Out of all which places, before I frame my arguments to prove that the Church of Ierusalem, consisting of many Congregations and assemblies was governed by a Presbytery, that is, by the joint consent & common councell of the Apostles & 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 go­vernment performed by them in the Church of Ierusalem, they were for the substance of them ordinary acts, such as Presbyters daily performe, and therfore 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 keys, which is the power of jurisdiction, & therefore were in their ordinary imploy­ment, though at other times in their severall ministries, and go­ing from Nation to Nation to preach, as Christs extraordinary Ambassadours, 2 Cor. 5. they used superlative authority, and I am induced so to believe as having received authority, because the Aopstles in holy Scripture are called Presbyters, that was the ordinary Governours and Magistrates of the Church, though the more principall and primary ones, and therefore did act as Pres­byters in ordinary acts of Church government, and for a pat­tern to all Churches in like administration: Neither may any suppose, for all this, that the Apostles did fall lower in their pow­er, in that they acted as Presbyters; for our Brethren do acknow­ledge, that 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 joint Presbytery? The truth is, to govern and to rule the Church was the ordinary imployment of the Apostles, and therefore they are stiled Pres­byters, which is to say, the Rulers, Councellors, Magistrates, and Governours of the Church; neither, for all this, did their Pres­byterships exclude their Apostleships, nor did their acting as Presbyters, deprive them of their Apostolique power, nor of [Page 85]that apostolique spirit which guided them, even in these things wherein they acted as Presbyters, for although under one noti­on we looke upon the Apostles as extraordinary men, yet under another, as in all those affaires of publique concernment, and in matter of government, and for that end the assembling of them­selves together; we do not consider them as Apostles, for therein they did not act as Apostles, with a transcendent and infallible authority, and in an extraordinary way, but as Presbyters, and ordinary Governours and Counsellors and in such a way, as makes their meetings and actions a patterne and president to succeding ages, and of the Prerbyters 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 Kingdomes and States, so it was then in the Church of God; in a Kingdome some of the Counsellors are of the more secret admission, and are generally called Cabbinet Counsellors, and are accounted of as extraordinary men, and others of the generall Councell; yet when all these sit in a common councell together, to consult about matters of State and publique con­cernment, they sit then together as ordinary Counsellors, and every one of them has as much authority and liberty to debate things by reason and dispute in way of consultation, and to give his vote about any thing as well as any of the most extraordinary Counsellors, and this hath been the practise of all ages. We read that Hushy when he was by Absalon called into councell, had his voice and gave his vote as well as Achitophel the Ora­cle of that time; and as in the Common-Councels and Parlia­ments of Kingdomes, whatsoever honour, dignity, or extraordi­nary imployments any of them were taken up in before their session and meeting, or whatsoever dignity or titles of honour they have extraordinarily above others, and take their places ac­cordingly before they come together into the Parliament, yet they all sitting there as Judges and Peeres in the Kingdome, the meanest Lord in the Kingdome hath as much authourity there as the greatest, and so in the House of Commons: as they are Judges, and chosen by the people for that purpose, have all of them, even the meanest, as much voice and authority in way of consultation as the greatest: And so likewise in the Synod or [Page 86]Assembly now of Divines, the meanest Presbyter hath as much voice and liberty in way of debate and voting, as the greatest Bi­shop there. And even so it was in the Church of Jerusalem, when the Apostles those extraordinary gifted men, and presby­ters met together in counsell, they all acted there as counsellors and ordinary presbyters; and therefore in all those particular actions of the Apostles, we have mention of in their severall meetings, whether we consider them by themselves alone, and not joyned with the presbyters, or in common councell with them, those actions, I say, were done and acted by men which were Apostles, but not as they were Apostles exclusively, so as they might not act them under another notion, neither will our Brethren affirme it; for if the Apostles did preach, take the trust of the goods of the Church, ordaine Officers, as Apostles exclu­sively and in an extraordinary way, and as by a priviledge peculiar to themselves, it would follow from thence, that 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 Apostles there acted partly as Apo­stles, and partly as presbyters, for in constituting an office in the Church, which was not before, they acted their apostolicall au­thority, but in ordaining men to that office which the Church had chosen, they did act as presbyters: and there is no doubt but the Brethren will yeeld to this, for if they will not grant that the Apostles did herein act partly as Apostles, and partly as pres­byters, they must then accord, that they acted either onely as presbyters, or onely as Apostles: If onely as presbyters, thence it will follow, that 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 to distinguish between these two; for looke by what infallible rule they make some thing in the practise of the Apostles, to be not onely a patterne and president for imitation, but even a proofe of institution, yet decline other things practised by the same Apostles as things not only by insti­tution, [Page 87]not commanded to us, but not permitted to be imitated by us: By the same rule, they may infallibly distinguish between what they acted as Apostles, and what they acted as Presbyters and as ordinary Counsellors, Judges and Governours, and with­all they may infer and conclude, that what they acted as Presby­ters, and by joint 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 patterne for the sufferage and voice of the people in all Churches to the end of the world, in chosing of their Deacons; so for another instance, as there were many congregations in the Church of Jerusalem, and divers as­semblies, and all these congregations made but one Church, and the Apostles and Presbyters who were officers governed that jointly 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 City, or vi­cinity to unite into one Church; and for the Officers and Pres­byters of these congregations to governe that Church jointly in a Colledge and Presbytery. And for a third instance, as the Apo­stles and Presbyters met together in a Synodicall way, and the Apostles in that assembly acted not by an apostollicall 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 Act. 15. (which we never reade they did when they writ the Scripture,) and having by disputing, arguing and searching the Scripture, found what was the good and acceptable will of God; thereupon they determined the question, saying, it 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 of all succeeding ages, what they should doe upon the like occasions, for the deciding of controversies and differences of opinions in Religion. viz. To congregate and meet together in some one place, to state the questions, and to debate them from Scripture, and to follow the written Word, as their rule in all things, and whatsoever they doe, to do it by joint consent, and [Page 88]the common councell of them all, or by the most voices, but in all this 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 Judges, Counsellors, Magistrates and Rulers of that Church, who had the keyes committed unto them as well as the apostles; and 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 assigned in their severall places to execute their office, and to looke to their particular charges in the government; so that whether the apostles were present or absent, the presbyters had the government laid upon their shoulders; and if the apostles themselves had taught con­trary to this constitution, or an angell 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 Judges in the great councels of Kingdoms, where all the judges have equall power & authority in decisive voting, and I do verily believe, that the Presbyters sit­ing at any time in councell with any one or more of the apostles, did act as authoritatively as the apostles themselves & I am ever able to prove it and make it good against any man, that the Pres­byters might as wel conclude, It 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, we 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; and in this very notion I looke up­on the presbyters in Jerusalem, joyned with the apostles and con­sider them as in my contemplations I looke upon the Lords and Commons now sitting in the great Councell, as the grand civill presbytry of the Kingdome, where all binding Ordinances are [Page 89]to be passed by the joynt consent and Common-counsel of them all, and whose place and office it is to command and rule, and the peoples office and place to obey and yeeld subjection to what­soever they command and injoyne, according 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 contumacy and are high offendors and delinquents; for God hath layed the government upon them, and left the duty of obedience to the subjects who may not with­out a publicke cale intermeddle with matters of government.

And so in the matters of Church government, I looke upon Presbyters as Gods peculiar servants, and as upon the Stewards, Councellours and Magistrates and Judges in the Church as men set apart by God himselfe for this purpose to be the teachers and rulers of their flocks committed unto them in the Lord; to whom in the matters of their soules all people under their severall Pres­byters so 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 slited as the fagge ends of the Cleargy, 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 be 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 Presbyters of this Kingdome in these our dayes, have deserved better from the Church, the Parliament and the whole King­dome then any of their predecessors, not onely in desiring a per­fect and through Reformation in both Doctrine and Discipline, but in that they have stood now so cordially to the comon cause, and more for the liberty of the Subject then any before them, and have cleaved most faithfully to the Parliament & have bin al­so a most singular means of keeping the people whersoever they were suffered to Preach, in obedience. 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, [Page 90]and their memories ought to be famous to all posterity for this their good service. And that government 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 im­mortall praise from all succeeding ages. Having taken leave to make this digression, I will now to my businesse, and prove that the Church of Ierusalem 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 counsell, with the Presbyters, and exercised that ordinary power that was 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 Assemblies, acted and ordered things in a joynt body and common councell with the Presbytery of that Church as Presbyters, Ergo, the Church of Ierusalem was Presbytrianly governed, and by a common counsell of Presbyters. The major and minor of this Syllogysme being proved, the conclusion will necessarily insue. And for proofe of the major the Scripture is cleere, as 1 Tim. cha. 4. ver. 14, where Paul writing unto Timothy 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, chap the first, verse the sixt, where putting Timothy in minde of his duty, he 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 that now ordaine the Ministers, may say as well as all of them together, to any new ordained Minister, neglect not the gift of God which is in thee, by the putting on of my hands. As men ordinarily in a Jury, may assume that unto themselves that all may doe, as being actors in common. So Peter likewise in his first Epistle, chap. 5. ver. 1, 2. cals himselfe a fellow presbyter, and [Page 91]Saint Iohn in his second and third Epistles 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 he cals himselfe a presbyter, he wrote Scripture by an apostolicall and infallible spi­rit, and yet continued still a presbyter. Sothat for the major, al­though I should say no more it is sufficiently proved; yet for a fur­ther corroboration of it, it is not good to reject the consent of our Brethren in this point, for they acknowledge, that the apostles are called presbyters vertually, because, as they say, apostle­ship contained all offices in it; yea, they further assert, the act of ministeriall power to be 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 apostles, properly concerning the Church of Jerusalem, 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 affirme, that the apostles power over many congregations, was founded upon their power over all churches, and so cannot be a patterne and president 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 kinde of unlimited authority to themselves that they can make what plea­seth them exemplary, only, & reject whatsoever agreeth not with their opinion, though they were all the acts of all the apostles, and transacted by joint consent, and common agreement and ac­cord, and left in the Church of Christ, as well for a patterne and president for the Presbyters and Ministers to follow in all succee­ding ages to the end of the world, as any of their other acts; & so they pick & choose at pleasure, and in so doing (under reformation be it spoke) I say they assume unto themselves a greater authority then beseemes them, for they can make the apostles joynt, go­governing of one congregation, (for so they take it pro confesso, that the church of Jerusalem, was but one congregation,) to be a patterne of many ministers governing one congregation; but whereas it is most evident, that the Church of Jerusalem consist­ed of many congregations, and were yet under but one presby­tery, [Page 92]and was governed by the joint consent of the Apostles and Presbyters, as under a grand common presbytry, this at pleasure they teject 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, jointly and in common, was not grounded 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 jointly as one church, is the pattern and example of that government to all succeeding ages; & 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 publike affaires of government, they did as presbyters, and for imitation. Neither do our Brethren onely grant the act of ministerial pow­er to be the same in the apostles and presbyters, saving in the ex­tent: but they acknowledg also, that they were called presbyters vertually as I said before; & that the apostles acted in a joint body and by common consent & affirme that it was fit that they should so do, 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 ar­gument, yea, the whole syllogisme, is not only confirmed and strengthened, but the truth doth more evidently shine forth; for if the apostles left the presbyters & people to the exercise of that right which belonged unto them, in all churches, and the presby­ters right be to rule as Ecclesiasticall Magistrates, as to whom the power of the keyes peculiarly belongeth by Gods institution, and the right of the people in all churches be 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 was ever left unto the people, neither is there any president of it in [Page 93]holy Scripture, so that while the Brethren seeme to contend for the liberty of the people, they plainely overthrow it; for they grant, that the Apostles left the Presbyters and people to the ex­ercise of that right belonged unto them, in all Churches, the right therefore of the keyes of government and jurisdiction be­longeth properly unto the Presbyters in every Church, who are the Officers and Magistrates appointed by God himselfe for that purpose, Act. 20. ver. 28. and therefore when the Apostles writ to the Church of Corinth, to excommunicate that incestuous per­son, although his Epistle be directed to the whole Church yet the Presbyters in that Church onely executed that act of govern­ment which of right belonged unto them, though the people al­so assented unto it, even as we see dayly, and experience teacheth us in all well ordered Corporations, when the King or Counsell writes unto any City ot Corporation, though their mandats be directed to the whole City or Corporation, for the raising either of men or moneyes, or about any other imployment of publike concernment, the Majors, Aldermen, and Common-Councell, and the Officers under them, onely manage the businesse, for that is their right and place, and the people under them do yeeld obe­dience, and submit themselves to what they order and command, and intermeddle not in that imployment, as knowing very well it is their right and place onely to obey. And even so it was in the Church of Corinth, the Presbyters onely exercised the go­vernment, and ordered all according to the Apostles injunction, and the people assented unto it, and submitted themselves to the order; and the mistaking of that place and many more hath been the cause of so much confusion in the Church at this time, when not onely the men in every assembly, but the very women in many of the new Congregations, as Members, challenge a power and right both in the electing of Church Officers, and of admitting of Members, and of casting out and excommunica­ting, which before these our times, was never heard of in the world, when as the right of jurisdiction, and of the keyes, (as I have often proved) peculiarly belongeth unto the Presbyters, and 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 [Page 94]place concerning the excommunicating of the incestuous person, arose from this, that they looke 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, such as many of those be, whereas those severall Churches are to be considered under another notion, as consisting of many Congre­gations, (as that of the Church of Ierusalem) united into one Church or body in the severall Corporations, and each of them governed by a Common-councell of Presbyters, and by the joint consent of three severall Presbyters, all these severall con­gregations making but one Church, though never so much daily increased, and keeping still the name and denomination of such a Church, either from the place, city, country, or nation, or seve­rall language, as the Church of the Iewes, the Greeke Church, the Latine church: or from the Cities as the church of Ierusalem, of Ephesus, Rome, &c. though they consisted of never so many Congregations and Assemblies, they ever kept the name of unity, and were accounted but one Church, in their severall places, as at this day the Church of Geneva, 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 Indepen­cy, when notwithstanding it is manifest, that those very churches were not Independent, but made their appeale to the apostles and presbyters at Ierusalem, 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 meeting for presbyteriall acts of government, unlesse men will suppose, that they who were carefull to assist other churches, did neglect their owne churches committed to their peculiar charge, and take no course of governing them.

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 [Page 95]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 Jerusalem, 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 Je­rusalem, which could not all be contayned in a few places, but must of necetssity be distributed into many and severall congrega­tions and assemblies, all which notwithstanding make but one church, as is evident, Act. 8. ver. 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 aristocrattically and presbyterially governed, yea, the very mentioning so often of the Presbyters meeting together, proves that 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 presbyters of the church of Ierusalem did meet together for acts of governe­ment, and did really governe that church. But the places above coted prove a presbytry in Ierusalem, or an association of presbyters in that church; ergo, they prove that they did meet together for acts of government, and did really governe that church, and that the church of Jerusalem, 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 ru­lers, governours, and magistrates; now all men know, that go­vernouts in common cannot do their duty, but must of necessity neglect the worke committed to them, if 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 James and the Pres­byters met together, and our Brethren take their warrant from that place, for the Presbyters meeting apart from the multitude to consult, and to prepare matters: Yea, it is not onely set down, [Page 96]that James 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 only specified, that the Presby­ters met together, but what they did in consultation in that their meeting, and what they acted upon deliberation, and that was to advise Paul, and to direct him what he should do, which councell of theirs was not lax, but restrictive and binding, ver. 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 coun­sell, and submitted himselfe to their order; by all which it is most apparent, that the church of Jerusalem was ordered and go­verned by the joint 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 congregation under one presbytery and that church was presbyterially governed; but in the church of Ierusalem there were many assemblies, and many presby­ters, and those assemblies were all one church, and those presbyters all of them presbyters of that one church; ergo, in-the church of Ierusalem there were many congregations under one presbytery, and that church was presbyterially governed.

For the major, no man of sound reason or judgement will de­ny it.

And for the first part of the minor, that there were many as­semblies in that church, it hath sufficiently been proved in the foregoing discourse and is evident out of the 21. chapter, where it is said there were many ten thousands.

And for the other parts of it, that the Church of Ierusalem was but one Church and that all the Presbyters there were Pres­byters of that one Church, the Brethren themselves do acknow­ledge it; and they do also accord and grant that the Church of Ie­rusalem was governed by a Presbytery, and that it was presbyte­rianly [Page 97]ruled; but withall they conceive the church of Ierusalem 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 presbyterianly governed or no, for that they doe acknowledge, and would have their Churches governed after that manner, but this is all the debate between us and them, whether there were no more beleevers in the Church of Ierusalem than could all meet in one Congregation, which is their opinion; but whether or no, it hath not by the foregoing discourse been sufficiently proved, that there were more Congregations and Assemblies in the Church of Jerusalem, and a greater number of beleevers than could all meet in any one place or Congregation, and that all these were under one presbitery: that I refer to the understand­ing Reader to judge of: and this shall suffice to have spoken of the third conclusion or proposition.

And now I come to the fourth, viz. That the Church of Jeru­salem and the government of the same, is to be a patterne for all Congregations and Assemblies in any City or vicinity, to unite into one church; and for the Officers and Presbiters of those con­gregations to governe that church joyntly, in a colledge or Presbi­try. And for the proofe of this there needs no great dispute; for al men acknowledge, that the mother Church must give an exam­ple of government to all the daughter Churches, now then, when it doth evidently appeare, that this mother Church of Jerusalem in her most flourishing condition, and by her first constitution, was confisting of many Congregations and severall Assemblies, and that they were all governed by a Presbitry, or a joynt and common Councell of Presbiters: 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 shee was consisting of but as many as could meet in one Congregation, they take the Church of Jerusalem for imitation, and teach all their seve­rall Congregations to doe the same, and to exercise the same power among themselves independent, and to govern with as ab­solute an authority in their severall Congregations, as the whole [Page 98]Colledge of the Apostles and Presbiters did in the Church of Je­rusalem and from the which they allow of no appeale as all that know their tenent can witnesse: So that this last proposition be­ing strengthed both by reason and the consent of the brethren, needs no further proofe.

And now I come to the second question between us and the brethren, which is, concerning the manner of gathering of Churches and admitring of members and Officers, viz. Whether Ministers of the Gospell may out of already congregated Assem­blies of beleevers, select and choose the most principle of them, into a Church-fellowship peculiar unto themselves, and admit of none into their society, but such as shall enter in by a private co­venant, and are allowed of by the consent and approbation of all the Congregation. And this question brancheth it selfe into these severall Queries: The first, whether for the gathering of Churches, there be either precept or president in the holy Word of God, that the Preachers and Ministers of the Gospell 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 under pretence of a new way, or a new borne truth, or a new light, did runne about and alienate the minds of the people, wel­affected formerly to their severall Ministers as of duty they were bound as who had converted them to Christ by their ministery, and fed them still with the sincere milk of the Word, and built them up in their most holy faith: I say, the first quere 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 & primitive times that any beleeving Christians were in great numbers congregated from among other beleeving Chri­stians and moulded into several Congregations and Assemblies, as seperate and distinct bodies and Churches from them, and who had no Church-fellowship with the other Congregations nor communicated with them in the Ordinances, but were indepen­dent from them, and absolute among themselves? and whether this way of gathering of Churches was ever heard of before these dayes? and whether this be to set Christ upon his Throne, to make devisions and scismes in churches, and among beleevers and brethren, and that upon groundlesse pretences?

The second quere is, whether for the making of any man or [Page 99]woman a member of the church, it be requisite or necessary, to the beleeving and being baptized, that they should walk some dayes, weeks, moneths, perhaps years with them, that they may have experience of their conversation before they can be admit­ted, and after that, a confession of their faith should be publikely made before the congregation, and the evidences of their conver­sion, as, the time when, the place where, the occasion how they were converted, should likewise openly be produced for satisfa­ction to the church before they can be admitted to be members, and if any, either men or women shall except against their evi­dence, that then they are not to be admitted; this is the second quere.

The third is, whether for making any man or woman a mem­ber or an officer of a church, the consent of the whole congrega­tion, or the greater part of them besides the Presbyters and Mi­nisters be requisite?

The fourth quere is, whether for the admission of any one into church-fellowship & communion, a private solemn covenant be requisite or necessary for the making of any one a member, the neglect or refusall of the which, makes them incapable of their membership and admission? There is no question between us and the brethren, about a publike covenant, for we have presidents of that in holy Scripture, in all publike reformations.

The fifth quere is, whether the women and people, as well as the Presbiters 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 whether the consent of all the women, or the greatest part of them, be requisite for the making of any one a Member or Officer, so that if they gainsay it, being the greater number, or allow of it, the most voices carry the businesse? this is the fifth quere, the practice of the which as of all the former, the brethren in some of their congregations hold for orthodox, and think all these things required of any that offer themselves to be a member.

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 [Page 100]in the which onely, Christ rules and reignes as King, and all other that are not moulded up after this fashion be 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 will afterward appeare.

If I have failed in any thing in stating the question, or in any of these Queres, the brethren must pardon me; for I speake ac­cording to the practice of some of their congregations, and ac­cording to the doctrine many of them teach, not onely in their owne assemblies, but in every Pulpit through the Kingdome where they come, as I shall be able to prove: And therefore if I have been mistaken in any thing, they may blame their owne practice and teachers, and thank themselves also, that in the space of almost two yeers (though it has been againe and again desired at their hands) they have not so much as set down the modell of their government, and what they would have, with all the apper­tainances belonging unto it, that all the world might be out of doubt. What, therefore, I find practised amongst some of the most zealous of them, and the most approved for integrity, and what I shall be able to prove, that I have without any spirit of bitternesse specified: But now I shall set downe 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 method our brethren the Independents use, in gathe­ring of their congregations, that all men may the better discerne truth from errour, and may all be undeceived in this businesse of so great concernment. And I will first begin with Christs Commission given to his Apostles, and in them to all Ministers, and then consider the practice of John the Baptist, and of all the Apostles and Ministers in the primitive church and the order that God himselfe used for the gathering of those that belong unto his election, and for the congregating of the lost sheep of the house of Israel, into the fold of Jesus Christ, who is that great Shepheard and Bishop of our soules; and I conceive that Gods order and the Apostles practice is rather to be followed than any other new-found way.

But to begin with Christs commission to his Apostles, Matth. 21. verse 19.20. Goe yee therefore, saith Christ and teach all Na­tions, baptizing them, In the Name of the Father, Sonne and holy [Page 101]Ghost; teaching them to observe all things whatsoever I com­mand you, and lo, I am with you, even to the end of the world, Amen. And in the 16. of Mark verse, 15, 16. He saith unto them Goe yee into all the world, and preach the Gospell unto every crea­ture: He that beleeveth and is baptized shall be saved, but he that beleeveth not shall be damned. And in the 26. of the Acts, Saint Paul after he had declared the manner of his conversion to King Agrippa he likewise made knowne 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 Jesus whom thou persecutest; but rise and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a Minister and a Witnesse, both of these things which thou hast seene, and of those things in the which I will appear unto thee, delivering thee from the people, and from the Gentiles, unto whom now I send thee to open their eyes, and to turne them from darknesse to light, and from the power of Satan unto God, that they may receive for­givenesse of sinnes, and an inheritance among them which are san­ctified by faith which is in me; whereupon I was not disobedient to the heavenly vision, but shewed first unto them of 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 doe works meet for repentance.

Out of these severall places, from the commission of Christ given to his blessed Apostles, and to all Ministers and preachers of the Gospel to the end of the world: here observe these things, First, that their bounds and limits were set them, how farre they should goe 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 Ministry, 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 upon which they were to be admitted in to the Church, and that was faith and repentance, and they were to re­ceive all such as beleeved and were baptized, and that upon the profession of their faith and repentance, without any further [Page 102]testimony of others, unlesse they had bin formerly knowne to be open enemies and persecutors of the Church, and then they were justly to be suspected, till they had given publicke evidence by witnesse to the Apostles and Ministers of their true conversi­on, as it hapned to Paul, who 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 Apostles of any that were refused to be admitted into the comu­nion & fellowship of the Apostles; as I remember (for he was a Mi­nister before) but all the other that came in were admitted upon their own offer, if they tendred themselves and imbraced the Gos­pel & were baptized, and that without any reluctation or scruple. The third thing we may observe, is that this comission was deli­vered only to the Apostles & Ministers of the Gospell and that it was their place onely, who had the Keyes delivered unto them to open & shut the doors of the Church, to admit such as they thought for their faith, knowledge and repentance were sufficiently qua­lified and fitted to be made members; and to refuse such as they conceived not fit to be received into the fellowship of the Church, either for their ignorance or other sinnes and offences; and to cast such out of the Church, as through their malversati­on declared themselves to be no beleevers: for the commission was onely delivered unto the Apostles and Ministers, that they should admit who so ever beleeved and were baptized; and they that beleeved not and would not be baptized, were not to be ad­mitted, This commission I affirme, was onely given to the Apo­stles and Ministers, and it was and is that office that peculiarly be­longeth unto them.

And if we looke into the method of Gods dealing with his Church in all ages, under the Law and under the Gospell, both for the admitting of any into the Church as members and officers or the casting out of any; and to all the practice of the Prophets and Priests of the old Testament, or the practice of John 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 purpose. [Page 103]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 yee 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 feare 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 keepe know­ledge, and they shall seeke the law at his mouth; for he is the mes­senger or angell 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 Jeremy 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 un­to the people. The people were to be directed by them and the Prophets and Priests onely had that power delegated unto them of proclaiming both mercies and judgements, and of receiving into the Church such as should come unto them. And under the new Testament in the third of Matthew we finde Jerusalem and all Judea, and all the regions round about Jerusalem going out to John 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 what the people did before their admission, is all fully set downe in the third of Luke and the seventh. And for the summe of his preaching, it is said, verse the third, that it was the baptisme of re­pentance for the remission of sinnes. And for those that came un­to him, as the common people, the Publicans and the Souliders, they all aske Iohn what they should doe? and after he had instru­cted them severally their duties, and told them upon what con­ditions they might be admitted, it is said in the seventh of Luke verse 29. that all the people that heard him, and the publicans ju­stified God, being baptized with the baptisme of Iohn; but the [Page 104]Pharises and the Lawyers rejected the counsel of God against them­selves, being not baptized of him. So that by Christs owne te­stimony (the Pharises and Lawyers onely excepted) all that came to him were baptized and admitted into the Church without the consent of the people. And so we finde in the Gospell of Saint Iohn, cha. 3.4. yea, through the whole booke, that the people eve­ry where made their addresses to Iohn 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 upon the offer of themselves, if they accepted of the conditions and were baptized were ever refused. And we finde further, that when our Saviour had at any time clensed and cured the Lepers, he sent them to the Priests for to be admitted by them into the communion of the Church, from which their noisome disease, as a type of sinne, had for the time excluded them.

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 preached unto the people, & that the people were pricked in their hearts when they heard them; it is said that the people addressed themselves onely unto Peter and the other Apostles, saying, 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 ye shall receive the gifts of the holy Ghost, &c. Act. 2.37, 38. then they that gladly received the word were baptized, and the same day were added unto them about three thousand soules.

Here we may observe these two things: The first, that the Apo­stles by themselvs alone, without the multitude or Church admit­ted the people into the society & company of beleevers. 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 their 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 owne 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, [Page 105]or the multitude of beleevers in Jerusalem, much lesse of the whole Church, who were never joyned with the Apostles in their comission or consulted with by them, whether they should be ad­mitted or no into the fellowship of the faithfull, or demanded or asked by the people whether it were not fit that they should take some time of further consideration, that they might walke with them, to the end that they might behold their conversation, and by their owne experience might further be confirmed that their conversion was sound and well: Neither did any call for at their hands, that they should make a publike confession of their faith to the Church, and give in evidences to the Congregation, that they were converted really, or that they should take a private co­venant, or enter into the church by way of a peculiar covenant: nothing of all this is specified: But it is onely related, that the people upon their being pricked in their hearts applied them­selves unto the Apostles, and that the Apostles by their owne au­thority, and that power that was delegated unto them without reference to the church or people, admitted them into the num­ber of beleevers.

We further may take notice, that when the Angell appeared unto Cornelius in the tenth of the Acts, he sent him unto Joppa, to call for one Simon, whose surname was Peter; he did not send him unto the Church in Joppa. And it is related, that when Pe­ter came to Cornelius, and that he had recited unto him the man­ner of the vision, and that he 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 I perceive that God is no respecter of per­sons, but in every Nation, he that feareth him, and worketh righ­teousnes is accepted with him. And after a Sermon made unto Cor­nelius and all that were assembly 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 be baptized, which have received the holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Here we see first, that Peter was sent unto, and not the Church: Se­condly, that he admitted Cornelius and those that were with him into the number of beleevers and into the fellowship of the [Page 106]Church by his owne authority, and never consulted with the Church to aske their leave or voyce but concludes the businesse with an interrogation which hath a greater force of binding that no man ought to hinder any beleever from comming into the society of the Church and communion of Saints, in whom the graces of God spirit evidently appeare as in these; so that if ei­ther the Ministers come into their houses, or they goe into the Ministers and make sufficient testimony by themselves of their faith and that they feare God, of what nation soever they be, they are by the Ministers to be admitted; the congregation hath nothing to doe to hinder any such, nay, they may not, it is more than belongs unto them; neither did those that came with Peter intermeddle in that businesse or require a covenant at their hand, or a publike confession of faith.

Againe when the Lord of his infinite mercy was purposed to reveale himself unto the Eunuch in the 8 of the Acts, he sendeth Phillip the Evangelist unto him, whom he found reading in his Chariot, the prophesie of Isaiah, and after that he had interpreted unto him that prophesie and preached unto him Jesus and Bap­tisme in his name it is related that when they came unto acer­taine water the Eunuch said unto him, what doth hinder me to be baptized? and Philip said if thou beleevest with all thine heart, thou mayest: And he answered and said, I beleeve that Jesus Christ is the Sonne of God: and he commanded the Chariot to stand still and they went downe both into the water, both Philip and the Eunuch and he baptized him. Here we 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 the Church or without con­sulting with the Congregation admits him into the number of beleevers, and makes him a member of the Church and here was neither a publik 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 story there fully declareth the whole manner of it, the Lord sent one Ananias a Disciple and Minister unto him; he did not send the Church unto him, nei­ther did Ananias when he came to Saul, say unto him. I will consult with the Church to see whether they will admit thee to [Page 107]be a member, for thou hast greatly wasted the Church, and made havock of the Saints, and therefore I will have their approbati­on and consent, and I will have thee first walk with the Church some time, that they may behold thy conversation, and then thou shalt make a confession of thy faith publikely before the Con­gregation, and give in thy evidences of the truth of thy conversi­on and enter in a private and solemne covenant, and so be re­ceived and admitted. But without all this adoe he baptizes Paul and admitteth him into the number of beleevers, and makes him a member of the Church, and that by his sole authority, and he was received immediately among the Disciples at Damascus without any reluctation, or so much as any scruple, and strait-way he preached Christ in the Sinagogue that he was the Son of God; he was both ordained and put in office without the approba­tion and consent of the people, who knew nothing of the busi­nesse, but onely stood amazed, and said, Is not this he that destroy­ed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the high Priest? The Ministers in those dayes when they were all taught of God, they onely admitted members by their owne authority into the Church, without the approbation of the people; but in these our dayes, wherein people have gotten itching eares, and teachers after their owne humours (such as S. Paul speaks of in his Epistles to Timothy) they teach a new doctrine, and bring forth new borne lights, to the darkning of truth it selfe, and to the bringing in of confusion on all things. See what Saint James saith in his 5. chapt. to all Churches and Christians in the world, It any man sick, saith he? let him send for the Presbiters 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 shal be forgiven him. The Apostle James here sends all Christians to the Presbiters of every Church, who had the power of the Keys delegated unto them for spirituall comfort, and whose office onely it was to pronounce pardon and remission of sinnes unto the sick upon their true repentance, if they had offended and sinned against God in the time of their health, and so scandalized the Gospell and the Church; and it was the Presbiters place and office to admit them againe into the fellowship and communion of the Saints upon their cordiall and [Page 108]unfained repentance, and that without asking the Church any leave; for as the Presbiters onely had the power of casting out offenders out of the Church, so they onely had the authority of receiving them in againe upon their repentance, and not the Church; so if we look into all those Epistles that were written unto the seven Churches of Asia 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 se­verall Presbitry established and constituted in every one of those Churches; which is a sufficient argument to me, to prove a Coun­sell or Colledge of godly Ministers in every one of those Cities, according to that of Paul to Titus chap. 1. ver. 5. for this cause left I thee in Creet that thou shouldest ordaine Presbiters in eve­ry City, not one but many. And in the 14. of the Acts ver. 23. And when they had ordained them presbiters in every Church, &c. many Presbiters, a Colledge of them was appointed to every Church: and so in the 20. of the Acts, there were many Presbi­ters who had the charge and government of that Church commit­ted unto them in common, ver. 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 excellency, and to distinguish him from the other, is called an Angel, as the inscription of the Epistle Rev. 11.1. de­clares, saying, Unto the Angel of the church of Ephesus. As in our dialect, when we speak of the great counsell of the King­dome or of the reverend assembly of Divines, if there be occa­sion of distinguishing the Presidents of those councels from the other Judges in those assemblies, we say, Master Speaker in the House of Lords or Commons, or of the President of the Mini­sters, we say, Master Prolocutor; and if any have occasion to write to either houses or to the Assembly, they direct their letters to the Speakers, or to the Prolocutor, who communicates them to each Assemblies, as being the Presidents of each Society, and yet none of all these Presidents by that their place of honour and eminency have any more power or authority then the rest, but onely in the casting voyce when the parties upon any occasion are for number equall, and for appointing of the times and places of meeting, and for the methodicall and orderly carriage of the businesses; yea, it is ever observed, wheresoever there is a Pre­sident, [Page 109]there is a colledge or councell, or a court, nature dictates this, and the custome of all nations proves it: and withall, by the same light of reason, that counsell or colledge to whom God him­selfe writes and directs his letters for redressing of abuses, has the power in their hands for the rectifying of things amisse & that it peculiarly belongeth unto them as to the Magistrates invested with authority, to order things according to direction, and to punish and cast out offenders; and that by their owne power, with­out the consent and approbation of the people, as it is now in the great Counsell and Parliament of the Kingdome; who make not the people acquainted with what they have to doe, but so farre as it pleaseth themselves, and not out of any duty: and so it was in the government of Gods Church by the first constitution, every Church consisting of many congregations, were governed by a colledge of Presbiters, as that of Jerusalem, and this of Ephesus, and the other six Churches; in all the which the Pres­biters by their sole authority governed them according to Gods Word, without taking the people in to counsell with them, who were no where joyned in commission with them: and therefore it is most apparent by those examples I have now produced, and many more that might be added; and from the commission that Christ gave to the Apostles, and in them to all Ministers, that the people had not their voyces, either for the admitting of any to be members in any church, or in the easting out of any for their delinquency much lesse have they authority to require a publike confession of their faith to be made unto the congregation, or to exact of them to bring in the evidences of their true conver­sion, or to require that they should walk with them some time before admission, or to enter into a solemne private covenant be­fore they be admitted as members, for we have no president for a­ny of these things in Gods Word, much lesse any command, only in Acts 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 ministry and prea­ching, gave the people liberty to make choice of their owne Deacons, but still keeping the power of ordaining them in their owne hand, which alwayes was arbitrary in them whether they would exercise it or no, neither would the Apostles have ordai­ned them, unlesse those that were to be ordained, had been man [Page 110]so qualified as they had appointed; for otherwise, it lay in their choyce whether they would ordain them or no. But that ever the congregation or people had the power of admitting of members, or of ordaining of Officers, it is no where extant in Gods Word: But that the women should have a voyce in the Church, either for receiving in, or casting out of members or officers, or should have any thing to doe with Peters 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 voyces, 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 churches, for it is not permitted unto them to speak, but they are comanded to be under obedience as also saith the law: and if they wil learn any thing, let them ask their husbands at home, for it is a shame for women to speake in the church. And what S. Paul writ to this Church of Corinth he writ to all Churches, and proclaims that what he writ to them were the commandements of the Lord, ver. 37. so that God had commanded that the wo­men should not speak in the Church, and sayth that it is a shame they should: and yet in these our dayes, and in many of the new congregations, they have their voyces in choosing of officers and admitting of members, and have all of them Peters Keys as their Girdle, and make learned parts of speech in the congrega­tion, and dispute questions and debate of matters and give their reasons con & pro as it is credibly reported and others of them set forth and print learned Treatises in polemicall divinity with great applause and admiration of the Independent Ministers who cite their authority, and quote them in their writings as classicall authors, to the shame of the Nation and ludibry of Religion: and howsoever there is not any that shall more honour the truly vertuous and pious of that sex than my selfe, yet I must confesse when I see how farre they become transgressors of the law of God & do those things that the holy Apostle hath not onely for­bidden but proclaimed a shame; I cannot but exceedingly blame them, & those Ministers that allow of and approve of such rebel­lion against God and nature. And as if it had been the special care in the Apostle to prevent this evill of womens intermedling in matters of the Church, he foreseeing the confusion that would [Page 111]be brought in upon it: In his first Epistle to Timothy, and in him to all Ministers, to whom the government of the Church was committed, he gives him direction how to behave himselfe in the house of God, which is the church of the living God; in cap. 2. ver. 11.12. he 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 again and a­gun twice in these few words, enjoyns them silence in the church, and imposes upon them subjection and obedience: I suffer not, saith he a woman to teach or to usurpe authority over the man, but to be in silence; 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 therfore she may usurpe no autho­rity over the masculine sex especially in Gods matters and shee is to be the disciple if the man, and not the man her schollar: and therefore that superiority that the God of order had established upon the man in the first creation, he doth now re-establish upon him againe in his holy Word, after all things through sinne had been disordered and confused; and commands the woman to be both subject and silent especially in the Church. Another rea­son of this his command is, because the woman was first in the transgression, and was the cause of Adams fall, as he accuses her, and her disputing and voycing of it then brought confusion upon all mankind; and for this her so doing. S. Paul concludes for e­ver hereafter, that she ought to hold her peace & be in subjection to her husband, and ought to learne in silence at home, but more especially in the Church; for if they come to voyce it once again in the Church. as Eve brought confusion upon mankind by her disputation and reasons, 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 the Cor. chap. 14. commands them silence and permits them not to speak, and expresly for­bids them to usurpe authority over the man that is, the virill sex. Now I appeale unto any understanding creature, whether or no, [Page 112]to make large parts of speech in the Church (as many of them upon occasions doe) and dispute and give their reasons con & pro, be not to speak in the Church? and whether to have their voyces in either admitting of members or officers, or in the casting of them out, be not to usurpe authority over the man? for all the world knowes, that they that have the power in their hands of either admitting of any into the fellowship or communion of the Church, or of hindring their comming in, or have their voyces for the casting of them out when they are received, exer­cise and usurpe authority over those they so deale with; and therefore they doe against the expresse prohibition of the Apo­stles, and all those women that have usurped this authority, and all those Ministers that have permitted them so to doe, or tanght this doctrine unto them, are all guilty of great contumacy against God, and ought seriously to repent for this their temerity and rebellion, and it will be the immortall honour of those women that have not intermedled; & if there be not some speedy course taken by authority to forbid such disorder, we may promise no­thing to the Church and whole Kingdome but confusion. It has ever been observed that Hermaphrodite counsels in any King­dome or country, when women that are subjects intermeddle in government and matters of state, that that Kingdome and coun­try is very crased and not far from ruine and destruction; and we need not look into many ages or countries for presidents of this kind; & if hermaphrodite counsels in Kingdoms has ever been so fatall unto them, what may any man think in time will become of this Church and Kingdome, when the women have gotten Peters Keys at their girdle, and have their voyces in many con­gregations, and a power of ordering and disposing of things in Church affaires? certainly; nothing but confusion can be expe­cted; for this their doing is against the expresse command of God, who is the God of order, and injoynes the contrary: yea, it is not onely against the law of God, but against the very law of nature and the practice of all Nations; for never was it yet heard of in any well governed city, or common wealth, or Kingdome, that women that were subjects had their voyces in choosing offi­cers or Burgesses, or making of freemen, or disfranchising of them, or were permitted so much as to sit in counsell with them, much lesse to rule and give lawes to others out of their owne [Page 113]houses: And therefore as it is a thing odious to God and man, and that which is a shame to that sex it ought to be cast out of all wel-governed Churches and States; and as the women ought to know their places, so ought all men that are under obedience to learne their duty, and not to take upon them that which God never gave unto them, as to have their voyce either in making of members in Churches, or casting of them out, or of ordaining of officers, or of imposing lawes upon others, either of making pub­like confessions before the Congregations, or of producing evi­dences of their conversion, or that they should walk with them some time that they might behold their conversation, or of imposing a covenant upon any that shall be admitted; for all rule and government in the Church is put into the hands of the Presbiters, and does not belong unto the people or multitude, neither may the Presbiters usurpe authority, but they also must exercise it onely, according to the commission given unto them by Christ, they may not transgresse it or goe beyond it in the least thing; and therefore when many of the brethren call for a publike confession of mens faith to be made in their new Con­gregation and the evidences of their conversion to be produced, and impose a covenant upon them before they admit them to be members of their Church, (as if they had lived before in infide­lity; Who notwithstanding were knowne to be holy and godly Christians, and as true beleevers as any that now live in the world) and think them onely Christians and beleevers that doe as they would have them, and count of others that will not con­forme themselves to their customes and novelties, but as the off-scowring and refuse and no Christians: I say it is an intolerable usurpation, and a thing that was yet never before practised in the world, in any Church either Jewish or Christian till these dayes, and therefore they goe beyond their commission in so doing; for God in his commssion to his Apostles and all Ministers, bids them admit of all that come in and beleeve and are baptized, he quencheth not the smoaking flax nor breaketh the bruised reed; now then, when they know thousands in this Kingdome that doe beleeve, and are men of unblamable lives, and such as would lay downe their lives for the faith once delivered unto the Saints and are baptized; what have they to doe to lord it over them, and to hinder them from communicating in the Ordinan­ces [Page 114]and to be admitted into Church-fellowship with them, or to debarre them from the communion of the Saints? Me thinks the vision to Saint 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 uncleane; 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 uncleane, 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 deere unto them for the testimony of Jesus; and yet such as these must be debarred from the communion in their assemblies, unlesse they will conforme to their new-borne 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 Com­mandements of God through the traditions of men, and deeply reproved the Ministers in those dayes for teaching the people to preferre the traditions of the Elders before the commandements of God, and for teaching them the feare of God after the pre­cepts of men: What shall we think those Ministers will have to answer at the dreadfull day of judgement, when they set up their traditions in the Church of God, and preferre them before the Commandements of God? and what can any man think of the condition of that people, that account of such novelties as the Oracles of God, and violate the law of Love, and make rents and scismes in the seamelesse garment of the Church through these traditions? Surely whatsoever they may promise to themselves, their condition is very dangerous; for our Saviour saith, Woe 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 neck, and that he were drowned in the depth of the sea. And whether this be not to [Page 115]transgresse the Commandements of God through their traditions and to offend those little ones that beleeve in Christ, when they will not receive such into the communion and fellowship of the Church, as beleeve and are baptized, but count them as aliens and strangers, yea infidels and rubbish, I referre my selfe to any that is but of ordinary understanding? For Gods command unto 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, or entring into any covenant: Now this command of God they transgresse by their traditions, and keepe out many thousands of beleevers through the Kingdome, as unholy, and as having no right to the Ordinances, because forsooth they will not obey their new-born lawes and traditions; for where did ever God command that no beleevers should be admitted into the Church except they made a publike confession of their faith, and walked some time in fel­lowship amongst them, and then give in the evidences of their conversion, and entred into a private covenant, and gave the Church satisfaction? Or where was it ever practised by any of the primitive Christians either by those that were converted by Peters Sermon and the other Apostless, or by Paul's preaching? was Lidia (when God opened her heart to beleeve Pauls prea­ching) admitted into the Church upon any such termes? was the Goaler and his converted family forced to make a publike con­fession to the Church of their faith & to give in the evidences of their conversion and to enter into a private covenant before they could be made members of the Church, or was the Churches as­sent required before they could be admitted and made members of it, or were ever any of these things they impose upon Chri­stians now, required at beleevers hands before these our times? and therefore they are to be abominated as vaine traditions, and such as by which they break the lawes of God, making devisions in the Church and Kingdome, and through all the families, and houses of the same, so that neither masters of families nor pa­rents have any rule over their wives, children or servants, their husbands goe out one way, the wife another, their children to this assembly, their servants to that congregation, and as it was among the Corinthians which Paul blames in them, one said, I am of Paul, another I am of Apollo, the third I am of Coephas, [Page 106]and so they flutter about like a company of chickings with­out either heads or wit, and none will be under obedience to either parents or masters (notwithstanding God hath com­manded children to obey their parents and servants their ma­sters) no farther than pleaseth their owne humours, and all this they have learned by the traditions of the younger: and whe­ther I have wronged the brethren in any thing I have now said, I report my selfe to all the distracted families in the Kingdome where they have been preaching, and the daily experience of any moderate minded Christian: and if ever there was a pantheon of all Religions in the world, it is now in England, by reason of these new teachers, to the great dishonour of God, the hinde­rance of Reformation, and the allienating of the affections one from another of those that are joyned together in nighest relati­ons.

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 practice 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 assem­blies: as for Christs Disciples, they were all sent to gather in the lost sheep of the house of Israel, they went not to gather in converted men from amongst converted men, for they were to bring the lost sheep into Christs fold (and we are taught there is but one Shepheard and one sheepfold) we never read that after they were once folded and brought into the Church, that any true Pastors came into the fold and flocks of their fellow-shep­heards and picked out all the best and the fattest sheep, and the most wholsome, and molded them into an independent fould by themselves, as seperate and distinct from the others, and with the which they would have no fellowship and communion in the Ordinances, this was never heard of before these dayes: Paul was so farre from getting away of others sheep that he took 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, [Page 111]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 faithful Pastors, and commands both the flocks and the Pastors and in them all shepheards and folds, to keep unity and love one with another, Ephes. 4. ver. 1, 2, 3, 4, &c. and forbids them to make seperations and devisions, and scismes between flock and flock, and this method he used wheresoever he came; yea, as soon as he was converted and entred upon his ministry, as we may see in the first of the Galatians, he went into Arrabia and preached there among the poore Infidels, he got not other mens sheep from them, neither did he ever make any seperation of sheep from sheep, 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 scismes in the Church, and were very scandalous, so that if ever there were in any Churches a just cause of making a seperation, it was then; and yet the Apo­stles bid not the Christians seperate themselves from the com­munion and assemblies of the Saints, and from the Ordinances for these mens causes, but onely that they should look unto themselves, and examine their owne consciences, that they may not offend, and so make themselves unworthy of the holy things, and gives them power to cast out the prophane, but no way tole­rates them to seperate; onely he bids them not be familiar with such as walk disorderly, that by this meanes they might learne to amend their lives, and tels them of what judgements have al­wayes happened to such as were wicked, and bids them by their example to take heed how they provoke God by the like, as it is at large set downe in the tenth chapter, and commands them to make no separation, but from Idolaters and Infidels: and so likewise in his Epistle to the Galatians, he sayes for his owne par­ticular, he could wish that they that troubled them were cut off, yet he biddeth not the Galatians to separate themselves into in­dependent congregations.

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 deerly be­loved of God as themselves, and such as with the twelve Tribes of Israel, serve their God night and day, and would suffer any [Page 118]thing for the Gospell, and that any Christians I say, should make separation from the fellowship of such, or that such should be accounted as enemies of Christ, it was never heard of before our times; by which their so dealing, they have made the greatest scisme in the Church that was ever yet made, to the scandall of of our holy profession.

I have been ever taught in Gods holy Word, that those faith­full Ministers that preached Jesus Christ and him crucified, and opened the eyes of the blind, and turned them from darknesse to light, and from the power of Satan unto God, that they might re­ceive forgivenesse of sinnes, and inheritance amongst them that are sanctified by faith in Jesus Christ, and taught the people that they should repent and turne to God, and doe works meet for repentance; and that instructed all men that they being delive­red out of the hands of their enemies, they should serve God without feare, in holinesse and righteousnesse before him all the dayes of their life, and teaching them that the grace of God bringing salvation, hath appeared to all men, for this very end that they should deny all ungodlinesse and worldly lusts, and should live soberly, righteously and godly in this present world, looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ, who gave himselfe for us that he might redeeme us from all iniquitie, and purifie unto himselfe a peculiar people zealous of good works. I say I have been ever taught by Gods holy Word, to beleeve that those Ministers that instruct the people to do al these things, and where the people by faith imbrace and receive this doctrine, are the true Ministers of Jesus Christ, & those congregations under them the church of Je­sus Christ, and of his sheepfold, and that Christ in all such congre­gations is set up as King in his Throne, as who rules in the hearts of his people, and the which are swayed and guided by the Scep­ter of his Word and Spirit, and deserve none of those contu­melious languages the brethren asperse both Ministers and peo­ple with.

Of the ministers they thus speak and print, That they 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 [Page 119]and best they are converted but in part, and that maine thing is wanting, to 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, Rev. 15.3. but they will not beleeve us (say they) they will not depend upon Christ as the onely law-giver and King over their consciences: Now what would you have us to doe in this case? (say they) baptize the infants of such parents as will not in this respect professe nor confesse Christ to be their King? Why, doe you not know (say they) 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 the 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, & so to have a right in baptisme, the externall seal of the covenant? here is an obex, a barre put. These are their owne words, which I have set downe at large; the summe of them briefly is this; that all the Ministers of the Church of England that are not of their fraternity, doe 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 seals of grace, with all church communion, may and ought to be denied.

Another of the Independents, amongst many of the contume­lious and disgracefull speeches he uttereth out aganst the Mini­sters of the church of England, 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 devision [Page 110]amongst the wel affected to the Parliament, promoting their own interest, which (saith he) is lazinesse, pride, covetousnesse and domination, and amongst many such expressions as these, he pro­claimes them the sworne enemies of Jesus Christ: and desiring that the Parliament may be put in mind of their covenant, for he thinks they have sworn 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 cove­nant, and which will be a greater snare than the Common-Pray­er to many of the precious consciences of Gods people, whose duty it is in his judgement, to dye in a prison before they act or stoop unto so dishonourable a thing as this is, to their Lord and Master, as to maintaine the black-coats with tythes, whom they look upon as the professed enemies of their anointed Christ &c.

These are some of his formall expressions, I leave the com­ment of these severall passages to others: neither doe I rehearse innumerable such like sentences as are daily vented, to the into­lerable disgrace both of all the Ministers of the Church of Eng­land, & of all those beleeving christians that are under their seve­ral charges, & that in every pamphlet in the which they proclaim all the Ministers to be the sworne and professed enemies of the Lord Jesus Christ, and such as deny, disclaime and preach against Christs kingly government over mens consciences and Churches; and for the people and beleevers in England, 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-communion, may and ought to be de­nied, &c.

By the which words, they not onely unchurch all the congre­gations of England, 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 con­gregations: wheras Christ ever had a church or Kingdome upon [Page 121]earth in all ages before they were, and hath without all contro­versie a true Kingdome in many churches in these our dayes, where they are not. Had I not seen their expressions in print, and the book in which they are uttered, set forth by authority with approbation, I should not have beleeved that they had all of them bin so uncharitable; but finding that book not only printed by license, but generally applauded by them all and much mag­nified, as the frequent edititions of it doe manifest, I gather, it is the universall opinion of them all. Than, the which, what could be more uncharitably and unchristianly spoken? what comfort can any of the Ministers of the church of Engand have in the society of these men, who (whatsoever 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 unworthy to live, and who count it a dishonorable thing to their Lord & Master, to maintain those black-coats with tythes, whom they look on as the professed enemies of their anointed Christ? can, I say, any Ministers with joy and alacrity converse with these men? no surely; what reall comfort can any poore christi­an beleevers through the Kingdome either expect or look for at these mens hands if they were in their power, whom they de­clare (and that in print, and in their Pulpits) to be men uncon­verted, or converted but in part, wanting the main thing, 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 seals of grace, with all church-communion, may and ought to be denied? can any true christians be reall friends to the enemies of Christ? He (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 enemies of Christ, and upon all the people under their ministery as enemies of his Kingdome, and as men to whose persons and infants the very Sacraments and seales of grace, with all church-communion, may and ought to be denied (they are their owne [Page 122]words;) can they therefore expect any reall friendship from them, whatsoever outward curtesie they seem to shew them? no doubtlesse; how can any poore christian have any delight to come amongst these men, or so much as to be in their society, whom they account of as the enemies of Christ & his Kingdom? For my owne particular, I would not willingly come in any mans company, or be familiar with any that I thought a pro­fest enemy of Christ and his Kingdome, neither should I ever beleeve I could have any reall esteem from such as think me an enemie of Christ and his Kingdome.

It was the greatest calamity to the poore sufferers under the Prelats tyranny, 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 consci­ence (which was the lot of many thousands through the whole Kingdome) that commonly their greatest enemies were those of their owne house; their parents, their brethren and fisters would be the chiefest calumniators & reproachers of them, and that in word and deed would most despightfully persecute them, deny­ing them the common humanity of hospitality, and would not so much as look on them, except it were to revile them and in­sult over them, and would ordinarily joyne with their enemies both privately and publikely, and desert them in their greatest streights, as all of them can generally witnesse, which not onely encouraged their enemies against them, but added credit to their false accusations and calumnies; for they would usually say, ye may see what manner of men these are, whose nighest friends are not onely ashamed of, but thus speake of them; which was a greater affliction unto them than all the other miseries and suffe­rings they underwent; for had they been their professed ene­mies, as David said, they could easily have endured it, and there would lesse credit and regard have been given to their words but they were their parents brethren, sisters and familiars and there­fore it added more sharply to their affliction: So had they been 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 out children the seals of grace, with all church communion, it would not have troubled us, but tu Brute, that brethren, that [Page 123]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 Jesus Christ, and deny communion with us; oh let not this be spoken in Gath and Ash­kelon.

This is that that grieves and fads the hearts of their brethren more then all their former afflictions, and gives a great advantage to the common enemy, and scandalizes the Gospell, and expo­ses both themselves and us to the scorne of the Malignants, who ordinarily jeere and say, see those holy Brethren that lost their cares together, are now together by the eares, and count one of another as a company of Infidels, and disclaime all holy com­munion one with another, and will not so much as admit of their children to baptisme, or suffer them to receive the Sacraments with them.

But this is that that makes all men wonder, to hear them pro­claime all the Ministers of the Church of England, 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 darknesse to light, and from the power of Sa­tan to God, that they might receive forgivenesse of sinnes, and an inheritance amongst them that are sanctified by faith in Je­sus Christ, and that teach men to repent and turne to God, and doe works meet for repentance; and when the people that heare them give themselves first to the Lord and unto his Ministers by the will of God, and after denying all ungodlinesse and worldly lusts, live soberly, righteously and godly in this present world.

And this, the Word of God teach [...] us, is to set up Christ up­on his Throne; and those Ministers that teach all these things set up Christ upon his Throne, and those people that embrace this doctrine, make Christ their King, as we may see 2 Cor. chap. [...]. ver. 5. Tit. 2. ver. 12. For Christ sits as King upon his Throne [Page 124]when he is beleeved in to be that horne of salvation, that was raised up for us in the house of David, that has saved and deli­vered all that beleeve in him, out of the hands of all their ene­mies both spirituall and bodily, that they may serve him with­out feare, and when Christ rules in all their hearts by the Scepter of his Word and Spirit, and when they owne him as their onely law-giver, and acknowledge him to be the onely King in his Church, and the Saviour of all those that truly beleeve in him; and this is to set up Christ upon his Throne, and the brethren themselves accord unto this.

Now when the Ministers of England teach this doctrine, in their preachings and writings, how can they be truly said to de­ny, disclaime and preach against Christs Kingly government, over mens consciences and Churches? and how can that people be said truly to deny Christs Kingly government who doe both be­leeve and to the uttermost of their power practice this doctrine and follow onely the guidance of his holy Spirit and Word, both for doctrine and government, who is King of the Church? whe­ther therefore this be not an unjust and unchristian calumny, laid both upon the Ministers and people of the church of England, I leave it to the consideration of any moderate minded christian! doubtles all charitable minded christians if they consider althings aright, will not think so dishonourably neither of the Ministers of England nor of the people under their ministry; for they de­serve not to be accounted the profest enemies of Christ, who are freed from that heavy accusation by Christs owne testimony; who when it was related unto him by Saint. John, Mark 9. ver. 38. That they had seen one casting out devils in his name, which followed them not, and that the Disciples had forbad him because hee 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 e [...]emed enemies of Christ, and to be against Christ but for him, and ought highly to be honoured for their works sake. 1 Thes. chap. 5. ver. 13. and singularly, to be beloved, and deserve not to be maligned and reproached especi­ally by brethren, who owe all their conversions next unto God, [Page 125]to their ministry; yea, both the Pastors and people of all the new congregated Churches are beholding unto them for their conversion; for they admit none into their Assemblies but be­leevers, and they were made beleevers and converted by their ministry; and therefore they are friends of Christ and not his enemies, and they ought all of them to look upon them as their Fathers, and on the Church of England as their Mother, and on the beleevers of England as their brethren, and ought not thus unchristianly and ungratefully to cast durt in all their faces.

Saint Paul in his Epistle to the Phillippians, chap. 1. has 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 doe rejoyce, yea, and I will rejoyce. S. Paul speakes here of such as preach pure doctrine, though not with a pure mind and was glad that Christ was prea­ched, and counts them not the enemies of Christ, as he did the false teachers among the Galatians, who joyned the ceremoniall law and their owne inventions with the Gospell, and therefore he wisht that they were cut off; but in this place he rejoyces that Christ and the Gospell were purely preached, though it were of envy.

Now when the Ministers of the Church of England, doe not onely preach the Gospell purely, but of sincerity and of love, and mingle not their owne traditions and inventions with the Gos­pell, but follow their commission; how can any men without in­tolerable injustice proclaime them the enemies of Jesus Christ, and make them odious to the people under the name of Presbi­terians whom they perswade all men that they will prove more cruell Taskmasters than the Prelates? yea and they have gene­rally possest the people with so prejudicate an opinion of them all, as if they would more lord it over them than ever the Bi­shops did, and causelesly have moved the people to hate the name of presbitry: And notwithstanding they themselves pre­tend they contend for the ancient presbitry, and by this make themselves Presbiterians as well as the other: What justice or equity then is there in their dealing, to make their brethren odi­ous to the world for endeavouring to set up a Presbitry after [Page 126]Gods Word, when they themselves are Presbiterians, and labour to set up a Presbitry of their owne? and therefore if the name of Presbiters be odious in the Ministers of the Church of England, no reason can gainsay it, but that they also should be as odious to the people as their brethren, for they also are Presbiterians. 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 amisse to compare the practice of the Ministers of the Church of Eng­land and the proceedings of the Independent Ministers together, and that both for their doctrine and discipline, and in their seve­rall studies and eudeavours, 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 discerne, whether those that advance Christs their Kings Word and lawes onely, and follow his com­mission and the example of the holy Apostles in their ministries, and that of John Baptist and the primitive Preachers, or those that set up their owne inventions, and preferre them before the lawes of Christ, and have neither precept nor president for their doings in all the holy Word of God: He I say that cannot judge which of these most advance Christ for their King, either those that obey Christs lawes, or those that observe their owne, neg­lecting Christs, is of a very shallow capacity.

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 doe to be saved; and in their so doing, they have both precept and presidents: For Christ in his com­mission unto them has given them auhority so to doe.

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 yeeres, that you may behold their conversation and manner of [Page 127]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 before the congregation, and enter into a private and so­lemne covenant, and be admitted by the consent and appro­bation of the Church; or otherwise if they will not submit themselves to this law, and come into the Church upon these conditions, receive them not into your assemblies, nor admit of them for members.

Here is nothing of all this in Christs commission, nor in his holy Word, nor any president of the same in all sacred Authori­ty; and therefore John 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 doe 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 Lake, 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 ask Paul and Silas, What they should doe to be saved, and they said, Beleeve on the Lord Jesus Christ and thou shalt be saved and thy house; and it is rela­ted that the Goaler and all his were streightway baptized, Acts 16. ver. 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 con­fession of their faith before the Church, or giving in evidences of the truth of their conversion to the congregation, or entring in­to a private covenant, and without the consent and allowance of the Church.

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 Assem­blies [Page 128]and yet they were and are all ignorant of their new way; so that any understanding christian may gather, that all their new borne truths are no way requisite for the setting up of Christ as King in his Church, nor for the advancement of Christs Kingly government; for if they had, Christ would have put them into the Apostles commission, and the Apostles who were led into all truth by the holy Thost, who brought whatsoever Christ had taught them concerning the Kingdome of God ( Acts 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 ho­ly Ghost, nor the blessed Apostles have prescribed any of all these to the church, nor called for them, nor required them of any that desire to be saved or made members of the church; whether this be not a great temerity in any men, to preach all these things as the lawes of Christ, I leave it to the judgement of any ingenu­ous minded christian? and whether this be not to preferre their owne inventions and traditions before the commandements of God and the lawes of Christ the King of his church, and whe­ther this be not rather to set up themselves than Christ? I re­ferre it also to any judicious and impartiall christian to weigh and consider.

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 owne 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 owne his law, and that onely for the rule of their faith and obedience; for Christ himselfe hath said it, John 10. My Sheep heare my voyce, they will not listen unto the voyce of a stranger; Christs voyce onely the King of his [Page 129]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 doe 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 & being baptized, to walk 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 commandments of God; yea, the pope himself & the Prelats set up Christ upon his Throne, who prefer­red their own traditions and idolatries before the lawes of Christ.

Now if all the traditions of the Papists were justly abhorred and cast out of the church as things derogatory to the Kingly and Propheticall dignity of Jesus Christ, and as things repugnant to his royalty; I see no reason but all other popery under whatsoe­ver name or title it be intruded upon, the people should be eli­minated and cast out of the church; and whether this be not a new kind of popery, to 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 writing to the Galatians, blames those false teachers amongst them, that would have joyned but the ceremoniall law with the Gospell, & cals it a perverting of the Gospell of Christ, & wishes that such teachers were cut off, Gal. 5. v. 12. and blames likewise those Galatians that received their doctrine, saying, Oh foolish [Page 130]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, both teachers and hearers, the one for bringing in or joyn­ing the ceremoniall law to the Gospell, and the other for admit­ting of them, how highly would God have been 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 sharply have reproved them, and have given speciall cave­ats against them, as he did in his Epistle to the Colossians, the se­cond chapter of the which, being chiefly spent in condemning all humane traditions; yea, in his first chapter of his Epistle to the Galatians, ver. 8, 9. He 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 I 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 christi­ans and beleevers, though baptized, should not be admitted as members into the church, unlesse they had walked some time in church-fellowship with them, and had first made a publike confession of their faith, and had brought in the evidences of the truth of their conversion, and entred into a solemne private co­venant, and were admitted by the consent of the church, none of all this did ever the Apostles teach, or the christians of those times embrace or beleeve, and therefore such doctrines as these ought not to be received.

In the first of the Corinthians in many places he reproves those that made scismes and brought in heresies and sects into the church; and in the fourth chapter and sixt verse, under his owne and Apollo's name, he sets an example before them, that they should containe themselves with in the limits and bounds of that doctrine and manner of preaching, prescribed and set downe in [Page 131]the Word of God, and used by the Spirit of God; and com­mands them that they should learne in the Apostles, not to pre­sume or to be wise above that which is written, and enjoynes all christians to reject all wayes of teaching that have not Gods Word for their warrant: Now in all Gods Word there is nothing of all this written, that after men beleeve and are baptized, they should not yet be admitted into the church, without they had walked sometime with them for their approbation, and without they had made a publike confession of their faith before the con­gregation and brought in the evidences of their true conversion, and had entred into a private covenant, and were admitted by the consent of the church; none of all this is written in Gods Word, and therefore we ought not to embrace it.

And in the second of the Corinths, chap. 11. ver. 4. the Apo­stle signifieth unto the Corinthians, that no man can teach the Gospel more exactly tahn 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 commands the Corinthians to take heed of all false teachers, whatsoever piety and godlinesse they make shew of, calling them deceitfull workers, & such as transforme themselves into the Apo­stles of Christ: And no mervaile, saith he for Satan 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, we shall find them to be no other, but such as under shew of holi­nesse and piety taught their owne inventions and grolleryes, and abused the simplicity of the people for their owne advantage, and brought them into bondage and devoured them, verse 20. as the Pharises did the Widowes houses, under pretence of their long prayers, which our Saviour Christ sharply reproves them for and denounces a woe against them for their so doing; after the same manner did these fals teachers amongst the Corinthians, who made their owne traditions joyned members with the Gospel, as if they had had a more fine, neat and eliganter way of gathe­ring [Page 132]of Churches and admitting of members than Paul and the other Apostles: But the Apostle bids the Corinthians take heed of all such, how glorious soever they seem to appeare, and tels them they cannot teach the way to Heaven and happinesse better than he and the other Apostles have done; and yet nei­ther Saint Paul or any of the Apostles in preaching of the Gos­pel, taught them that they should admit of none to be joyned members of the Church, although they beleeved and were bap­tized, except they walked some time in fellowship amongst them, that they might have approbation and tryall of their con­versation first, and after make a publike confession of their faith before the church, and did give in evidences of the truth of their conversion to the congregation, and entred into a solemne pri­vate covenant, and were admitted members by consent of the church.

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 pri­mitive times had received, and therefore ought by the Apostles command, Gal. 1. ver. 8, 9. to be accursed. Saint John also in his second Epistle to the Elect Lady, ver. 9, 10. saith, Who soever transgresseth and abideth not in the doctrine of Christ, hath not God; he that continueth in the doctrine of Christ he hath both the Father and the Son: 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 he 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 joyn­ing and jumbling of them together, was never taught by Christ nor any of his Apostles, for they themselves confesse it is a new way, and a new-borne truth, and a new light, and therefore not the doctrine of Christ, and therefore such novelties are not to be entertained nor imbraced, nor the teachers of them, if we will be obedient to Apostolicall precepts: I desire therefore those of the Independent brethren to produce any one testimony, or any one president out of the Word of God, where these things fol­lowing [Page 133]are taught or have been practiced. First; that although men and women beleeve and are baptized, they are not yet to be admitted as joyned members till they have walked some time in fellowship with the church for approbation of their conversa­tion; this is the first thing; I desire of the brethren either a pre­cept or an example for this in Gods Word. The second, where it is commanded that those that beleeve and are baptized should not be admitted as members of the church, without a publike confession of their faith before the church. The third, where it is enjoyned, that to their faith and baptisme, they should bring in the evidences of the truth of their conversion before they can be capable of their membership. The fourth, where it is com­manded that they should enter into a solemne 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 Gospel shall run about from their own places and charges into the sheepfolds of their fellow-shep­heards, and separate and pick out all their best sheep and bring them into their owne folds, and debarre them from all church-fellowship and communicating with the other beleevers in Gods holy Ordinances and Sacraments; or where ever it is command­ed that the preachers of the gospel shall gather beleeving christi­ans from amongst beleeving christians & separate them from the other sheep, into Independent congregations, and shall proclaim all that are not thus molded up after this new modell, to be people out of covenant, and to have no right to the seales of the new covenant, neither they nor their children, though be­leevers.

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 practiced either by Christ or his blessed Apostles; for I looke for a law from Christ the King of his church, who was as faithful 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 has commanded the church to heare his voyce, who is the great Pastor and Bishop of our souls, and the teacher of his church; his Word therefore I look for, [Page 134]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 by Christ the onely Prophet of his church, that they that serve God after the precepts of men, offer him a vaine 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 wayes of God) should be abro­gated and nullified and cast out of the church.

It is recorded in holy writ, Joshua 9. that the Gibeonites de­ceived Joshua 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 boots & their old shooes, and they taking what they said, pro confesso, 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 Prelats, for these many hun­dred yeers, have deluded the world, under pretence of their mouldy antiquities & tattered ragges of traditions, and in all this time they prevailed to mislead the poore people, because they consulted not with the mouth of God, nor examined things by the Word of God and the holy Scripture, as the noble Bere­ans 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 upon report, without consulting with the mouth of God; and as it was the honour and praise of those noble Bereans, that they searched the Scriptures to see whether the preaching of Paul were according to the holy Scripture: so if we shall receive these new borne truths, these new lights, these new wayes with­out consulting with the living Oracles, we shall offend as the Is­raelites did in beleeving the Gibeonites upon their words, and shall degenerate and be unlike to those the renowned Bereans, who would not receive Paul's doctrine, though an Apostle, with­out searching the Scriptures, whether things were so or no, as he [Page 135]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 unto us, and if they be not evidently proved unto us out of the Scriptures, we may not admit of them, for it will be not onely a sinne, but for our immortall shame, to be de­luded with novelties, much more than it was our ancestors dis­grace to be deceived by pretended antiquities.

And therefore it is the duty of every christian seriously to consider with themselves, that these are matters of God, and concerne no lesse than our eternall welfare; and in that regard, we may not call mens wayes, Gods wayes but we are to seek for the old wayes, Jer. 6. we are to examine Christs and his holy Apostles wayes in gathering of churches and making of mem­bers, and if we find no footstep in all Gods Word of these new wayes, we ought to relinquish them and turne againe into the pathes that God has commanded us to walk in, wherein we shall be sure to find rest for our soules 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 thinke or beleeve, that any men mortall can shew or teach a better way to Heaven, or set downe a better way of converting soules and of gathering of churches and making of members and of setting up Christ as King upon his Throne, than that which Christ him­selfe and his blessed Apostles have taught and set downe to all posterity; and from the which rule we ought not to swerve, though an Angel from Heaven should teach us otherwise, Gal. 1. ver. 8, 9.

When therefore the Ministers of the church of England fol­low Christs and his Apostles way and method in their teaching and for the converting of men, and heare onely the voyce of Christ their King, and the christian beleevers through the Kngdome under their ministries, doe all faithfully cleave unto the written Word and square both their faith and obedience ac­cording to that rule; there is no just cause why the Independents should proclaime them all enemies of Christ and his Kingdome, and such as oppose his royalty; and preach up themselves and their congregations as the onely people of God and his Saints, and account all those that dissent from them as opposers of Christs government, telling the people in their Sermons, that [Page 136]they come over from beyond the seas, thinking 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 wayes of God; but they find it otherwise, that they deny and disclaime and preach against Christs Kingly government, and persecute the wayes of the Lord Christ; so that they can find more favour from moderate Papists and common Prote­stants than from them, by which their dealing, say the brethren, they have so taken off the edge of Gods peoples affection from them, that the Saints and servants of God cannot pray for them, proclaiming themselves the Saints and people of God, as if all the other beleevers through the Kingdome dissenting from them, in their opinions were no Saints nor people of God.

Nay, they affirme it in their Pulpits and in every Pamphlet, that both Ministers and people are enemies of Jesus 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 & an arrant Whore, and that shee being once a Whore, could never be presented un­to Christ as a chaste Spouse: which was an expression not onely uncivill and unbeseeming a christian, but untrue also; for grant shee had been so, shee is now come out of Babylon, and has en­tred into a publike covenant against her; and we read of Juda and Samaria, howsoever they had defiled themselves and played the Harlots, yet upon their unfained repentance and true faith in Jesus Christ and renewing their covenant publikely of new obe­dience, were presented unto Christ as a chaste Spouse, so that what is impossible with man is possible with God.

But this is the generall opinion of the brethren. and howso­ever they will not all of them speak it out in plaine words, as some of them doe, yet they preach and practice a separation from all our assemblies and congregations, as from a people not to be communicated with, and declare that by their deedes, which they will not as yet publish in their writings, nor expresse words as he did.

And one of the Independent Ministers not long since, de­nouncing Gods judgements against all those that would not assent unto their new wayes, nor light their candles at their new [Page 137]lights, nor embrace their new-borne truths, told them, that by their standing out against the wayes of God (for so they suppose these are) and by their unkind usage of the Saints, and persecu­ting of them, they would at last drive from amongst them the praying people (meaning themselves, as if no other prayed but they onely) and then they might look that the judgements of God would speedily come downe upon them, as it happened to the Lutherans in Maydenburge in Germany, who thrust out all the Calvanists out of their Towne, a praying people, and im­mediatly after, the enemy came upon them with fire and sword and destroyed them all.

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 expressi­ons as these are may beseem their Pulpits, but no grave and lear­ned honest mens; for they have no just cause to complaine of persecution amongst us, it is a calumny; neither deale they chri­stianly with us, to accuse us that we oppose the wayes of God, for we doe not so; we onely contend for the faith once delive­red to the Saints, and against the wayes of men, and such as were brought into the Church by the cunning craftinesse of some, and thrust upon the people as the Lawes and Ordinances and wayes of God, when they are but their owne inventions, and tend to no edification, but to the trouble and disturbance of Church and State, and such as already have brought a confusion upon us all, and if the Lord doth not speedily from Heaven send his helping hand, we can expect nothing but desolation, and all from these devisions that their new wayes have brought in, and therefore it is high time for all good christians and such as love the peace of Sion, more exactly to examine all these new wayes; and to put them upon the proofe of them.

But that the brethren should complain 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 city and country; 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 [Page 138]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 maintainance than was usually given to any Lectures before them; and therefore they deale not brotherly in none of all their proceedings, nor humanely so to asperse them as they ordinarily doe both publikely and privately.

I am confident there is not such a president in the world of hu­manity as that shewed here to them; it is well known, and their books and practices declare it, that they preach new wayes, new­borne truthes, and set up new lights: Now where was it ever heard of either in the Christian or Pagan world, that it was ever permitted unto any Ministers or Preachers to have all the Pul­pits in any nation to preach a divers doctrine, to that which is set up by authority, and such as tends to make a faction and devision amongst the people? I doe most assuredly beleeve that there cannot the like president be produced.

Amongst the Heathen, the Jewish Religion in many coun­tries was tolerated; but they were confined to their owne Si­nagogues, they might not come in the Heathens Pulpits to preach up the Jewish worship amongst them or to set up another service contrary to the custome of the Nation: It was an abo­mination to the Egyptians that the Jewes should sacrifice in their land, they would not have suffered them then to have prea­ched up their Religion in all their Pulpits.

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 one­ly in such places as are appointed for them, they may not preach in popish Pulpits, that is not permitted unto them.

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 [Page 139]and in print to proclaime them enemies, of Christs go­vernment; and if any should dare attempt such a thing, or goe about to disgrace their Ministers and church-government, or in the least intrench upon the Mrgistrates authority, they would be made fly like lightning before thunder.

And yet the brethren among us have the liberty of all the Pulpits through the Kingdome without controle, and vent all their new wayes and their new-borne truths, and set up their new lights without any molestation, and have all respectfull usage and the onely esteem of the people, and are more followed than all our learned, godly and painfull orthodox Ministers, and yet they cry out of persecution, and unchurch and unchristian us all, and proclaime 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 baptisme, and debarre us from com­munion with them, and exercise a kind of absolute lordship over all their brethren, so as Deotraphes never did the like, nor the Pope more, and yet they cry out of persecution against the Saints, and lay odious aspersions upon their brethren and fellow-Presbiters, perswading the people that the presbiterian way will be as bad or worse than that of the Prelats.

But if we as duly examine the manner of the Independent go­vernment, and compare it with the Presbiterian, as we have done the manner of their preaching with theirs, we shall find there is little reason why they should so villipend the Presbite­rian and magnifie their owne, and why they should make it so hatefull and odious to the people; laying aside therefore all pre­judice, let us examine things with deliberation, and then it will be soon evident, that the Presbiterian government is not as bad or worse than that of the Prelats, nor so lordly as that of the In­dependent government which is also Presbyterian, and they as well Presbyters as their brethren.

It is well knowne that the Prelats assumed and arrogated unto themselves to be the onely Pastors of their Diocesses, and ruled all the Ministers and people under them by their owne authority and spoyled all both Minsters and people, and the severall con­gregations under them of their liberty, and made them all both Ministers and people their vassals and slaves, and from whose Courts there was no appeale: Whereas the Presbiterian manner [Page 140]of government is not as that of Lords and Masters over Subjects and Servants, but sociall as between equals, between brethren, friends and colledges, who all judge and are all judged according to the Word of God, where no congregation is above another congregation, no Minister is above another Minister, but onely for order-sake, where every Presbiter is left to enjoy the whole office of a Presbiter, and each congregation to the freedome of a congregation, & what belongs unto them, and they able to per­forme it, and the classes to corroborate and strengthen them.

And if any man be wronged by the Presbitry, he may have the benefit of his appeale, and be cleered 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 pre­judicate opinion weigh and consider all things, and compare the government of the Prelats with that of the Presbiterian, they would speedily be undeceived. And againe, if they would com­pare the Presbiterian government dependent with the Presbite­rian government independent, they would have more honou­rable thoughts of the one and a lesse esteem of the other; for in the Presbiterian government independent, they exercise a kind of absolute power and soveraignty amongst themselves in every of their severall Churches or congregations; so that if two or three of the Presbiters be malicious or self-will'd, or corrupt or hereticall, as it happens many times, and by their learning or eloquence or great abilities of wit and schollership, or by their wealth or power, the congregation perhaps consisting of many poore people, and it may be ignorant, who are relieved by them, and whose favour they dare not forfeit, if they prevailing with the major part of the congregation (as commonly the poore peo­ple are like a company of wild Gees, who which way soever their leader flyes they all follow) I say, if they do once deliver a man to satan, and will not by any art of perswasion be induced to re­verse their unrighteous sentence, the innocent and wronged man must live under this doome all the dayes of his life without any remedy, and must be held by all the Churches of Christ (that are after that new modell) to whom their sentence is given notice of as an excommunicated person and shun'd accordingly, they have no power to absolve or help him, and from which he hath no benefit of appeale.

And this that I now speake, 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 making so many severall sects; for when they were cast out of one congregation, for some particular opi­nion, in the which they differed from them, the other churches and congregations of the same mould and profession could not absolve them, nor durst not receive them into church fellow­ship with them, without an attestation from the church, out of which they were excommunicated of their christian walking amongst them, or had given satisfaction to that church of which they had been members, and that they would never be brought unto conceiving that the wrong was theirs, who complained as unjustly excommunicated, neither would they relinquish their opinion, as being perswaded it was grounded upon the Word of God; whereupon they finding others of their owne opinion joyned themselves into a new society and congregation, and had a peculiar church by themselves, and this has been one of the chiefest causes of all these rents and devisions 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 turne 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-counsell of their Presbiters, 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 scismes: And truly, if things were but mature­ly weighed, all men would readily perceive that there is no just ground of reproach to be laid upon the Presbiters, neither would they see any reason, why, in way of disdaine, the Ministers of the Church of England should be more called Presbiterians than the Independent Ministers; for they also are Presbiterians, and labour to set up a presbiterian government as well as the other, [Page 142]and professe in their writings that they contend for the ancient presbitry, so that they also are presbiterians as well as the other; and if the one be made hatefull and formidable to the people, in the judgement of all solid men, the other also may be made as odious and hatefull; for if that odium and hatred they bring up­on the presbitry, be for the onely feare, they have conceived the Presbiters will lord it too much over them, and that onely I say, be the occasion that so terrifies the people from that govern­ment; let all men here consider and compare each kind of pres­bitry together, both that of the Dependent and that of the Inde­pendent; for if the Independent Presbiters in the infancy and very first beginning and rise of their government assume unto every severall congregation and presbitry of theirs, an absolute kind of soveraignty and jurisdiction from which there is no ap­peale, and if they already take upon them to unchurch all Churches but their owne, and proclaime all the Ministers and people, but those of their owne congregations, profest enemies of Christs Kingdome; what would they doe if they were once established by authority in their severall Jurisdictions and As­semblies? and if now they will admit of none into their severall Assemblies, though never so eminent beleevers, but upon their owne conditions, and unlesse they will be admitted members upon such tearmes as they propound, without either precept or president out of the Word of God for their so doing (which is the greatest tyranny of the world) how would these men lord it if their government were once established by Parliament? It is well knowne and can sufficiently be proved, that godly christians and people of approved integrity and of holy conversation, against whom they had no exception either for doctrine or man­ners, and who offered themselves to be admitted members upon their owne conditions, and yet were not suffered to be joyned members, onely because they were poore; and this very reason was given unto them for their not admission, that they would not have their Church over butdened with poore.

And others desiring that their Children might be baptized in their Congregations, and going to the Ministers of those Assem­blies to entreat this favour, that their children might be baptized among them. For answer, it was told them; that they could baptize none but such as were infants of their joyned members (which is [Page 143]their practice) and wished them first to be made joyned mem­bers in one of their Churches: Whereupon they thought that there was no congregation fitter for them to joyne to, than to that Pastors Assembly that had given them this counsell, and therefore applyed themselves unto him, and desired that they might be admitted joyned members: for answer, it was replyed, that the congregation of which he was Pastor, consisted of great personages, Knights, Ladies and rich Merchants, and such people as they being but poore, could not walk so suitably with them; withall he said, he could doe nothing without the consent of the Congregation, wherefore he perswaded them to joyne them­selves to some other Congregation among poore people, where they might better walk, and more comfortably in fellowship with them, so that the last news I heard of this businesse, was that the children were neither baptized nor the poore men admitted to be joynt members of that Congregation.

What their Ministers have done since I know not, but I well perceive, it is as great a difficulty for a poore man to get into some of their Congregations, as to get into Suttons-Hospitall; and that I conceive to be the onely occasion that makes some walk 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 country, and transporttd themselves over into New-England, where this government is set up, onely that they might enjoy the Ordinances there in their purity, they were be­leevers before they went, and were baptized, and such as were knowne before they went thither to be the deare servants of God; but when they came there (especially if they be poore) they make them walk some a yeer, some more, yea, some six or seven before they can be admitted members of their Congrega­tions, and they baptize none of those children that are borne there before their parents be joyned members; and except they will in all things conforme themselves to their own conditions, they shall never be admitted.

And sometime the man onely is admitted and his wife left out still to walk, and sometime the wife is admitted and the man [Page 144]left out still to walk, 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 nature, I doe not love to multiply them; but I have heard many of this kind from those places, and from such as have been in New-England, and men both then and now no way evilly af­fected either to the place or people, serving God there.

But it is too notorious, they lord it there over Gods poore Clergies in the superlative degree, and every man that has but eyes in his head may see it here in England in their congregati­ons, what difference they make between the rich and poore, and that they have the faith, of the 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 poore, they are very lofty, and look for great observance and attendance from them wheresoever they come, so likewise a little thing will dis­please them, if they speak a word amisse, it is enough to be cast out of the Congregation; presidents of this nature might be brought many: And if all this be not to lord it over Gods Cler­gies, I know not what it is; to admit of none, though beleevers, and already baptized, but such as will come in upon their owne tearmes, and keep out the poore either altogether, or as long as pleaseth them, without any other reason but because they are poore, and cast them out againe upon every slender occasion; I say, if all this be not a most diabolicall tyranny & lording it over Gods Clergies, I referre it to any moderate man to judge of; and if to unchurch all churches but their owne, and at one blast to proclaime them all enemies of Christ and his Kingdome, and to deny all church-fellowship with them, be not more than a Diotrephian, prelaticall and papall authority there was never any in the world, and if this be not to lord it over Gods Cler­gies, there was never any knowne.

Now I say, if the Independent Presbiters doe so timely begin their absolute lording of it, what would they doe if their go­vernment were established by authority? Their ministry and government is farre different from that of Christ and his holy Prophets and Apostles, for they invited all the poore to come in [Page 145]and to buy milk, yea, to come in and buy milk without mony, Isa. 55.1. and Saint Paul for the encouraging the poore to come in, saith, not many mighty not many noble, but the meane and contemptible things hath the Lord made choyce of; inti­mating unto the poore, that they have as good right to Heaven as the greatest and chiefest; and our Saviour Christ saith, come unto me all ye that are weary and heavy laden, and ye shall find rest unto your soules: Our Saviour has no respect of persons, but the poore 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 Presbiters already make so great difference between the poore and the rich, and between beleevers and be­leevers, as they will admit none but at their owne times, and up­on their own conditions, I do conceive that this is a most tyran­nically lording it over Gods Clergies and inheritance; which when they daily doe it, and the Presbiters of the Church of England doe it not, it is most apparent that their rule and do­mination is more prelaticall and more to be feared than that of the Presbiters of the Church of England; for from the indepen­dent Presbiters they can never expect any appeale for reliefe and redresse, whatsoever wrong or injury they have sustained by them; and therefore there is no just cause why any should so traduce the Presbitry 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 Presbitry, 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 Presbiters of the Church of England with the Presbiters 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 endea­vours tend most to the advancement of the Kingdome of Jesus Christ, and which of them ought to be preferred before other, [Page 146]and which of them doth more really and truly tend not onely to Gods glory but to the peace also of the Church and State: For the Presbiters of the Church of England, they labour and endea­vour, as there is but one body, one spirit, one hope, one Lord, one faith, one baptisme, one God and Father over all, who is above all, and through all, and one true christian Religion, Eph. 4. so that this only may be established, through the three King­domes; and that all erronious wayes of worshipping and serving God, and that tends to lead men to perdition, and make distur­bance in Church and State, may not publikely be tolerated: The Independents on the contary, both publikely and privately, and in all their bitter railing and intolerable pamphlets, as that of the compassionate Samaritan, the storming of Antichrist, and that of the arraignment of persecution, and in many more of their scurri­lous writings, plead for a toleration of all Religions (under pre­tence of liberty of conscience) whatsoever they be, as Judia­nsme, Turcisme, Popery, Paganisme, and all manner of sects, and for the confirming of this their diabolicall tenent, they bring in the example of the heathen Nations, who suffered all Religi­ons amongst them; and the example of Poland, Transsilvania and Holland, those pantheons of all Religions, and 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 Scrip­ture, which as they conceive make all for a toleration of all Reli­gions.

To all which their pretences, I shall at this time briefly an­swer, after I have set downe some grounds out of holy Scripture, and produced some examples of Gods deare children friends and servants out of the same, which must be the warrant of all chri­stians to follow to the end of the world; for whatsoever was written before was written for our learning, 1 Cor. 10. Rom. 15. and by the Word of God, and from the example of Gods ser­ants, 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, oughtto set before their eyes for imitation: The Lord called A­braham, [Page 147]as it is in Joshua 24. out of his Father Terah's house, and from his kindred, when they served other Gods, & made a cove­nant with him, as it is at large set downe in the 12. of Genesis, 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 downe the conditi­ons of his covenant with Abraham, which was, that Abraham should walk before him and be perfect, and that then he would be his God al sufficient to provide for him and protect him where­soever he came; which covenant the Lord ever kept with Abra­ham 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 doe to all his children to the end of the world, walking in father Abraham's steps) and of Abraham the Lord sayes 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 houshould after him, that they shall keep the way of the Lord, to doe Justice and Judgement, 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 doe justice and judgement: Then it is mani­fest, that Abraham 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 walk 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 doe justice and judgement; but Abraham set up the true worship of God where­soever he came, as the whole story of his life doth abundantly declare: And so did Isaac after him, and Jacob after him, as in [Page 148]the 33. of Gen. doth appeare, where Iacob said, unto his houshold and to all that were with him, put away the strange gods that are among you, and be cleane, and change your garments, and let us arise and goe 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 Jacob all the strange gods that were in their hands, and Jacob hid them under the Oake that was at Sechem, and the terrour of God was upon the cities which were round about them, and they did not pursue after the sonnes of Jacob.

In these words we have a president for imitation with the fruit and benefit that doth redound to al those people & Nations that set up the true worship of God, and root out all idolatry and false worship out of their families & countries; for Iacob 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 Jurisdiction and buries all the Idols, of what price and how rich soever they were, and he found the comfort and benefit of this his so doing; for the Lord for this his faithfull service, blessed him and protected him from the fury of all his provoked ene­mies; for the terror of God was upon them all, so that they durst not pursue him.

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 about them; neither did they ever purge their countries from idolatry, and root out idolaters, but the anger of the Lord was presently appeased by it, and it is alwayes recorded to the eter­nall praise and honour of those Kings, Rulers and Judges that were most forward in reformation, and that set more throughly upon that good work of reformation; and those that did things but to the halves in reformation, have not so honourable a testi­mony in holy Scripture as the other: and that God has ever been pleased when idolatry has been rooted out, and idolaters [Page 149]put to death, there be many presidents of it in the Word of God.

Amongst others, that in the 32. of Exodus, how highly was God displeased there with the making of that Calfe? 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 detesteth idolatry & all false worship, giveth a dispensation to children for disobedience to their parents (who by his law they are bound to obey) in Gods matters; so that if those of their nighest relations should goe about to intice any to idolatry, or to the worshipping of false gods, or the true God in a false manner, or should endeavour but to bring in another Riligion than that the Lord had appointed, that then they should bring them forth and have justice done against them; so that God abhorreth that any Religion amongst his owne people should be tolerated or set up besides that he himselfe hath commanded; and he had for­bid in his law, that any man should make to themselves any gra­ven Image, or set up any way of worshipping him but that which he himselfe had ordained and injoyned, and commanded that they that should attempt any such thing should be put to death.

We see likewise what Joshua did according to the comman­dement of God, who ought to be a patterne to all christians, and all christian Magistrates, chap. 24. ver. 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 Egypt, and serve ye the Lord; and if it seem evill unto you to serve the Lord, choose you this day whom yee will serve, whether the gods which your Fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land yee 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 Egypt, out of the house of bondage, &c.

Here we may observe, first, that Joshua injoynes them to serve the Lord in sincerity and in truth, and that they might do that, to [Page 150]put away all their idols; he gives no toleration of all Religions: and the like may be said of Joshua, Jos. 24.15. and that they might with the more alacrity yeeld obedience to God's com­mand, he sets his owne 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 assented to doe the same, and gave their reason why they would serve the Lord, and tolerate no other Religion, because say they, the Lord hath brought us up out of the land of Aegypt and out of the house of bondage and made us his peculiar people, and therefore they resolved to serve him onely, and to­lerate no other service amongst them but that which God him­selfe had commanded and appointed: And this example of Jo­shua and the people of Israel is left to all the people of God, to all ages for imitation, whose duty it is to set up the true worship of God onely amongst them, and none but that which Christ their Redeemer, King and Law-giver hath injoyned them; and ther­fore all such as would have all Religions tolerared, do exceedingly forget themselves, and are highly unthankfull to Christ their King and Redeemer.

And if we look into the story of the Judges, the book following that of Joshua, when this generation was dead, and that they had forgot their covenant, and began to tolerate all religions amongst them, they brought downe all those plagues upon themselves by it, that were writen 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 downe the Altar af Baal which his father had, and to cut downe 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 find no toleration of any Religion but the true Religion, when they set upon the work [Page 151]of reformation and when the men of the City made inquiry after him that had broken down the Altar and cut downe the Grove, and would have put him to death, it is related, that Ioash the Fa­ther of Gideon said to all 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 downe his Altar: Here we find 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, doe no lesse than fight against God.

But now let us see what Elias did, 1 King. 18. ver. 21. (who was counted as the Chariot 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 miraculonsly 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 downe 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 Scrip­ture, as in the stories of the Kings and Chronicles, and those of Nehemiah and Ezra and through all the Prophets; and the Lord in the second of Ieremiah complaineth against his people, that they had forsaken the fountaines 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 Hea­then, who had not forsaken their idoll gods, and therefore for this their rebellion and ingratitude, the Prophet denounces all those plagues that were written in the law against them, as all the other Prophets did: for there is not any sinne in all the old Te­stament that the Lord more complaines of than that of idolatry, and the toleration of many Religions amongst them, as is most abundantly set downe both in Isaiah, Ieremiah and Ezekiel, Da­niel, [Page 152]and in all the other Prophets, all which were written for our learning, so that if the people of God shall imitate them in their sinnes, they must look to partake with them in their plagues; for the tolerating of all Religions would be a just provoking of the Lord our God to anger now, as it was then. And we have sad ex­perience already, what the tolerating of the idolatry of the Masse, that Dagon 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 find in the holy Scrip­tures, and which was confirmed by so many signes and wonders, and miracles, be the true religion, than let that and that onely be set up amongst Christians, and no other tolerated, for if they be, they will speedily bring the plagues of God upon the Kingdome, and confusion upon us all; as we may well perceive by the suffe­ring of them but a few yeers, what good effects they will pro­duce: for toleration of all Religions cannot be pleasing unto God no more in our times, than it was amongst his ancient peo­ple the Jewes, and in the primitive Churches; and therefore all those that plead for a toleration of all Religions are no friends of Christ nor lovers of Religion, pretend what they will; for neither Abraham, Isaac nor Iacob, nor any of the Prophets nor holy men of God would suffer it, neither would the Apostles ever endure it, but in all their writings give especiall charge to all the people to take heed of all the false teachers of their time, and forewarnes them to take heed of them in all succeeding ages, ever describing them by their crafty dealings, that they should come in sheeps cloathing, and in all-seeming holinesse and fained simplicity, and therefore that they are the more to be avoyded: And Paul writing to the Galatians, in the fifth chapter, wisht and desired that the false Teachers were cut off, so far were the holy Apostles from tolerating all Religions, as in all their Epistles they invay 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 darknesse, and surely if al the Prophets & Apostles did command al the peo­ple of God to come out of Babylon, they never gave leave to any [Page 145]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 we see that Christ himselfe in writing to the seven Churches in Asia, and in them to all Christians in the world, he blames the Angel of the Church of Pergamus, and that of Thy­atira, in the second chapter, in these words, To the Angel in the Church of Pergamus, write these things, saith he that hath the sharp sword with two edges, I know thy works and where thou dwel­lest, even where satans seat is, and thou holdest fast my Name, and hast not denyed my faith, even in those dayes wherein Antipas my faithfull Martyr, who was slaine among you, where satan dwelleth: but I have a few things against thee, because thou hast them there that hold the doctrin of Baalam, who taught Baalak to cast a stum­bling-block before the children of Israel, and to eat things sacri­ficed unto idols, and to commit fornication: so hast thou them also that hold the doctrine of the Nicolaitans, which thing I hate: re­pent, or else I come unto thee quickly, and will sight against thee with the sword of my mouth. And unto the Angel of the Church of Thyatira write, these things saith the Sonne of God, who hath his eyes like unto a flame of fire, and his feet like fine brasse, I know thy works and charity and service, and faith, and thy pati­ence, and thy works and the last to be more than the first; notwith­standing I have a few things against thee because thou sufferest that woman Jezabel which calleth her selfe a prophetesse to teach and seduce my servants to commit fornication, and to eat things sa­crificed unto idols, &c. and in the 3. chap. ver. 14. Unto the An­gel of the Church of Laodicea write these things, saith the Amen, the faithfull and true Witnesse, the beginning of the creation of God, I know thy works that thou art neither cold nor hot, I would thou were cold or hot; so then because thou art lukewarme, and neither cold nor hot, I will spew thee out of my mouth, &c.

Out of the which places, it is sufficiently manifest, that it is a thing highly displeasing unto God, that his people should give a toleration of any Religion but that he hath established and those that labour for a toleration of all Religions must needs be luke­warme, [Page 146]neither hot nor cold, which is an evill the Lord is so much displeased with, as he tels them that he will spew them out of his mouth; and surely there is nothing that savours more of licentiousnesse and earelesnesse in Religion, and want of zeal to Gods glory in any men, than when they would bring in a to­leration of all Religions: And many of them can report, that there is no Religion in Holland, where there is a toleration of all Religions, though it is well knowne that there are men in that Country 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 permit­ted, as they now wish a toleration of all religions were suffered here amongst us; for they find by experience that it is an occa­sion of all prophanenesse, and if they should have there the like occasions of civill combustions as we have, through Gods dis­pleasure for our sinnes and ingratitude towards him, here in England, I am afraid they would find the toleration of all those religions amongst them, would prove an intolerable thing to them, if not the cause of the ruine of their whole Country. The Lord divert his judgements from them, and grant that they may never taste of the miseries that we now are acquainted with, but for tolerating of popery and Arminianisme, and the prelaticall faction and without doubt if the suffering but of these three has so displeased God, the tolerating of all would give him a just cause of his more hot indignation.

But now to answer to their Objections in order; the Heathens say the Independents suffered Abraham, Isaac and Jacob 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 thank 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 be ascribed to God who restrained them when they intended evill against them; for he appeared to some of them in visions, and commanded them not to touch his anointed people, and forbad them to doe his Prophets any harme, and by the speciall blessings that he rained downe upon his people, and by his miraculous preserving of them in fiery furnaces and in Lyons dens, from the [Page 147]fury of Savage-beasts, & delivering them so often out of the hands of all their enemies, he struck such a terror into the heathen na­tions, that they durst not oppresse his people, so that the singular providence of God, who watcheth over them alwayes for good, was their shield and Buckler; so that what they did in tole­rating them and their Religion, was not of their good nature, but it was Gods speciall favour towards his owne peculiar people, and for the maintainance of his owne Cause, and that Religion which they had learned from him; and therefore those heathenish examples are not for Christians imitation to tolerate all Religions, who are bound to obey Gods commandements, and to follow the example of Abraham, Isaac and Jacob, 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, we must consider the principles of the heathen Philo­sophers, and the practice of all wicked godlesse politicians in all ages; for the Philosophers, though they were sufficiently con­vinced by their naturall reason, that there was a God, and that this God was the author of all good, and the punisher of all evill, and therefore that he ought to be feared and served of all nations and people, yet because they by that naturall light of understand­ding (which was but darknesse in them) could not comprehend what that infinite Majesty and divine being and God-head was, and were not in themselves able to set downe a description of him, nor how to conceive of that invisible Deity, nor what wor­ship would be most pleasing unto him (which they could never doe without God himselfe had revealed himselfe unto them as he did to his owne people) they served him after some traditi­ons they had received from their fathers, and left all nations, cities and families to serve God as they thought best, and accor­ding to their owne vaine imaginations; and for the Atheisticall politicians of all ages, all Religions are one to them, who never regard any one more than another, and therefore tolerate all for their owne base ends, and think it best for the enriching of all their countries (as the experience of all ages and histories can sufficiently witnesse) and many of them doe not refraine to say, that Religion was onely brought into the world out of policy, [Page 148]and to keep people in awe; so that God of his infinite goodnesse having the ordering of all mens hearts in his hands, did so dis­pose of all things, that by their owne principles they should give toleration of all Religions in their severall countryes and jurisdi­ctions, so that his people being scattered here and there through other nations by their sinnes, yet found this favour, that they also for the most part enjoyed the liberty of their Religion (though they met sometimes with most hot persecutions) but all this is ever to be ascribed to God alone (as I said before) and to his over-swaying providence and guidance, who ever preserved those that trust in him and served him according to his revealed will, though it be in Babylon it selfe, and therefore it is not to be attributed to the good nature of the Heathen neither would that toleration now be tolerable in Christians, who have learned Christ otherwise than to set up any Religion but that which he the King and Prophet of his Church hath taught them.

But now I will briefly answer to what they pretend out of Scripture, and runne through the severall Objections drawne from thence.

And first to begin with that of Joshua 21. where he saith, 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, neither to the right hand nor to the left, Joshua 1. and by that law he was forbid to suffer or tolerate any Religion but that which Moses had taught them; and therefore those words were a meere scru­tiny, and to find out those that were idolaters to punish them, as any wise governour may at any time make use of the like Query, to find out men not well affected to Religion or to their Coun­try, that by this meanes they may be brought to condigne punish­ment: As if now any Officer or Commander, under the Parlia­ment should say to a company of men that he were jealous of, being desirous to discover them and find them out choose you this day who you will serve, whether the King or the Parlia­ment, but for my selfe and my house we will serve the Parlia­ment: would not any by and by gather that he spake this onely to find out Malignants to punish them? Even so Joshua a wise and religious governour did the same, not that he over intended [Page 149]to give them a toleration of all religions for that had been against the law of God and against their owne example for in the 22. of Ioshua, we read that because the people had built but an Altar on the other side of Iordan, they intended forthwith to make war 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 therefore this is but a poor cavill: Now for that they pretend out of Gamaliel's speech, Acts 5. ver. 38, 39. where he sayth, Re­fraine from these men (speaking of the Apostles) and let them alone, for if this counsell or this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it, least happly ye be found fighters against God: Ergo, all Religions are to be tolerated.

This Objection has sufficiently shewn that our brethren the Independents that thus argue, may well be made fellowes of Go­tham-Colledge, as knowing not as yet their Primer in polititicks, nor their Catechisme in divinity: For who knowes not that it is as easie with God who is of infinite wisdome, out of mens foolishnesse to procure safety for his owne people, as it was for him, out of Achitaphels wisdome to bring destruction upon him­selfe, and to turne his wisdome into foolishnesse; for that which Gamaliel 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 suppres 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 shal 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 doe, and not he that with Gamaliel should say, if it be of men it will come to nought, and so let them goe on to doe mischife: Neither did he answer as a chri­stian; [Page 150]for what christian that should heare of any new monstrous Religion newly printed & newly come forth (as there are many at this day to be sold about towne and Country for pence apiece) and should understand that some of those ancient heresies were againe revived, as that of the Arians, Pelagians, or Nestorians, should say let them alone, for if they be of men they will come to nought, but if they be of God ye cannot overthrow them, lest you will be found fighters against God, and so let the seducers goe on without questioning them, or suppressing their heresies; would not every man that hath any feare of God in him say, surely that man that should thus answer, did not speak like a christian? for a good christian like the good Bereans would say, come let us sit downe and examine these new doctrines newly brought into the world by the holy Scriptures, and let us follow the example of the Apostles, Act. ch. 15. in that assembly and search the Scriptures, and if we find 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 method; for God sent his people to the law and to the testimony, Isa. 8 and proclaimes that all that speak not ac­cording to them, it is because there is no light in them, and that all opinions not grounded on the Word, are but darknesse and errour, and therefore they are not to be tolerated or suffered; so that for any man to gather a toleration of all Religions from Gamaliels speech, is but to prove himselfe a meere groll; and as little to the purpose is that they urge out of the words of our Saviour, Matth. 22. where answering the Sadduces, he saith, Ye doc erre not knowing the Scripture nor the power of God, v. 29. From whence the Independent brethren conclude a toleration of all Religions, for our Saviour say they, onely convinced them of their errour, 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 schollers from their mothers womb, and I for my part beleeve it, for ig­norance of God and of his holy Word came with all men from their mothers wombe, and if such interpretations of Scripture [Page 151]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 knowes what Christs office was in taking hu­mane nature upon him, when he became a Mediator and the high Priest of our redemption, would argue as these men doe; especially when Christ hath so often in holy Scripture professed of himself that he came then to save those that were lost, and not to judge the world; for he hath left that imployment till his next comming, when I am most assured these men will have a great deale to answer for, for so abusing the holy Scriptures to maintaine their owne baggatellies: Besides, Christ came to keep the law for us, which he himselfe had given unto his people and took no way the office of a judge upon him, but in scourging out the buyers & sellers out of the Temple that I remember, and saith, that he came not to break the bruised reed, or quench the smoking flax, onely he had declared his lawes unto his people, Malachy the 4. by his servant Moses, and the execution of these lawes was put into the hands of the Elders of Israel, whose place it was to punish all seducers, and who should have perfor­med that work of justice which our Saviour declaring doth not give liberty for the tolerating of all Religions, which was against the revealed will of God; and therefore they that will out of this place argue a toleration of all Religions, may as vvell conclude, that Christ tolerated adultery and injustice, and all manner of vvickednesse, because our Saviour Christ said unto those that brought the Woman to him, that vvas found in the act of uncleannesse, he that is without sinne amongst you, let him cast the first stone, and vvhen her accusers vvere gone, said unto the woman, Woman where are thy accusers, goe thy way and sinne no more. Ergo, Christ gave a toleration for all Adul­terers; and when the young man in the 16. of Luke came to our Saviour and complaining of unjustice done unto him by his bro­ther, and desiring him to speak unto his brother that he would di­vide the inheritance with him, to whom our Saviour answered, man, 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 sown and of the tares that sprung up, that they should let them alone till the harvest, an ar­gument [Page 152]which they much depend on: Ergo, all wicked men are to be tolerated and no justice to be done upon them till Dooms-day, & they are to live without molestation, and the Ma­gistrate ought not to meddle with them, because Christ said, let the good corne and the tares grow together till the harvest; who would not admire to heare any man thus to argue, that there should be such either folly or wickednesse in the heart of man, to abuse the holy Scriptures for their owne ends? And who knowes not, that it is concluded amongst all learned men, that Simbolica Theologianon est argumentativa; 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 Scriptures, as they gather from our Saviours words to the Sadduces, and from the Parable of Christ for the tolerating of all Religions, and therefore all such argumentations as these are but poore props to uphold their Tenent: For God-hath given us that are christians both the Law and the Gospell, by which we ought to be guided in the serving of him, and by the which all Christians are directed what course to take in the pu­nishing of vice, and for the suppressing of errors and offenders, whether they be delinquents in doctrine or manners: And although christians by the Gospell are freed from the ceremoni­all law, yet we are not freed from the substance of it; for he that said to the Israelites, 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 stil in force; and although the rigor of the judiciall law be taken away, and christians are not tied to that manner of administration of justice, yet the equity of that law doth still continue, and righteous judgement is every where amongst all christians to be executed, and satisfaction to be made to all such as have been unjustly damnified; and although we are freed from the curse, maledi­ction and coaction of the morall law, yet we are not freed from the obedience of it; so that whatsoever was commanded in it to the Israelites, or forbidden them, the same is both comman­ded and forbidden to all christians to the ends of the world, and [Page 151]whatsoever was death by the law of God and nature then, for ought I know, ought to be punished with death now amongst Christians as blasphemours, wizards, witches, idolaters, and all such as despise Moses law; under the month 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 judg them except they offend against the civill and municipal laws of the country, and a­gainst the laws of nations & nature when they live amongst them: for Christ came not to change the morall law but to ratifie it in all things. And although the Sabbath be changed in respect of the day, yet for the holinesse of the first day of the week (which is the Christians Sabbath) and which is in place of it, I am confi­dent it ought most carefully to be observed, and that the whole day ought in all sanctity and holinesse to be kept, and besides the fourth Commandement for the sanctification of a seventh day, we have the example of the primitive Christians and blessed Apostles, who alwayes had their meetings on the first day of the week, and spent the whole day in the duties of piety and charity; for in the 20. of the Acts 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 Sa­craments, and for the exercising of all holy duties and that Paul preached there untill midnight, and that when Euticus was fal­len downe with sleep. Paul restored him to life againe to all their comforts; so that here we have one president, that the whole Lords day was spent by all those Christians in the works of piety and charity. Againe in the first of the Revela­tions Saint John saith that he was in the Spirit on the Lord's day, that is, the first day of the week called by Saint John the Lord's day, and there the Angel preached unto him that day, and com­manded Saint John to take so much of his Sermon by writing, as God in his wisdome thought fit to reveale unto his Church, and he that shall diligently read what is there written, will ga­ther, that the whole day was taken up by Saint John and spent in hearing, and writing, and meditating of what he had heard; for without doubt Saint John made it his whole dayes work to be spiritually imployed, and as the holy Communion is called [Page 162]the Lord's Supper, and all the time of that action is holily to be imployed, as being ordained by Christ himselfe to that end; even so the Lords day being a day dedicated unto Christ, and ordain­ed by him for holy duties, and for the hearing of the Word, and for the administration of the Sacraments and prayer, the whole day ought both privately and publikely to be taken up in the imployments and works of piety and charity, as hearing, read­ing meditating, prayer, repetition of Sermons in their Families, catechizing and instructing their children and servants singing of Psalmes, in visiting the sick and them that are in prison, relie­ving the poore and necessitated &c.

These examples of the primitive Christians are for our imi­tation for so Saint Paul in the third of the Phillippians in the 17. verse saith; Brethren, be followers together of me, and mark them which walk so, as ye have us for an example, for our conver­sation is in Heaven. And in the 4. chap. ver. 8. he saith, Final­ly brethren, whatsoever things are true, what soever 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 praise, think on these things: Those things which ye have both learned and received, and heard, and seen in me, doe, and the God of peace shall be 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 praise worthy and of good report to spend the whole Lords day in holy imploy­ments, and we have the Apostles examples and the primitive Christians for so doing, and therefore we ought to spend the whole Lords day in the works of piety and charity; and by this the sanctifying of the Christian Sabbath, (which is every seventh day) is ratified; the prophanation of the which in the reformed Churches, and in many places through these three Kingdomes has been one of the causes of all those heavy judgements the whole christian world now groanes under, and so much more would the Lord be provoked by the toleration of all Religions amongst us which would give just occasion of violating of all the Commandements of God, and of disobedience both to God and man; for it is most sure, that the morall law is not altered [Page 163]in any thing for substance, and that God that by it injoyned but one Religion to the Israelites, and commanded them to keep that pure and undefiled, and to punish all idolaters, blasphemers and seducers hath injoyned the same to all Christians, and hath not suffered or permitted them to tolerate all Religions or any sects or heresies which by the Apostle in the fifth of the Galati­ans are called the works of the devill; and that they that doe them shall not enter into the Kingdome of God. So that those that would bring in a toleration of all Religions, have a desire to send men to the devill.

For the examples of Poland, Transsilvania and Holland, they are no presidents to other Nations, their politick proceedings are no examples for other christian Countries and Nations to follow; for christians are to live by the rule of God's Word, and Christ's their Kings lawes, and to follow the examples of his own people only in their wel-doing, and not in their failings; and therfore we are to follow the example of Abraham, Joshua Elias & the other Patriarchs, Prophets, and holy Apostles who never tolerated all Religions. Yea, we are commanded in Romans the 12. not to con­forme our selves to this world, but that we should be transformed by the renewing of our minds, that we may prove what is the good and the acceptable and perfect will of God. Now when by the Word of God that acceptable and perfect will of his we are taught that he 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 tolerating the doctrines of Balaan and Jezabel, we are sufficiently taught and instructed, that Christians ought not to tolerate any other Reli­gion but that which Christ the onely King and Law-giver of his Church hath taught us, and that whosoever should take that au­thority upon them to tolerate all Religions, would be found fighters against God, and such as deservedly would bring downe his judgements upon the Land by it; for if but conniving at evill and consenting to it be a thing displeasing unto God, how would the tolerating of it by a law be abominable unto his sacred and divine Majesty? for this were to establish iniquity by a law. We are taught in the holy Scriptures, that the consenting with a theefe makes a man as guilty before God as the acting of thee­very, [Page 150]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. ver. 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 informa­tion against the people in his time, accusing them all as equally guilty of the blood of the Prophets, and destroying Religion as Jezabel, 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, ac­cuseth the people as well as Herod for slaying of Iohn the Baptist saying, They have done to him what soever 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-Courts, and in the Star-Chamber, and in all other unjust Courts, the people that assented unto all their cruell censures against Gods people and liked well of it, are as equally guilty, who would ordinarily say, that had they been Judges they would have done the like, and that they were men worthy of death, which made them (I say) as equally guilty as their wicked Judges and Executioners; as we may see also in those that as­sented unto the High-Priests, and to the Scribes and Pharisees in putting to death the Lord of life, they made themselves all guilty of his blood, and by that meanes brought the curse of God upon them and their children by it to this day as well as the High-Priests themselves: a fearfull sinne, though the world take no notice of it, and which all these Kingdomes have yet to re­pent of: Saint Paul also makes himselfe as guilty of Stephen's blood, as they that stoned him, saying, When the holy Martyr Stephen was stoned, I stood by and assented unto it, and held the garments of those that stoned him: By which he acknowledgeth himselfe equally guilty, and so all those that assented to all the [Page 714]cruelty done to the people of God in these Kingdomes, and were approvers of their tyranny, are as guilty as the actors of it, for consenting unto any treason or conspiracy, or with any ma­lefactors, and all their complices, both by the law of God nature and nations, makes them all guilty before God and men, and as liable to justice and punishment as those that acted in those ma­lefices; and therefore those that but assent unto a toleration of all Religions (a sinne so highly displeasing unto God) are as guilty as the actors of it; and if but consenting make them guil­ty, how guilty are they then that use arguments to bring in a to­leration of all Religions, and abuse the Scriptures to this end, and plead for it, and would have it established by a law? surely they are offenders against divine Majesty in an elevated nature, and have a great deal to answer for it before God especially when they doe it in a most scurrilous and railing manner, by which they manifest to all the world that they are more verst and better acquainted with the doctrine of Billingsgate than 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 Surplice & of the crosse in Baptisme and of any popish ceremo­ny or of any of their vain traditions and wil-worship (which was their honour then) should now plead for the toleration of the body and soule of popery, and for all other both jewish and heathenish Religions, and all manner of sects, so destructive to that Religion, which the King of Saints and King of Kings, and the onely King of his Church, the Lord Jesus Christ himselfe hath taught us, and to the peace and quietnesse of the Land; this I say must needs seem a monstrous thing to any moderate mind­ed Christian: Nay, how unreasonably doe these men deale with their brethren? they plead for a toleration of all Religions here in England and yet in New England banish men into Islands from amongst them, for dissenting from them in their new modell of Church government, and for but dissenting from them in their opinions about Religion; and here amongst us what impious and railing books doe they make against the Mini­sters for endeavouring to establish that Religion and that church-government that God himselfe in his holy Word hath set down? [Page 166]and what opprobrious names doe they give the faithful and pain­full Preachers and Pastors of the Church of England, calling them Baals Priests the profest enemies of Jesus Christ & his King­dome, the limms of Antichrist, false Prophets the brood of Baby­lon, terming some particular men of them Rabshekes, others Bands, others Black mouthes, legall preachers, and stiling all of them the cursed enemies of Jesus Christ, and think 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 work they would do should be to root us all out of the Kingdome: so that all men may see, they say one thing and meane another, that they would tolerate all Religions, but onely that which is the true Religion, & so by that meanes have no Religi­on at all but one of their own making, which by their new lights they have of late found out, which they call the 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 disthrone him and set up themselves and their new modell, for who doth not see how already they lord it over all good christians, not admit­ting them to the Sacraments but upon their owne termes, nor suffering their children to be baptized amongst them, nor so much as suffering any they call Presbiterians to preach in their new congregated Assemblies: & if this be to give a toleration of any Religion but their owne, let all the world judge: but I say, and will ever by Gods assistance be able to make it good, in that they plead for a toleration of all Religions, they are as guilty of hainous and soule sinnes being complices, as well as they that are actors.

Now then, when the Presbiters of the Church of England seek and endeavour in all their proceedings to establish that Re­ligion which Christ the King of his Church hath taught them and his blessed Apostles, and labour to set up that government that was ordained in all Churches to be perpetuated to the end of the world; in their so doing, they imitate all the Patriarchs, Prophets and Apostles, and in that they doe more advance Christ's Kingdome than the Independents, who under pretence of liberty of conscience, would bring in a toleration of all Reli­gions [Page 167]and confusion upon us all. Surely, if ever any Ministers de­served well from the people, the Ministers of England now doe, 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 doe more than that which they have done, who have petitioned the house of Lords and Commons now sitting in the great Counsell 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 none that are either ignorant or scandalous in their lives, may be suffered to communicate at the Lord's Ta­ble, by which their endeavour, they shew the christian care they have of their eternall welfare (for which the people are ever bound unto them) and by the which also they take away all scandall & occasion of offence to others which formerly preten­ded that the cause of their separating from our Congregati­ons and Assemblies was, in regard they could not communi­cate with dogs and swine, and with the tagragge and bobtaile of all the Malignants; for in such termes they usually expresse themselves.

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 will-worship is also rooted out, and when the Gospell is truly and faithfully by them preached, both in season and out of season, and the Name of God truly invocated and the Sacraments duly and rightly administred, what just cause have the Independents now either of separation or of traducing either Ministers or people of being enemies of Christ and his Kingdome, when by all their endeavours they onely seek the ad­vancement of him and his Kingdome amongst them? I have so good an opinion of all moderate minded christians, that when they shall seriously weigh and consider what I have here writ, and truly and faithfully set downe, that those of them that have for­merly been alienated from them will again, being now undecei­ved, returne every one of them to their owne Pastors, by whose [Page 146]ministries they have been converted; and that all other under­standing men will not onely have more charitable thoughts both of the Ministers and beleevers of the Church of England, but wil likewise look more narrowly into, and examine more diligently all those new wayes, and by finding them out, to be indeed but new, will seek for the old way and walk in it, which shall ever be his prayer that wisheth that all men may be saved, and come to the knowledge of the Truth.