The Utter Routing of the Whole Army of All the Independents and Sectaries — John Bastwick

The Utter Routing of the Whole Army of All the Independents and Sectaries · John Bastwick

And for proofe of this I now ſay, I will firſt begin with the Old Teſtament, a few teſtimonies of the which may ſerve for the confirmation of that truth, as that of Malachi 2. ver. 4, 5, 6, 7. And ye ſhall know that I have ſent this my commandement unto you, that my covenant might be with Levy, ſaith the Lord of hoſts. My covenant was with him of life and peace, and I gave them to him, for the fear wherewith he feared me, and was afraid before my Name. The law of truth was in his mouth, and iniquity was not found in his lips, he walked with me in peace and equity, and did turn many away from iniquity; for the Prieſts lips ſhall keep knowledge, and they ſhall ſeek the Law at his mouth; for he is the Meſſenger or Angel of the Lord of hoſts. A ſufficient teſtimony to prove, that the Miniſters onelyonly under the Old Teſtament had the power given them of admitting of any into the fellowſhip and communion of the Church, and that all the people were directed to them as the Meſſengers and Angels of the Lord of hoſts, if they deſired to be admitted into the Church. And ſo Ieremy and Ezekiel, as we read in the firſt chapters of both their Propheſies, and the ſame may be ſaid of all the Prophets, they were ſent unto the people. The people were to be directed by them, and the Prophets and Prieſts onelyonly had that power delegated unto them, of proclaming 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 Ieruſalem and all Iudea, and all the regions round about Ieruſalem, going out to Iohn the Baptist, and were baptized of him, and admitted into the Church by him alone, without the people; and the ſubſtance of his Preaching, with his manner of admitting of members into the Church, and the conditions upon which he received them, and what the people did before their admiſſion, is all fully ſet down in the third of Luke, and the ſeventh. And for the ſum of his Preaching, it is ſaid, verſe the third, That it was the baptiſm of repentance for the remiſsion of ſins. And for thoſe that came unto him, as the common people, the Publicans and the Souldiers, they all ask Iohn what they ſhould do? And after he had 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 Baptiſm of John: But the Phariſees and the Lawyers rejected the counſel of God againſt themſelves, being not baptized of him, Verſe 30. So that by Chriſts own teſtimony (the Phariſees and Lawyers onelyonly 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 Goſpel of Saint Iohn, chap. 3. 4. yea, through the whole Book, That the people every where made their addreſſes to Iohn the Baptist, and to Chriſt and his Apoſtles onelyonly; 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 ſin, had for the time excluded them.

As for Iohn Baptiſt (ſaith my Brother Burton, Page 16.) (about whoſe gathering you have ſo beſtirred your ſelf before, and to as little purpoſe.) You may obſerve, that thoſe beleevers in Chriſt then to come, according to the Papiſts doctrine, were not formed into a Chriſtian Church, or Churches, as after Chriſts reſurrection the beleevers were. And when you come to viſit thoſe Chriſtian Churches once conſtituted in their Goſpel form by the Apoſtles, you ſhall finde, that the power of admitting, and rejecting or caſting out of members, was not in the Apoſtles and Miniſters alone, but in the Churches. For this, read 1 Cor. 5. where the whole Church of the Saints in Corinth, to whom Paul wrote, were to caſt out the incestuous perſon; as alſo, afterward upon his repentance, to re-admit him, 2 Cor. 2. 6, 7. This one inſtance (ſaith my Brother Burton) is a ſufficiens preſident for all Churches. Thus he.

And this is all he hath to ſay there, concerning Iohn Baptiſt▪ Now although I have formerly anſwered, and that in many places in the foregoing Treatiſe, to every ſeveral branch of this my Brother Burtons cavil; and although it be nothing to the enervating of my Argument, as all underſtanding men will well preceive, if they duly conſider it; yet becauſe I perceive by his whole diſcourſe, the main deſigne both of himſelf, and all thoſe of his faction (that now trouble the world with their ſcribbling) is to deceive, and delude ſilly ſouls, that they may the better bring all the Presbyters into the hatred of the people, as men Antichriſtian, and more then Prelatical, and as affecting a more lordly power over the people, then ever the Biſhops exerciſed over them; (for this is the language all their Pulpits and Pamphlets ſpeak:) I ſay, in this regard, though I have often formerly fully anſwered to every branch of this cavil, I will here ſay ſomething to it, for the better diſcovery of the vanity and triviality of the man: And that I may declare unto all men how little his aſſeverations are to be regarded.

But I deſire the Reader to take notice of his grolleries (waving that ſlighting paſſage of his, where he ſaith, That I have ſo beſtirred my ſelf, and to ſo little purpoſe about John Baptiſts gathering, &c.)

And firſt, That he joyns here with the Papiſts in unchriſtianing and unchurching all thoſe that were baptized by the Baptiſt: And ſo in this point he is a Papiſt.

Secondly, That he makes the form of a Church, which he calls the Gospel form, to confiſt in excommunication.

Thirdly, Take notice of his peremptory aſſertion, and in it, of an other notable error, where he ſaith, You ſhall finde, that the power of admitting and rejecting of members, was not in the Apoſtles and Ministers alone, but in the Churches. And for proof of theſe his grolleries he quotes, 1 Cor. 5. and 2 Cor. 2. 6, 7. and makes the example of that Church to be bindingly preſidential (to uſe I. S. his Rhetorick) to all Chriſtian Churches: Whereas in his tenth page he tells me, We are neceſſarily to take all the Churches in the New Teſtament together, to make up one entire and perfect Church patern. Theſe are his words there; and yet here he makes the Church of Corinth to be a ſufficient preſident for all Churches. So that every one of their Inſtances muſt be a ſufficient patern to all other Churches; and yet when I produced the example of the Church of Jeruſalem, the Mother Church, for a patern of Government for all other Churches, he rejected it, affirming, that it was not a perfect patern. And in that his expreſſion alſo, we may take notice of a parcel of good Divinity, where he makes the Church of Corinth, a more perfect Church then that at Ieruſalem; which not withſtanding he ſayes, was the firſt formed Church. Now if excommunication and diſcipline, as my Brother Burton ſayes, be the Goſpel form of a Church, and the Church of Jeruſalem wanted that part of diſcipline, then it was not a formed Church; but ſo he ſpeaketh of it in the tenth page, where I obſerve a notable contradiction (to uſurpe his one Language:) And here I leave him a while to reconcile it. But now to ſpeak breifly by way of anſwer to theſe my Brother Burtons grolleries.

Firſt, Whereas he joyning with the Papiſts, unchriſtians and unchurches all thoſe that were baptized by the Baptiſt, he is very erroneous in ſo doing, and dealeth moſt wickedly and unchriſtianly with all thoſe glorious Saints; for they were as good Chriſtians and beleevers; as he or any Independents in the world: As who all of them have Chriſts own teſtimony for their true faith in him, and their unfained repentance towards God, which are ſufficient characters ever to make any people good Chriſtians; and of all them our Saviour ſaith, Luke 7. 29, 30. That they juſtified God; and rejected not his counſel againſt themſelves, as the Phariſees and the Lawyers did; that is; all thoſe that were baptized by the Baptiſt… repented, and beleeved in Chriſt, and imbraced the Promiſes; and therefore, by our Saviours own witneſſe, they were all good Chriſtians as any in the new gathered Churches. And therefore, my Brother Burton as a notorious Papiſt, and a calumniator, ought to be reproved, eſpecially by the ſeven new Churches which hold, That all that were baptized by Iohn the Baptist, were beleevers and good Chriſtians. And this ſhall ſuffice to have ſpake to his firſt grollery.

His ſecond is, That he makes excommunication the form of a Church, as we may ſee page the twentieth of his Book, where anſwering unto my Argument▪ by which I proved our Churches to be true Churches▪ viz. Becauſe the ſaving Truth of the Goſpel of Ieſus Chriſt was preached, received, and profeſt in our Churches. To the which Argument of mine, he there thus replyes. If you (ſaith he) mean the whole truth of Chriſt, it is well. But do not you know (ſaith he) that there dre three ſpecial viſible marks of a true viſible Church, The Gospel purely Preached, the Sacraments duly administred, and Diſcipline rightly practiſed? All which marks to gather the Church of England (for ought I know) is yet to ſeek. So that by theſe words of my Brother Burton, it is manifeſt, That in his opinion the Goſpel-Form of a Church is to have Diſcipline rightly Practiſed. So that where Diſcipline is wanting, by his learning, there is no true Goſpel formed Church.

But before I anſwer to this his grollery, I will ſay thus much to my Brother Burton, That Diſcipline rightly practiſed, is not one of the ſpecial viſible marks of a true viſible Church; and that for theſe Reaſons.

Firſt, Becauſe the Holy Ghoſt who better knew the eſſential marks of a true viſible Church, then my Brother Burton, yet he in ſetting them all down, omitting that of Diſcipline, ſaith, Acts 2. 42. That they continued ſtedfaſtly in the Apoſtles Doctrine, and Fellowſhip, and in breaking of Bread, and in Prayers: So that according to this unerring diſcription of the eſſential marks of a true viſible Church; Whereſoever the Gospel is truly Preached, and where the Sacraments are rightly administred, and where there is the true Invocation of God (which is the third eſſential mark in Gods Dialect of a true viſible Church) there, there is a true Church, although there be no Diſcipline; and therefore I gather, that Diſcipline though a moſt excellent Ordinance, and much to be deſired, and had long ſince been obtained, had not the Ildependents hindred it, makes not for the eſſe but the bene eſſe of a Church. And I will ever beleeve the Holy Ghoſt in this point, rather then my Brother Burton. And withal, I will live and die in this opinion, That the Church of England is a true Church (notwithſtanding, whatſoever all the Sectaries can ſay to the contrary) becauſe in the Church of England, the Goſpel is truly Preached, and the Sacraments are rightly Adminiſtred, and the Name of God is truly called upon; all which, if they were ſufficient to make the Church of Ieruſalem a true formed Church, yea, and the firſt true formed Church, according to my Brother Burtons own learning, then they are ſufficient to make the Church of England a true formed Church.

But a ſecond Reaſon to prove that Diſcipline rightly practiſed is not the forme of a church, is from my Brother Burtons owne words; for hee everywhere ſaith, that the church of Ieruſalem was a true formed church, and yet ſhee wanted that part of Diſcipline, of caſting out corrupt Members; ſo that Diſcipline there could not then be rightly practiſed, if that church wanted that part of Diſcipline, and if it were not there at all as hee ſaith; and therefore for that marke it does not make for the eſſe of a church, and for the bringing in of a Gospel forme (as is ſaid before:) and which is yet more, if excommunication be the Goſpel forme of a true viſible church then all the Synagogues in Ieruſalem, in Saint Iohn the Baptiſts time were true formed churches after the Goſpel forme; for Synagogue and Church in the holy Scriptures are all one; and in all the Synagogues they had excommunication, as in many places it is evident; and for inſtance theſe, Iohn 9. 22. For the Iewes had argued already, that if any man did confeſſe hee was Chriſt hee ſhould be put out of the Synagogue; and in the fourtieth verſe, in terminis it is ſaid, that they caſt out the young man, and in the twelfth chapter, verſe 35. it is ſaid there, that amongst the chiefe Rulers many beleeved in him, but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould bee put out of the Synagogue.

Many places more to the ſame purpoſe might be produced to prove that there was that part of diſcipline even in the Synagogues, and that in Johns time, how…oever it was abuſed, as excommunication daily is amongſt all the Sectaries at this day; and if we duly weigh and conſider all things, this part of diſcipline was taken from the Jewiſh Synagogues, and from them brought into all Chriſtian Churches; ſo that if that part of diſcipline be the Goſpel forme of a true viſible Church, or one of the eſſentiall markes of a true viſible Church, as my Brother Burton ſaith, I ſhall not need to take a great journey from Ieruſalem, and Iohn Baptiſts Churches, as my Brother Burton would have me goe to viſit all the other Chriſtian Churches, to find in them excommunication, that Goſpel forme of a Church. I will leave that journey to their Itinerary Independent Predicants, who have nothing elſe to doe, and will content my ſelfe with the Chriſtian Synagogues and Churches, amongſt the which John Baptiſt and Chriſt himſelfe both converſed, preached, and performed all the offices of true Paſtors; and in thoſe Synagogues and Churches of Jeruſalem, in all and every one of them I find the Gospel truly preached, the Sacraments rightly adminiſtred, and the name of God rightly called upon; and all thoſe eſſentiall marks made that Church a true formed Church after the New-Teſtament forme, if the Scripture and my Brother Burton may be beleeved; and therefore I take notice of this as a ſpeciall error in my Brother Burton, that hee makes excommunication the Goſpel forme of a true Church, for which his tenent I beleeve he will find ſome moderate check or other from ſome of his brethren of the congregational way, who hold, that their particular explicite Covenant is the forme of the Church; and this ſhall ſerve for anſwer to that ſecond Grollery of my Brother Burton. His third Grollery is, that hee ſaith, that the power of admitting, and caſting out Members, was not in the Apoſtles and Miniſters alone, but in the Churches, which is a notable error in my Brother Burton, and Contrary unto many places of the holy Scripture: for God gave the Apoſtles and Miniſters of the Goſpel only the Keyes, Matth. 16. & Matt. 18. and Matth. 28. and they that had the Keyes, and were the Stewards of Gods family, could onelyonly open and ſhut the doores to whom they pleaſed without the people: and we ſee that the Apoſtles onelyonly in the ſecond of the Acts without the people, received into the Church thoſe three thouſand firſt Converts; yea, and received Paul into their Fellow-ſhip, contrary unto the Diſciples and peoples mind, Acts 9. and wee know that Paul by his owne power did excommunicate and deliver to Satan Hymeneus, and Alexander, and others, 1 Tim. chap. 2. verſe 1. and we learne in the ſecond and third of the Revelation, that the Lord writing unto the Churches ſends his Epiſtles to the Angels as the chiefe officers, and blames them for neglecting their duty, in not casting out thoſe wicked ones that were amongſt them: by all which teſtimonies, and many more that might be produced, it is ſufficiently evident, that the Miniſters only ought by themſelves to manage the government of the Church, and that it is their peculiar office, and the place of the people to yeeld obedience to what they do: and even out of 2. Cor. 2. the ſame may be gathered where it is ſaid, he was excommunicate by many not al. And therefore it is a marvellous great error in my brother Burton to conclude, becauſe Paul writ to the church of Corinth for the caſting out of the inceſtuous perſon, therefore the power and authority lay in the peoples hands, and not in the Apoſtles and Miniſters alone: But theſe are the unſound concluſions that thoſe of the congregationall way gather too too often from the holy Scripture for the ingratiating of themſelves amongſt the people, whom they pretend much to honour, in telling them, that they have a power and interest in the government, as well as the Miniſters have, and that the Presbyterians challenge this to themſelves joly, it is onelyonly to inſlave the people, and to Lord it over them, and that worſe then the Prelates; and for no other end I am moſt aſſured, did my Brother Burton bring in this cavill in oppoſition to my Argument: which not withſtanding ſtands firme to prove that John the Baptiſt did by himſelfe, and without the people execute his Commiſsion, and receive Members into the Church, and that from his and the bleſſed Apoſtles examples, all other Miniſters may take this example, and doe the ſame, and that by Gods owne appointment, as wee ſhall ſee more fully in the following Diſcourſe; and this ſhall ſuffice to have ſpake to this cavill alſo of my Brother Burton, and all the Grolleries of the ſame concerning the Baptiſt, and his gathering of churches.

But now to goe on, after the Reſurrection and Aſcention of Chriſt, and that the Apoſtles had received the gifts of the Holy Ghoſt, and at their firſt entring upon their Miniſtry, had preached unto the people, and that the people were pricked in their hearts when they heard them, it is ſaid that the people addreſſed themſelves onelyonly unto Peter, and the other Apoſtles, ſaying, Men and Brethren what ſhall wee do? Then Peter ſaid unto them, Repent and be baptized every one of you in the name of Ieſus Chriſt for the remiſsion of ſins, and ye ſhall receive the gifts of the holy Ghoſt, &c. Act. 2. 23, 24▪ then they that gladly received the word were baptized, and the ſame day were added unto them about three thouſand ſoules.

Here wee may obſerve theſe two things.

The firſt that the Apoſtles by themſelves alone, without the multitude or church admitted the people into the ſociety and 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 the making all and every one of them Members of the Church, but Baptiſme and Repentance; the which when the people had accepted of, they were forthwith admitted, and that upon their own word and teſtimony, without any more adoe, or further inquiry, concerning the ſoundneſſe of their repentance, without any witneſſe from others of their converſation, and without the voyce, allowance or approbation of the people▪ or the multitude of beleevers in Jeruſalem, much leſſe of the whole Church, who were never joyned with the Apoſtles in their Commiſſion, or conſulted with by them, whether they ſhould be admitted or no into the 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 publicke confeſſion of their faith to the Church, and give in their 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 ſpecified: But it is onelyonly related, that the people upon their being pricked in their hearts, applyed 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.

I expected in this place to have met with Generall Burton, or cavalier Hanſerdo, Saint George his chaplaine, knowing what daring men they are, that they would have fought me here eſpecially, and that they would have indeavoured with all their forces to have beate mee from this ground, a place ſo advantagious, that they that are Maſters of it may bid defiance to the powerfulleſt, and potenteſt enemies of the truth: and indeed I did ſo much the more expect their incounter here, and that they would have given mee Battell, and that wee ſhould have had a pitcht field for it, becauſe they have ever pretended an intereſt in it; yea, and challenge a right unto it, ſaying, that the church of Ieruſalem is theirs, and which is more, they had by uſurpation got this church into their hands, and had the poſſeſſion of it, and having thus attained unto their deſigne, being backt with great friends, ſome Tobiaſſes and Sanballets, they began to build caſtles in the ayre, and made Fortifications in their braine, and laid a foundation in their phantaſie, upon which they built an Independent Church, conſiſting of no more then could all meet in one place, to enjoy all acts of worſhip in Gods ſervice, and pretended that this Church being the Mother-church, was to bee an example and paterne to all the Daughter-churches, and that all Churches through the world muſt be governed after that modell; and being by the aſſiſtance of many Sanballats and Tobieſſes much ſtrengthened, as I ſaid before, they began to inſult, and to give Lawes of government to all Churches, and to gather and ſet up churches after their owne modell, and being much aſſured of their owne ſtrength, they bad defiance to the whole world, flinging and caſting their Gloves to all their enemies aſſembled and not aſſembled; whereupon I being a Commander in the Presbyterian Army, and taking up the Glove came out againſt them, and by divine aſſiſtance reduced this place, and tooke it from them which they had ſometime unjuſtly detayned from the Presbyterians, to whom indeed it belonged by the right of inheritance and ſucceſſion: I ſay I having by conqueſt taken this ſtrong citie from the Independent Vſurpers, that now labour to mannage all government by ſea and land, in church and ſtate, pretending they are Saints, and that the Saints muſt governe the world; and being in the poſſeſſion of it, I expected that thoſe two confiding Commanders, Saint Hanſerdo, valiant and venerable old Henry being ſo compleatly armed as he was, with his ſword, and Phocions Hatchet, and with his great white baskethilted beard, that both of them aſsiſted alſo with I. S. would have come out in battell againſt me, and would not have left the field, as Van Trump lately left the ſea, eſpecially ſeeing in their march they all paſſed by the church of Ieruſalem, and having alſo ſo great an advantage againſt mee, they being three to one, which makes mee conceive that they are all, either deſperate cowards, or terribly treacherous, and in that regard are not fit to be Generals and Commanders any longer in ſo great an Army as that of the Ill-dependents; yea, this their declining Battell with mee makes me boldly conclude of them, that they deale unmanly on all ſides: for if the church of Ieruſalem be theirs, and that they have any intereſt in it, or a right unto it, why did they not now ingage themſelves in her quarrell, and fight for her, eſpecially when all their Army lay in the field? certainly it had beene much for all their honours now to have ſhewen their valour: and therefore, they all of them not ſtriking a ſtroke, proclaime unto all the world their want, both of animoſity, and all heroicall vertue, and their want alſo of honeſty, in that they pretend a right unto that they have no juſt title or clayme to, and for which they dare not fight, in that they amuſe the people, and ſtirre up factions on every ſide, and all to ſtrengthen their owne party, for the making of a groundleſs combuſtion in Church & State, telling the people that they have power and intereſt in the government of the Church, and that authority and jurisdiction only belongeth unto the Presbyters, which they ought alwayes to exerciſe in the name of the Church, and thereupon they perſwade them, that if they relinquiſh this their right unto the Presbyters, they will more Lord it over them then ever the Prelates did; and they teach them farther, that this right is derived unto them from the example of the Church of Ieruſalem, and the other Primitive Churches, who when they were caſt into a Goſpel forme, as they ſay, the Apoſtles and Miniſters had not the ſole power of governing them, but the people alſo were joyned with them, and that they are all of them to have their voices, both in electing of officers, and in receiving in of Members, and caſting out of any offenders as well as the Preſbyters and Miniſters, and wiſh all the people to ſtand and continue in that liberty wherein Chriſt hath made them free; theſe and ſuch like unſound Principles they ſeaſon the people with, for the inraging of them againſt the Presbyters, and take all occaſions to pervert the holy Scripture, for the maintenance of their new-found way of Independency, and labour continually by ſhifts and juglings to evade the dint of any Arguments that are brought againſt them, for the proving that the power of government in the church reſideth in the Presbyters and Miniſters hands, both for the admiſſion of Members, and the caſting of them out, as it did in the hands of Iohn Baptiſt and the Apoſtles, and Diſciples, who onelyonly had the authority with the Keyes committed unto them by God himſelfe, and who onelyonly exerciſed it in their dayes, as by innumerable examples may be proved, as by that of Iohn the Baptiſt, and the Apoſtles in the church of Ieruſalem, which latter example, both my brother Burton, and J. S. paſſe by with great ſilence, wherein they deale moſt diſhoneſtly, as I ſhall by and by make appeare. But for the example of Iohn the Baptiſt, my brother Burton ſet upon that at firſt, pretending to the people, that the example of Iohns gathering in of people by his ſole authority was not binding, becauſe as hee ſaith it was extraordinary, and that the Churches and Aſſemblies gathered by him were not formedinto Christian Churches, theſe are his words, page 16. and that thoſe Churches onelyonly which were put into a Goſpel forme after Chriſts Aſcenſion are to bee a paterne of government unto all chriſtian churches to the end of the world; and he ſaith, if we viſit them, wee ſh…ll find that in them the power of admitting and rejecting Members was not in the Apoſtles and Miniſters alone; and for an inſtance of this hee bringeth in the Church of Corinth, 2 Cor. 2. which hee ſaith is a ſufficient Preſident to all churches: and thereupon concludes, and ſo perſwades the people, that the example of Iohn the Baptiſt in receiving in and admitting of Members by his ſole authority, cannot bee an example & patern to the Miniſters under the Goſpel to do the ſame; and therefore labours with all his power to evade the dint of that Argument by ſuch turnings and evaſions as theſe, telling the people, That thoſe Congregations that were gathered by him, not being in a Goſpel-Form, nor moulded up after the New Teſtament form, cannot be bindingly preſidential; and therefore for our imitation, he affirms, we muſt neceſſarily come to the Chriſtian Churches conſtituted by the Apoſtles, after Chriſts Aſcenſion; as that one for example, the Church of Corinth, in which, ſaith my Brother Burton, The people had authority of admitting and rejecting members, as well as the Apoſtles and Presbyters; and therefore, thoſe primitive and Apoſtolike Churches onelyonly, are to be a patern of imitation to all Chriſtians and Miniſters of governing by, and not that of the Baptiſt; and by this their craft and juggling, and by theſe fallacious means and unwarrantable wayes, my Brother Burton, Hanſerdo Knollys, and I. S. with all the fraternity of the Ill-dependent Predicants, having prepoſſeſt the people with a prejudicate opinion againſt their faithful Miniſters, as if they affected a lordly power over them, and more then Prelatical: They have, I ſay, by this craft ſo infatuated them, that there is ſcarſe left an ear open in many of them to hear the juſt defence of the Presbyterians, or an eye to ſee or read what they can ſay for themſelves, and againſt all their calumnies; which wickedneſſe and deceitful dealing of the Ildependents itinetary Preachers is unexcuſable. But becauſe my Brother Burton not onelyonly carps at the example of Iohn the Baptiſt, but likewiſe at thoſe I brought of the Eunuch, of Paul, of Cornelius, of Lydia, and of the Goaler, Mr. Knollys alſo joyning with him in this good ſervice and skirmiſh; the which after that both himſelf and Abſurdo Know-leſſe (for ſo he may truly be called) had ſpent their breath and ſtrength to evade, and yet perceiving evidence of truth in them ſo apparently perſpicuous, as it dazzled their eyes, they cry out, that thoſe were extraordinary examples, and not binding, becauſe thoſe being baptized, were not admitted or received members into any particular Church, but into the Catholike viſible Church; and therefore, ſay they, thoſe examples are not for our imitation, we look onelyonly for the example of ſuch Churches as were caſt into a Goſpel-Form, and into the mould of the New Teſtament-Form.

Now, what a heighth of wickedneſſe is it in theſe men, thus to trifle for the deluding of the ſimple people, and to pretend unto them, that there are divers wayes of admitting of members into Chriſts Church? one way of admitting members into the Catholike viſible Church, and another of admitting members into a particular Church, when in truth there is no difference; for he that is a member of any particular Church, is a member of the Catholike, and ſo on the contrary, as by the examples both ordinary and extraordinary by me produced, is ſufficiently apparent; for they were all admitted after one and the ſame way; and I had two examples of receiving in members into Churches conſtituted after the New Teſtament Form; as that of Jeruſalem and Damaſeus, both Churches according to the Goſpel-Form; and there were there three thouſand received members at one time in the church of Jeruſalem, without any of thoſe conditions they require at their members hands; and Paul alſo was received a member of the Church of Damaſcus, upon the ſame terms that all the reſt were; and therefore the example is bindingly preſidential: And theſe two examples are taken no notice of, but are paſſed by; and all the other counted extraordinary by them: And the people by this means are deluded and miſerably abuſed.

Now can there be a greater impoſture or deceit in any that pretend unto Religion and honeſty, then that in theſe men? When they ſay in their writings upon all occaſions, produce us ſome examples of Churches according to the New Teſtament Form, wherein any members were admitted by the Miniſters ſole authority, and without the conſent of the people, and without thoſe conditions we require of all ſuch as are to be admitted members into our Churches, and then you do ſome thing? Can there, I ſay, be a greater deceit in any men, then this of theirs, to make the people beleeve that there hath never been any ſuch example produced; when notwithſtanding I had ſet that example of the Church of Jeruſalem, and that of Damaſcus, both conſtituted after the Goſpel-Form before their eyes? in both of which, their members were admitted by the ſole and alone authority of the Miniſters of thoſe Churches, without the conſent of the people, or without any of thoſe requiſites they now demand of their members in all their new gathered Churches; By which their proceedings, they make themſelves guilty before God, and all men of indirect dealing, and of withholding the Truth from the people in unrighteouſneſſe; and manifeſtly declare unto the world, that they are reſolved againſt all the Light of the Truth, obſtinately to perſiſt in their erroneous wayes, which is the greateſt height of impiety and wickedneſſe in the world, and no leſſe then to reſiſt the Spirit of God: For if there had been but the leaſt dram of candor and fair dealing in them, they would never have uttered ſuch words; and had there been but any Chriſtian honeſty, and love to the peace of the Church in them, they would not have paſſed by the Church of Ieruſalem, and that of Damaſcus unſaluted, and without taking any notice of them, and fell upon the examples of the Eunuch Cornelius, Lydia, and the Goaler, and then pretend that they were extraordinary.

But that all men may ſee my fair dealing with them, and (if it be poſſible) that I may undeceive the deluded people, I will in this place to gratifie my Brother Burton, and Abſurdo Know-leſſe, ſet before their eyes the examples of the two Mother Churches in their Goſpel-Form: viz. that of Ieruſalem & Samaria, that ſo by the mouth of two witneſſes, the Truth may the better be confirmed.

Now, becauſe they took no notice of the Church of Ieruſalem in my former Book, but paſſe it by as not worth the regarding, I ſhall deſire them at this time, and all thoſe that read this Book, duly to conſider how members were admitted there, not onelyonly at one time, but always: And I ſhall deſire them likewiſe, ſeriouſly to weigh the practice of that Church in the admitting of their members: the example of which, according to their doctrine, muſt ever be followed and imitated.

And becauſe my Brother Burton ſays, That the other Churches alſo are to be taken in for the making up of a compleat patern, I will produce two other formed churches after the New Teſtament Form among the Gentiles, and them eminent ones, that there may be no want of witneſſes; for the confirming us in the right way of gathering Churches, and for the receiving in of members.

Firſt therefore I ſhall intreat the Reader to look into the ſecond chapter of the Acts where he ſhall finde at the firſt admi…ſion there were three thouſand ſouls taken in and made Members of that Church by the ſole power of the Apoſtles, and where the people had no voice in the admiſſion of them: neither was it required that they ſhould walk ſometime in fellowſhip with them, that they might have experience of the truth of their converſion; neither was it required of them that they ſhould make every one of them a publike confeſſion of their faith, and bring in the evidences of their converſion, or that they ſhould enter into a particular explicite Covenant, or that they ſhould have the conſent of the whole Church; nothing of all this was required there; neither had the people any hand in the admitting of them, but the Apoſtles by themſelves and by their ſole authority managed the whole buſineſs; for thoſe that were converted and pricked in their hearts applying themſelves unto the Apoſtles ſaid, Men and Brethren what ſhall we do; and the conditions upon which they admitted them upon their repentance were theſe onelyonly; beleeve and be baptized in the Name of our Lord Jeſus; the bleſſed Apoſtles were not acquainted with our new modell, nor with the conditions of the new Congregations. But by the way let me tell the Illdependents that the Apoſtles and Diſciples had then a juſt ground of making ſuch conditions, if ever any had; for they might with great reaſon have ſaid, howſoever theſe ſouls be not miracle proof, but that they are wounded to the heart by them, and by the Sermon of Peter; yet we are not by and by to confide in them and to admit them into church fellowſhip, unleſſe they will walk ſome time with us that we may have experience of the truth of their converſion; and unleſſe alſo they will make all and every one of them a publike and particular confeſſion of his faith, and bring in the evidences of their converſion, and enter alſo into a particular explicite covenant for obſerving all the Laws of memberſhip, and that they come in by the generall conſent and approbation of the church. I ſay if ever there was a time that theſe conditions might have been required by any, it might then eſpecially have been, becauſe all thoſe had had their hand in crucifying of the Lord of life, as Peter told them; and therefore they might all be well ſuſpected that howſoever for the preſent they were all ſtruck into a trembling condition, yet that they could not judge upon ſo ſhort a time of the ſoundneſſe of their converſion, and therefore they might well have urged all the former conditions, and chiefly becauſe they had our Saviours own example freſhly before their eyes in the ſecond of John where it is related that he would not commit himſelfe unto men which had been convinced by his miracles, although they beleeved in him; ſo that I ſay in that regard, when Chriſt would not commit himſelfe unto them, the Apoſtles and Diſciples might much more have pretended in all theſe regards that they had no reaſon to confide in theſe men until they had had better experience of them for the truth of their converſion. But when neither the Apoſtles nor none of all the Diſciples ſo much as urged any conditions upon them beyond the commiſſion given them by Chriſt; to wit, Repentance, Faith and Baptiſm: the example of this church is for ever binding to all churches, that they in the admiſſion of their Members ſhould do the ſame, and they that propound other conditions do no leſſe then accuſe the Apoſtles of injuſtice and imprudency, as of taking that authority into their own hands from the people, and of ſo ſuddenly and without any deliberation admitting of Members into church-fellowſhip which ought, according to my brother Burtons doctrine, ever to be done with great caution, who ſaith in his 14. Page Multa cautela non nocet; adding moreover that in things weighty we cannot be too wary, in regard they look not ſo much at circumſtances in converſion as the ſubſtance; and in regard alſo there ought to be a provident care for preventing inconveniences and ſcandalls; ſeeing turpius ejici…ur quam non admittitur hoſpes, it is eaſier for a gueſt to be kept out then to be caſt out; by all which his expreſſions and by their dayly practice they do no leſſe then proclame unto the world that the Apoſtles took too much upon them and were not ſo prudent in the admiſſion of Members into church-fellowſhip and communion as they ſhould have bin: for if they did not accuſe the practice of all the Apoſtles of deficiency, why do they not follow their examples? and why do they impoſe new laws of admitting of Members and other conditions, then either Christ the King of his church, God bleſſed for ever, or his holy Apoſtles did? Which whether or no it be not one of the preſumptuous and blaſphemous wickedneſſes, both in the Miniſters and the people that exerciſe this new Government, that ever was in the world, I leave it to the judgement of all conſciencious and ſolid Chriſtians. This one example in the church of Ieruſalem might be a ſufficient preſident for all churches imitation for ordinary admiſſion of Members into church-fellowſhip. But I will produce other admiſſions in the ſame church, that there may be no want of witneſſes to corroborate this truth.

In the laſt verſe of the ſecond chapter, beſides this firſt admiſſion, in terminis it is ſaid there, that the Lord added dayly unto the Church ſuch as ſhould be ſaved. Here we finde additions of Members upon additions; for they were dayly added (ſaith the Scripture) and that by the Lord and King of his Church Ieſus Chriſt, and that upon the former conditions; for we learn of no other: viz. of repenting, beleeving and being baptized: Here we finde nothing of walking ſometime before their admiſsion, here is nothing of publike confeſsion of their faith, nothing of bringing in of the evidences of their converſion, nothing of a particular explicite Covenant, nothing of the conſent of the Church; the Lord Jeſus whiles the Government of his church, whoſe yoke was eaſie and his burthen light, lay upon his ſhoulders, and as long as the rule lay in his own hands, and before it came to my brother Burtons fine white fingers, (which he ſaith in his learned Epiſtle that ſome of his friends would not have him foule with me) I ſay whiles the Government of Chriſts Church lay in his own hands, and before it came to my brother Burtons fingers, and into the paws and clutches of thoſe of the congregationall way; all Chriſts Diſciples and pretious ones were admitted into church-fellowſhip without that heavy burthen of thoſe conditions they have moſt arrogantly brought into the Church of God; by which in as much as in them lies they have not only put the whole world in a combuſtion, but moſt blaſphemously diſ▪throned Chriſt, preferring their own vain traditions before his moſt holy Laws, and doing all in the Churches name, and inſlaved his people, whiles notwithſtanding they pretend they ſet up Chriſt, upon his Throne, and they preach the liberty of the Goſpell unto the people, which is moſt impiouſly to juggle on all ſides. But now to go on to the other preſidents of admitting Members in that Church.

In the fourth chapter we have it recorded, verſe 4. that many of them which heard the Word beleeved, and the number of the men was about five thouſand: And all theſe were admitted into church fellowſhip and into the Communion of the Saints, and that by vertue of their beleeving Repentance and Baptiſm, as the Scripture relateth. Here is nothing recorded of walking any time, for they were ſuddenly admitted, here is nothing of a publike conf…ſſion of their faith, nothing of bringing in the evidences of their converſion, nothing of an explicite particular Covenant, not a word of the conſent of the people. And yet this was the firſt formed Church after the New Teſtament Forme; by all which it doth ſufficiently appear, that all▪the practice and prattle of the new gathered Churches hath neither precept nor preſident for it in the Mother Church. But it is not amiſſe to produce an example or two more, omitting many through the Acts.

In the fifth chapter, upon the ſudden and miraculous death of Ananias & Saphira, and through the other wonders and miracles that were wrought, it is ſaid▪ that beleevers were the more added unto the Lord, multitudes both of men and women: that is to ſay, many more Congregations and Aſſemblies of beleevers were added to the Lord and admitted to be Members of that Church; And all theſe alſo were admitted to be Members by the Apoſtles ſole authority, and that as ſoon as they offered themſelves to be entertained without any of thoſe conditions they now require in their new gathered Churches: And yet let me tell the Independents by the way, that at this time alſo the Apoſtles and Diſciples might have challenged a right to have propounded thoſe conditions, if they might at any time have been urged upon the people: for they might have ſuſpected, that this ſuddain converſion proceeded more from the miracles then from any ſound conviction of them from the conſcience of their ſinne: And therefore they might have urged that it was now very fit that they ſhould propound ſome other conditions of admiſſion then they had formerly impoſed upon them; and that it was requiſite and convenient that they ſhould now walk ſometime in church-fellowſhip with them, that they might have more & better aſſurance of their real and true converſion, and that they ought therefore before their admiſſion be urged to make all and every one of them a particular confeſſion of their faith, and bring in the evidences of their converſion, and enter into a particular explicite Covenant for the better preſerving of Church Communion; eſpecially they ſeeing now before their eyes a preſident of ſo groſſe hypocriſie and falſe dealing in Ananias and Saphira, and what a conſternation came upon the whole church by it, and by the which alſo God was ſo much diſpleaſed: therefore I ſay in all theſe regards they might then with very good reaſon, if at any time, have urged all thoſe conditions, and withall they might well have added, that they ſhould not be admitted without the conſent of the whole church, of all which when there is no mention, it is abundantly evident that they were received into church communion without them and that by the ſole authority of the Apo…tl…s, which is left for a rule for all other churches to the end of the World of admitting Members after the ſame manner; which when the Independents in all their new gathered churches dayly ſwarve from in their admiſſion of Members, they are in their ſo doing prevaricators both againſt the precept of Chriſt the King of his church, and againſt the example of the bleſſed Apoſtles, and againſt the example of the church at Ieruſalem, which was the firſt formed church after the New Teſtament Forme; by which practice of theirs they make themſelves offenders in an elevated nature.

Now I will adde one example more of ordinary admiſſion of Members, and that in the ſame Church, chap. 6. it is ſaid, verſe 7. that the Word of God increaſed, and the number of Diſciples multiplyed in Jeruſalem greatly, and a great company of the Prieſts were obedient to the faith. All theſe alſo were by the Apoſtles ſole authority admitted Members of that Church: And here likewiſe the Apoſtles and Diſciples might upon very good ground have urged the impoſing of new conditions of admitting Members, if they might at any time have done it, in regard of thoſe Pri…ſts, for they were notoriouſly knowne to have beene Chriſts enemies in his life and death, and …ad a great ſtroke in his crucifying, and therefore if the Diſciples were affraid of Paul, as it is rel…ted in the ninth chapter, becauſe hee had perſecuted the Church, and in that regard were unwilling that hee ſhould be a joynt Member with them, they had very good warrant here of being affraid of this great company of Prieſts, and might therefore have deſired that they might not bee admitted Members into Church-fellowſhip, till they had walked ſome time with them, that they might have ſome teſtimonies of their true converſion, and that they might alſo for the ſatisfying of the whole Church, every one of them make a particular confeſsion of their faith, and bring in the evidences of their converſion, and enter into a particular explicite Covenant, and be received in by the conſent of the whole church; all theſe things I ſay they might have urged with great authority, and have beene as well affraid of theſe Prieſts as they were of Paul: Now in that the Apoſtles admitted here of all thoſe Prieſts, as they did of Paul, Acts 9. by their ſole authority, and without their either walking with them in Fellowſhip ſome time, or without a publicke confeſsion of their faith, or bringing in their evidences of their converſion, or without a particular explicite Covenant, or without the conſent of the people; I ſay in all theſe regards it is manifeſt to all ſuch as will not put out their owne eyes, that all the Independents that impoſe other Lawes upon the people in their admiſsion of Members into Church-fellowſhip with them, are Trangr…ſſors in a high degree againſt both the command and example of Chriſt, who admitted of all that came to him, and refuſed none, and againſt the example of all the holy Apoſtles, and againſt the practice of the Mother Church, and the firſt formed Church after the New Teſtament Form; and therefore, I will be bold to ſay thus much, That all thoſe Miniſters and people of the Congregational by-path, that ſhall notwithſtanding all that I have now ſet before them out of the good Word of God, ſtill perſiſt in their unwarrantable practices againſt both the prec…p… and preſident of Chriſt, the King of his Church, and of all his bl…ſſ…d Apoſtles, they will be found fighters againſt God; and i… they do not all of them, that have had their hand in theſe unwarrantable proceedings, ſpeedily repent, and relinguiſh th…ſe the… r…bellious courſes, they will highly provoke the Lord & King of his Church, to come out in wrath and indignation againſt them. And who knows but as he let the devil looſe upon the ſons of Sceva, thoſe exorciſts, for abuſing his Authority, and uſing his N…m… for all their wicked dealings, I ſay, who knows but the righteous and juſt God may in like manner, if they will ſtill perſiſt & go on in theſe wicked and ungodly courſes, to ſeduce his people, and pretend that they have authority from him, for their preaching and practiſing of all theſe things, notwithſtanding they have neither precept nor example for them in all the holy Word of God, that he may in juſtice let the devil looſe upon them, for the beating of them all out of their TUBS? Certain I am, they by all theſe their dealings, highly provoke the Lord to jealouſie, and that daily; ſo that if the Chriſtian Magiſtrates do not take ſome ſpeedy courſe for the vindicating of Gods Honor, I do verily beleeve, the Lord will from Heaven ſhew ſome fearful judgement upon this whole Kingdom, and viſit it with ſo many plagues, and ſuch ſore calamities, as all the Inhabitants thereof, will deſire, & wiſh, that the Mountains may fall upon them, and the Hills cover them from the preſence of the Lamb, and from him that ſitteth upon the Throne; the which, that they may not happen upon this Nation, ſhal be my daily & conſtant prayer. And this ſhal ſerve to have ſpake concerning the Church of Ieruſalem, the firſt formed Church, and concerning the ordinary admiſſion of members in it. I will now come to the Church of Samaria, and that of Corinth, and Epheſus, all formed Churches, according to the Goſpel-Form, and briefly ſhew how members were admitted into them all, and by whom, and upon what conditions; that all men may ſee there is no want of preſidents to convince the Ildependents of their Grolleries.

In the eighth of the Acts it is related there, that through the miracles of Philip, and through his preaching the things concerning the Kingdom of God, and the Name of Ieſus Chriſt, they were baptized, both men and women, from the greateſt to the leaſt, Verſe 10, 12. And were all admitted unto Church-fellowſhip, and that by Philips ſole authority; and this his method of gathering of Churches, was ratified by the authority of the Apoſtles, Peter and Iohn, and the whole Colledge of the Apoſtles at Ieruſalem. And this was a true formed Church after the New Teſtament Form: For in this Chriſt himſelf had planted a Church, and converted many, as it is at large ſet down in the fourth Chapter of the Goſpel of Saint Iohn; and here it is ſaid, That the people with one accord, gave heed unto thoſe things that Philip ſpake, and that there was great joy in that City, Verſe 6, 8. And that they were all baptized both men and women.

Here we have neither any walking required at their hands, for he better aſſurance, either of Philip or the Church, of the ſoundneſſe of their converſion: Here is no publike confeſſion of their faith required before their admittance into Church-fellowſhip: Here is no evidences of their converſion called for: Here is no particular explicite covenant demanded of them: Here is no conſent of the people deſired before their admiſſion into Church communion, and yet this was a Church eſtabliſhed according to the Goſpelform. So that according to the practice of the two Mother churches in Iudea, and Iſrael, all beleevers were admitted members, and received into Church-fellowſhip, without the conditions thoſe of the Congregational way now require of all thoſe of their new gathered Churches: Whether therefore it be not a high preſumption and arrogancy in all the Independents, to ſlight the Laws of Chriſt, the King of his Church, and the example of Chriſt himſelf, and the example of all the bleſſed Apoſtles, I leave it to the judgement of all prudent and adviſed Chriſtians. I will now to ſatisfie my Brother Burtons deſire, viſit ſome Churches of the Gentiles, formed according to the New Teſtament Form; and I will firſt in this viſitation, begin with that Church which he himſelf hath ſet before all Churches for a patern of imitation, viz. the Church of Corinth.

In the eighteenth of the Acts it is recorded, that when Silas and Timothy were come unto Paul to Corinth, the Jewes refuſing to receive the Goſpel of Ieſus Chriſt, that hee ſhooke his rayment againſt them, and ſaid unto them your blood be upon your own heads, I am cleare, from hence-forth I will goe unto the Gentiles, and departing thence, hee entred into ones houſe named Iuſtus, one that worſhipped God, and preaching the Goſpel there, it is ſaid, that Criſpus a chiefe Ruler of the Synagogue, beleeved on the Lord with all his houſe, and many of the Corinthians hearing, beleeved, and were baptized.

Here wee ſee in a Church put into a Goſpel forme, the Members of that church were admitted by the ſole authority of Saint Paul, and that barely upon their hearing and beleeving; for the Apoſtle required no other conditions of them for their admiſsion into church Fellowſhip, hee ſaid not unto thoſe many that were baptized, that before they could be made Members of that church they muſt walke ſome time with the church, that they might have experience of the truth of their converſion; neither did he injoyn them for ſatisfaction of the people, to make a publicke confeſsion of their faith, or to bring in the evidences of their converſion, or to enter into any particular explicite covenant, or to have the conſent of the whole church, nothing of all this did Paul require of the Corinthians in this church after the Goſpel forme; but following Chriſt the Kings commiſsion upon their Faith, Repentance, and Baptiſme, hee hy his owne and ſole authority admitted them. The ſame way of admitting of Members wee ſhall find in the Church of Epheſus, as it is at large to be ſeene in the nineteenth chapter of the Acts, where the manner of admiſſion of Members there is fully ſet downe, and that was a Church alſo my Brother Burton ſets downe amongſt thoſe that muſt be brought in for the making up of a compleate paterne, now in all thoſe Churches they were all admitted upon Chriſts owne termes, and by the Apoſtles and Miniſters ſole authority, without either walking ſometime with the Church, or without any publicke confeſſion of their faith to the Congregation, or bringing in their evidences, or entring into any private explicite Covenant, or without the conſent of the people. How unſufferable a thing▪therefore is it now then in all thoſe of the congregationall way, to demand other conditions of all their Members before they can be admitted into Church-fellowſhip with them, then thoſe that Chriſt the King of his Church, and all his bleſſed Apoſtles demanded? If this be not the higheſt point of preſumption that was ever heard of, I leave it to the conſideration of the very ruggedeſt Independents upon due deliberation, deſiting they may all ſeriouſly lay it to heart, and timely repent of it: for if they doe not they will indeed be found fighters againſt God, and diſ-throners of Chriſt the King, when they ſhall ſlight both his Lawes and example, and the example of his bleſſed Apoſtles, and the practiſe of all thoſe glorious Goſpel formed Churches, and ſet up new Lawes and examples of gathering Churches, and of admitting of Members, whereas in all the New Teſtament wee have but one way of admitting of Members, whether in an ordinary way, or an extraordinary; for they that are made Members of any particular Church, by vertue of that they are made Members of the Catholike, and thoſe likewiſe that are made Members of the Catholike Church, may by vertue of their admiſſion into it, be Members in any particular Church, as I ſhall prove by the Independents owne Principles. And as for the ordinary way of admitting of Members, I have proved it from the fore-going examples, and the Primitive practiſe, that it was upon condition onelyonly of Repentance, Faith, and Baptiſme, and Chriſt required no more; and for the extraordinary way if it bee evinced that that was after the ſame manner, and upon no other conditions, then all men may ſee into what a deſperate condition of Rebellion all the Independents have by their new wayes plunged themſelves into, and may withall well perceive the vanity of all thoſe cavils my Brother Burton, and Maſter Knollys made againſt my following Arguments. Now that they may ſee how, and upon what conditions all Chriſtians were admitted into the catholicke viſible Church, it will be worth their paines to looke upon the practice of the holy Miniſters of the Goſpel, both Evangeliſts and Apoſtles, who were all directed in what they did, by the ſpeciall command of Chriſt himſelfe; And therefore farre more worthy of imitation then our Independents practiſes▪ Now we may take notice, that when the Angel appeared unto Cornelius, in the tenth of the Acts, hee ſent him unto Ioppa, to call for one Simon, whoſe ſurname was Peter; hee did not ſend him unto the Church in Joppa. And it is related that when Peter came to Cornelius, and that hee had recited unto him the manner of the viſion, and that hee was commanded by the Angell to ſend for him; it is further alſo declared what Peter there did, and that he ſaid, of a truth J perceive that God is no reſpecter of perſons, but in every Nation, hee that feareth him, and worketh righteouſneſſe is accepted with him. And after a Sermon made unto Cornelius, and all that were aſſembled there with him; It is ſaid, that the holy Ghoſt fell on all them that heard the Word, and that all the beleevers that came with Peter, were aſtoniſhed at it, for they heard them speake with divers tongues, and magnified God. Then anſwered Peter, can any man forbid water that theſe men ſhould not bee baptized, which have received the Holy Ghost as well as wee? And hee commanded them to be baptized in the name of the Lord. Here wee ſee firſt, that Peter was ſent unto, and not the Church: Secondly, that he admitted Cornelius and thoſe that were with him into the number of beleevers, and into the fellow-ſhip of the Church by his owne authority, and never conſulted with the Church to aske their leave or voyce, but concludes the buſines 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 Gods 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 bee, they are by the Miniſters to bee 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 buſines, or require a covenant at their hand, or a publik confeſsion of their faith.

Againe, when the Lord of his infinite mercy was purpoſed to reveale himſelfe unto the Eunuch in the 8. of the Acts, he ſendeth Philip the Evangeliſt unto him, whom hee found reading in his chariot, the propheſie of Jſaiah, and after that hee had interpreted unto him that propheſie, and preached unto him Ieſus and Baptiſme in his name it is related, that when they came unto a certaine water, the Eunuch ſaid unto him, what doth hinder me to be baptized? and Philip ſaid, if thou beleeveſt with all thine heart, thou maiſt: And hee anſwered and ſaid, J beleeve that Ieſus Chriſt is the Sonne of God: and hee commanded the chariot to ſtand ſtill and they went downe both into the water, both Philip and the Eunuch, and hee baptized him. Here wee ſee that Philip and not the church was ſent unto the Eunuch, and that Philip by his owne authority, and upon the Eunuch his owne teſtimony, without any reference unto any church, or without conſulting with any Congregation, admits him into the number of beleevers, and makes him a member of the church, and here was neither a publicke confeſſion required of him by any of the church, or any Covenant exacted by the people: and ſo when Saul in the 9. of the Acts was fallen downe out of aſtoniſhment, and afterwards was converted as the Storie there fully declareth the whole manner of it, the Lord ſent one Ananias a Diſciple, and Miniſter unto him; hee did not ſend the church unto him, neither did Ananias when hee came to Saul, ſay unto him, I will conſult with the church to ſee whether they will admit thee to be a member, for thou haſt greatly waſted the church, and made havocke of the Saints, and therefore I will have their approbation and conſent, and I will have thee firſt walke with the Church ſome time, that they may behold thy converſation, and then thou ſhalt make a confeſſion of thy faith publickly 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 this formed Church, & that by his ſole authority, and he was received immediatly among the Diſciples at Damaſcus without any reluctation, or ſo much as any ſcruple, and ſtrait-way hee preached Chriſt in the Synagogue that hee was the Son of God; hee was both ordained and put in office without the approbation and conſent of the people, who knew nothing of the buſines, but onelyonly ſtood amazed, and ſaid, Is not this hee that deſtroyed them which called on this name in Ieruſalem, and came hither for that intent, that hee might bring them bound unto the high Prieſt? The Miniſters in thoſe dayes when they were all taught of God, they only admitted Members by their owne authority into the church, without the approbation of the people; but in theſe our dayes, wherin people have gotten itching eares, and teachers after their owne humours (ſuch as S. Paul ſpeaks of in his Epiſtles to Timothy) they teach a new doctrine, and bring forth new borne lights, to the darkening of truth it ſelfe, and to the bringing in a confuſion of all things. See what Saint James ſaith in his fifth chapter to all churches and chriſtians in the world, Is any man ſicke, ſaith hee? let him ſend for the Presbyters of the churches, and let them pray over him, &c. and the prayer of faith ſhall ſave the ſicke, and the Lord ſhall raiſe him up, and if he have committed ſins, they ſhall be forgiven him. The Apoſtle Iames here ſends all chriſtians to the Presbyters of every church, who had the power of the Keyes delegated unto them for ſpirituall comfort, and whoſe office onelyonly it was to pronounce pardon and remiſſion of ſinnes unto the ſicke upon their true Repentance, if they had offended and ſinned againſt God in the time of their health, and ſo ſcandalized the Goſpel and the Church; and it was the Presbyters place and office to admit them againe into the fellowſhip and communion of the Saints upon their co…diall and untained repentance, and that without asking the church any leave; for as the Presbyters onelyonly had the power of caſting out offenders out of the Church, ſo they onelyonly had the authority of receiving them in againe upon their repentance, and not the Church; ſo if wee looke 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 Presbytrie 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. verſe 5. for this cauſe left I thee in Creet that thou ſhouldeſt ordaine Presbyters in every Citie, not one but many. And in the 14. of the Acts, verſe 23. and when they had ordained them Presbyters in every Church, &c. many Presbyters, a Colledge of them was appointed to every Church: and ſo in the 20. of the Acts, there were many Presbyters 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 excellencie, and to diſtinguiſh him from the other, is called an Angel, as the inſcription of the Epiſtle, Rev. 12. 1. declares, ſaying, VntoUnto the Angel of the Church of Epheſus. As in our dialect, when we ſpeake 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, wee 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 onelyonly in the caſting voyce when the parties upon any occaſion are for number equall, and for appoynting of the times and places of meeting, and for the methodicall and orderly carriage of the buſines; yea, it is ever obſerved, whereſoever there is a Preſident, 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, and 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 own power, without the conſent and approbation of the people, as it is now in the great Councell and Parliament of the Kingdome; who make not the people acquainted with what they have to do, but ſo far 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 Presbyters, as that of Ieruſalem, and this of Epheſus, and the other ſix Churches; in all the which the Preſbyters by their ſole authority governed them according to Gods Word, without taking the people into councell 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 voices, either for the admitting of any to be Members in any church, or in the caſting 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 ſolemn 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 Miniſtery and preaching, gave the people liberty to make choice of their own Deacons, but ſtill keeping the power of ordaining them in their own hand, which always 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 men 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 voice in the Church, either for receiving in, or caſting out of members or officers, or ſhould have any thing to do 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 voices, ſaying, God is not the Author of confuſion, but of peace, as in all the churches of the Saints; and in the next verſe following in expreſſe words ſaith, Let your women keep ſilence in the churches, for it is not permitted unto them to ſpeak, but they are commanded to be under obedience, as alſo ſaith the law: and if they will learn any thing, let them ask their huſbands at home, for it is a ſhame for women to ſpeak in the Church. And what Saint Paul writ to this Church of Corinth he writ to all Churches, and proclames that what he writ to them were the commandments of the Lord, ver. 37. ſo that God had commanded that the women ſhould not ſpeak in the Church, and ſaith that it is a ſhame they ſhould: and yet in theſe our dayes, in many of the new congregations, they have their voices in chooſing of officers and admitting of Members, and have all of them Peters Keys at their Girdle, and make learned parts of ſpeech in the congregation, and diſpute queſtions and debate of matters and give their reaſons con & pro as it is credibly reported and others of them ſet …orth 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 far they become tranſgreſſors of the law of God and do thoſe things that the holy Apoſtle hath not onelyonly forbidden, but proclamed a ſhame; I cannot but exceedingly blame them, and thoſe Miniſters that allow of and approve of ſuch rebellion againſt God and nature. And as if it had been the ſpeciall care in the Apoſtle to prevent this evill of womens intermedling in matters of the Church, he foreſeeing the confuſion that would 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 chap. 2. verſe 11. 12. hee ſaith. Let the women learne in ſilence, with all ſubjection; for I ſuffer not a woman to teach, nor to uſurpe authority over the man, but to be in ſilence; for Adam was firſt made, then Eve; and Adam was not deceived, but the woman being deceived, was in the tranſgreſſion, &c. Here the Apoſtle againe and againe, 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 ſilene; and he giveth his reaſons of this his command, becauſe ſaith he, Adam was firſt made, not by the woman nor of the woman, but the contrary; and therefore ſhee may uſurpe no authority over the maſculine ſex, eſpecially in Gods matters, and ſhe is to be the diſciple of the man, and not the man her ſcholar: and therefore that ſuperiority that the God of order had eſtabliſhed upon the man in the firſt creation, hee doth now re-eſtabliſh upon him againe in his holy Word, after all things through ſinne had beene 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 hee accuſes her, and her diſputing and voycing of it then brought confuſion upon all man-kind; and for this her ſo doing, S. Paul concludes for 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 voice it once againe in the Church, as Eve brought confuſion upon man-kind by her diſputation and reaſon, ſo theſe with their loquacity and babble and confuſion of voyces will bring in a new Babel into the Church and State, as they have prettily well already begun to doe. Saint Paul ſaith, I ſuffer not a woman to teach, nor to uſurpe authority over the man, but to be in ſilence. Here the Apoſtle as in the place above cited, out of 1 Cor. chap. 14. commands them ſilence, and permits them not to ſpeake, and expreſſely forbids them to uſurpe authority over the man, that is, the viril ſex. Now I appeale unto any underſtanding creature, whether or no, 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 voices 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 knows, 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 coming in, or have their voices for the caſting of them out when they are received, exerciſe and uſurpe authority over thoſe they ſo deal with▪ and there-fore they do 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 do, or taught 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 imortall honour of thoſe women that have not intermedled; and 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 hath ever been obſerved, that Hermaphrodite councels 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; and if Hermaphrodite counſels in Kingdoms have 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 voices in many congregations, and a power of ordering and diſpoſing of things in Church affairs? 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 injoyns the contrary: Yea, it is not onelyonly 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 Commonwealth, or Kingdome, that women that were ſubjects had their voices 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 laws to others out of their own 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 voice either in making of members in Churches, or caſting of them out, or of ordaining of officers, or of impoſing laws 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 Presbyters, and does not belong unto the people or multitude, neither may the Presbyters uſurpe authority, but they alſo muſt exerciſe it onelyonly, according to the commiſſion given unto them by Chriſt, they may not tranſgreſſe it or go 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 congregations, 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 known to be holy and godly Chriſtians, and as true beleevers as any that now live in the world) and think them onelyonly 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 offſcowring 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 go beyond their commiſſion in ſo doing; for God in his commiſſion 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 do beleeve, and are men of unblamable lives, and ſuch as would lay down their lives for the faith once delivered unto the Saints and are baptized; what have they to do to lord it over them, and to hinder them from communicating in the Ordinances 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 unclean; and the voyce ſaid, what God hath cleanſed call not thou common. And this, ſaith the Scripture, was done thrice, that by the mouth of two or three Witneſſes this truth might be confirmed to Peter and all other Miniſters, not to call thoſe people common, prophane and unclean, and to count them but rubbiſh, whom God hath graced with the gifts of his holy Spirit, and hath ſanctified, and ſuch as beleeve in Jeſus Chriſt and are baptized as well as themſelves, and ſuch as ſtood to the truth when they durſt not ſhew their faces, but ran from the Cauſe and deſerted it, or at leaſt temporized, and ſuch as if the like occaſions were offered, would manifeſt unto the world (by Gods aſſiſtance) that their lives and all they have ſhould not be dear unto them for the reſtimony of Jeſus; and yet ſuch as theſe muſt be debarred from the communion in their Aſſemblies, unleſſe they will conforme to their new-born traditions; for theſe are no traditions of the Elders, but of the younger: and if Chriſt in his time ſharply reproved thoſe that brake the 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 fear 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 ſchiſms in the ſeamleſſe 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 necke, and that he were drowned in the depth of the ſea. And whether this be not to tranſgreſſe the 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 publicke, or entring into any covenant: Now this command of God they trangreſſe 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-borne Lawes and Traditions; for where did ever God command that no Beleevers ſhould bee admitted into the church except they made a publicke confeſsion of their faith, and walked ſome time in fellowſhip amongſt them, and then gave 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 Sermons and the other Apoſtles, or by Pauls preaching? was Lydia (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 publicke confeſſion to the church of their faith, and to give in the evidences of their converſion, and to enter into a private convenant 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 breake the Lawes of God, making diviſions 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 Cephas, and ſo they flutter about like a company of chickings, without either heads or wit, and none will bee under obedience to either Parents or Maſters (not withſtanding 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 beene 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 alienating of the affections one from another of thoſe that are joyned together in nigheſt relations.

Now whereas Maſter Knollys and my Brother Burton paſſing by the Church of Ieruſalem in their march (as I ſaid before) make ſome poore weake skirmiſhes againſt my forces drawne out of the Garriſons of holy Writ, as that of the Eunuch, Paul, Cornelius, Lydia, and the Goaler, which I had formerly brought into the field, pretending they were extraordinary and not binding, becauſe they were not (as they ſay) admitted in any particular Church conſtituted, according to the Goſpel forme, but into the catholike viſible Church: I cannot paſſe by their trifling without ſome anſwer unto their bravado; and therefore I thought good in this place, before I march on to fight them, that they may not hereafter boaſt, & vapour, that I durſt not incounter them, or looke upon their moſt materiall Reſerves, which is concerning Cornelius, and thoſe that were with him, which they eſpecially pitch upon, conceiving they have a great advantage againſt mee, for the making of this ground good, viz. that the ſole power of admitting any to bee Members of any Church, doth not reſide, and lye ſoly in the Miniſters of the Gospel, but that the people alſo have a hand as well in their admiſſion as they; and if they ſhall diſlike the reception of any, that then the Miniſters cannot by their owne and ſole authority admit them though never ſo well qualified, for this muſt neceſſarily be the ſcope of their incounter; for to what end otherwiſe ſhould it be made; yea, their very words manifeſt as much, which are theſe, firſt Maſter Knollys, page 15. and 16. thus declareth himſelfe, that the brethren did not intermeddle in that buſines (ſaith he) viz. of the admittance of Cornelius, and thoſe that were with him by Baptiſme into the Church, I conceive the reaſon why the Brethren did not intermeddle to hinder their admittance to that Ordinance of Baptiſme, was not becauſe they had not that liberty, but becauſe they had no juſt objections to declare to Peter. Now that the Brethren had a liberty to declare any thing which might juſtly have hindred, doth appeare by the queſtion the Apoſtle expounded (ſaith hee) I conceive hee meant propounded, verſe 47. Can any man forbid water that theſe ſhould not bee baptized? And the Doctor himſelfe (ſaith hee) acknowledgeth that the Brethren or Diſciples of the Church of Jeruſalem, which muſt be a paterne of all Churches, had this liberty to except againſt ſome ſort of perſons, in caſe that ſuch perſons have beene formerly knowne to have beene open Enemies and Perſecutors of the Church, and then they are juſtly to bee ſuspected untill they have given publick evidence by witneſſe to the Miniſters of their true converſation, and there produceth a plaine inſtance to prove this out of Acts the ninth, where Paul comming to Jeruſalem aſſayed to joyne himſelfe to the Diſciples, but they were all affraid of him, beleeving not that hee was a Diſciple. Thus Maſter Knollys ſpeaks, and then concludes, that all the Diſciples in the like caſe have the ſame liberty, becauſe Jeruſalem the Mother-church is to bee a paterne to all other Daughter-churches: therefore (ſaith hee) when it doth evidently appeare, that the Diſciples or Brethren of the Church of Ieruſalem in her moſt flouriſhing condition had this liberty to declare their feares and their ground thereof againſt Paul: How can the Doctor (ſaith he) make good that the Presbyters alone, without the conſent of Brethren may admit Members, and caſt out Members, and that the Brethren and the Congregation have nothing to doe to hinder any ſuch thing? I have faithfully ſet downe his words, and the force of his Argument, to which I will by and by give my anſwer after I have ſet downe alſo what my Brother Burton hath to ſay in this buſines, and then I will reply to them both in order.

My Brother Burtons words are theſe, page 17. It is one thing (ſaith he) to preach, and inſtrumentally to convert ſoules, which chiefly pertaines to thoſe that are called thereunto, but in the caſe of Church-government, of admitting and casting out, it is otherwiſe. And here let Peter himſelfe (whoſe words you alleage) reſolves us; who when the Holy Ghoſt ſo wonderfully fell on all of them that heard the Word, ſaid, can any man forbid water, that theſe men ſhould not be baptized? &c. Which words imply, that if any exceptions could have been made, it was in thoſe Jews preſent, to give forth their allegations, why thoſe beleeving Gentiles ſhould not be admitted to become one Church with the beleeving Jews: So as your Obſervations fall to the ground: as that firſt, Peter was ſent to and …ot the Church: And ſecondly Peter commanded them to be baptized: Again this example was extraordinary in all the circumſtances of it: Your inſtance of the Eunuch Act. 8. 8. of Lydia Act. 16. as many other, are meer extravagants. We (faith he) ſpeak of Churches constituted, not of ſingle converts here and there one, not yet joyned into a particular Church-body.

Thus my brother Burton declareth himſelfe, whoſe words I have faithfully ſet down and all he hath to ſay againſt all thoſe examples.

But before I come to my anſwer I ſhall deſire the Reader to take notice of theſe mens dealings, they make all theſe examples either extravagants or extraordinary, and yet they would from the example of Cornelius and Peters queſtion to the brethren that came along with him, inferre that the authority of admiſſion of Members, lay not onelyonly in the Miniſters hand but in the peoples alſo, as who had the liberty to bring in their exceptions againſt any for their not admiſſion. So that theſe men at pleaſure will make the ſame Scripture they except againſt as not authoritative and binding for us, yet to be bindingly preſidentiall for themſelvs; So that as far as in their own opinion it makes for their grolleries and ſerves their turn it ſhall be for a pattern of imitation to bind all Churches to the end of the world, which both Maſter Knollys and my brother Burton learnedly inferre; but as far as it makes for the advantage of the Presbyterian opinion and to ſhew that the Presbyters have the ſole authority of admitting Members into Church▪fellowſhip from the example of Philip, Ananias, Paul in baptizing the Goaler and Lydia, and Peters baptizing of Cornelius and admitting of him and thoſe that were with him Members into Church communion by their ſole authority without thoſe conditions they propound and without the conſent of the people, then they cry out that they are extraordinary examples or meer extravagants. Now whether this be not with the Papiſts to make the Word of God a noſe of wax or a leaden rule that they may either work and mould it or bend it into what faſhion they pleaſe, I leave it to the judgement of the learned and experienced Chriſtian. But by the way alſo I deſire the Reader to take notice what my brother Burton granteth: viz. that the receiving of thoſe Gentiles, and the admitting of them by Peter into the Church by Baptiſm, was to make them one Church with the beleeving Jews; theſe are his own words: From which it is ſufficiently apparent, that be men baptized and admitted into the Church either after an ordinary way or after an extraordinary, it is ſufficient to incorporate them into Church-fellowſhip both with the beleeving Jew and Gentile and to make them Members of Chriſts Church, which is as much as I contend for: So that it is moſt certain as thoſe that are Members of any particular Church, are by vertue of that, Members alſo of the whole Catholique viſible Church: ſo in like manner thoſe that are made Members of the Catholique viſible Church may alſo by vertue of that, be Members of any particular church: for the Church of Chriſt is his Kingdome, and it is but one Flock and one Sheepfold, and there is but one Shepherd of it and King that governs it: and therefore in whatſoever part of this Kingdome of Jeſus Chriſt they are admitted Members, and after what manner ſoever they be admitted, whether in an ordinary or an extraordinary way, they are Members of the whole Church and may communicate in all ordinances with any particular Church whatſoever as being ſubjects of Chriſts Kingdome and injoying all the immunities and priviledges that any of Chriſts ſubjects can challenge. And all this I learn from my brother Burtons doctrine, who ſo long as he holdeth out any truth unto me, I will liſten unto, as he hath done in this point, but no farther. Again as all thoſe, viz. the Eunuch, Paul, Cornelius, Lydia, and the Goaler, were admitted to be Members of Chriſts Church by the ſole authority of the Miniſters, Evangeliſts and Apoſtles, and without any of thoſe conditions urged by the brethren; ſo are all other Chriſtians by the ſole authority of the Presbyters to be admitted into church-fellowſhip, and that upon Chriſts own conditions: viz. Faith, Repentance and Baptiſm. Having upon the occaſion of my brother Burtons and Hanſerdoes words ſpake thus much, I will now come to my Anſwer to them both.

The Utter Routing of the Whole Army of All the Independents and Sectaries, Pages 500-610 (1 of 3)