The Utter Routing of the Whole Army of All the Independents and Sectaries, Pages 200-299 (3 of 3)

The Utter Routing of the Whole Army of All the Independents and Sectaries · Pages 200-299 (3 of 3)

p. 266This is the Anſwer, the Author of the New Lights from the Summer Iſlands in the name of all the Independents makes to this Argument, page 133. And if words may ſerve for anſwers, thoſe of the congregationall way will never want Anſwers and Replyes; but we look for reaſons and not for words in any men that ſhall deny our arguments: And therefore when he hath no reaſon for his gainſaying, the argument ſhall for ever ſtand in force, to prove many Congregations and many Churches in the Church of Epheſus and in the other ſix Churches. And truly he granteth the argument whiles he ſeeme…h to oppoſe it, ſaying, that the words may be taken conſequenter as well as antecedenter: So that he acknowledgeth the wor… may be taken antecedenter as well as conſequenter, that is, with relation to what goes before, as well as to what follows: viz: both wayes▪ which is as much as I require and as much as by the argument I laboured to prove. For who ever denyed that when Chriſt p. 267ſpake to his Apoſtles bidding them watch, that what he ſpake to them, he ſpake to all men? So who ever yet denyed that when Chriſt in the concluſion of every one of his Epiſtles to the Aſian Churches, ſaid, Let him that hath an eare hear what the spirit ſaith to the Churches, that by Churches there, Chriſt hath as well reference not onelyonly to all the ſeven churches in Aſia, but to all ſucceeding Churches to the worlds end, that they ſhould by their examples be forewarned leſt they likewiſe offend in the ſame manner? For all men know, That whatſoever was written, was written for our inſtruction upon whom the ends of the world are come: Though primarily, principally and antecedenter he hath reference to all the ſeverall Congregations, Aſſemblies, or Churches in each of thoſe Churches; as firſt to thoſe of Epheſus which is yet called but one Church in the ſingular number, as the others alſo, as conſiſting of many ſeverall companies and ſeverall congregations, yet being all combined together in their ſeverall Precincts and ſubordinate to each of their Presbyteries, were all collectively taken but for one Church within their particular juriſdictions: and therefore Chriſt ſpeaks to them all ſeverally in the concluſion of all his Epiſtles in the number of multitude as to many, though in the beginning of his Epiſtles he writes to them all as particular and ſingular Churches, becauſe though each of them conſiſted of many congregations (as I ſaid before) yet they were ſubordinate to their ſeveral Presbyteries and governed by the common counſel of their ſeverall Presbyteries in a claſſicall way.

And there is all reaſon to convince any man that the word Church in thoſe Epiſtles ſhould as well be conſidered collectively, as the word Angell: Now all orthodox writers and the very Independent Miniſters themſelves hold that by Angell is meant all the Miniſters and Presbyters in each of thoſe ſeverall Churches: And therefore if the word Angell in thoſe ſeverall Epiſtles may or be to be taken and interpreted collectively for many Miniſters; then the word Church alſo may or is to be taken collectively for many Churches: For thoſe of the congregationall way do acknowledg, that Paſtor and …lock are relatives and have reference one to another: Now if there were many Paſtors in each of thoſe Churches, then there muſt likewiſe be many Flocks in each of thoſe churches: but that there were many Paſtors and Biſhops in thoſe churches it is manifeſt by their conſtitution: For the Apoſtles ordained Preſbyters p. 268in every Church Acts 14. and in the church of Epheſus by name we finde many Presbyters and Biſhops, a whole colledge of them Acts the 20▪ ver. 17, and 28. And therefore it is manifeſt there were many congregations and aſſemblies of Beleevers as in that church ſo in the other ſix: for in expreſſe words Paul ſayes that he preached unto them in the Church of Epheſus publikely, and foreign that is in every houſe which is by Maſter Knollys acknowledged to ſignifie many ſeveral congregations in that church. And as it is at this day amongſt us, when the Independents preach publikely and from houſe to houſe or in every houſe, every one of the ſhalloweſt underſtanding knowes, that they have ſeverall congregations and ſeverall meeting places, and therefore ſeverall churches: even ſo it is to be underſtood by the ſame expreſſion, that there were many churches in that one church of Epheſus, becauſe they had many aſſemblies and many meeting places which the Scripture ſaith, they had both publikely and privately. It ſeemes that the Magiſtrates there were converted, and the Chriſtians in that city had obtained ſo much favour from them, that they allowed them publike places of meeting as well as private, as may be gathered from Pauls words who ſaid, That he had taught them publikely and from houſe to houſe.

Now where there were ſuch multitudes of people as could take up a famous Apoſtle night and day for three whole yeares together, who ceaſed not all that while to warne every one with teares Acts 20. 31. and that publikely and privately ver. 20. and where there were many more extraordinary Teachers, beſides a whole Colledge of Biſhops and all of them faithfull and painfull Preachers as appears Revel. 2. ver. 2. and all theſe likewiſe continually imployed, there of neceſſity there muſt be ſeverall churches and congregations: but in the church of Epheſus there were ſuch multitudes of people as imployed the Apoſtle Paul for three whole yeares night and day and many other extraordinary Miniſters, beſides a whole colledge of faithfull and laborious Paſtors and Biſhops: Ergo, there were ſeverall churches and congregations in the church of Epheſus, and therefore the word church is to be taken collectively, as well antecedenter as conſequenter as well as the word Angell: for there is the ſame reaſon of both.

Now then if the word Angell in the Independents opinion … to be taken collectively, the word church by as good Authority p. 269is to be ſo taken, and therefore as there were many Angels and Miniſters in the church of Epheſus, ſo there were many Aſſemblies and churches in that church, by all which it undenyably followeth that one church may have many churches in ſubordination to it, as this of Epheſus and the other Aſian churches had, and conſequently was Collegially and Claſſically governed communi conſilio preſbyterorum: Now then when the the church of Epheſus and all the other churches my brother Burton enumerateth were all ſo governed, it followes that all theſe churches muſt be a paterne of government for the regulating and moderating of all other churches to the end of the world, which being all Presbyterially and Claſſically governed as hath been proved, all other churches at this day are to be Claſſically and Presbyterially moderated; ſo that now when it is manifeſt both by Scripture and reaſon and by the Independents owne conceſſion that the word churches may be taken as well Antecedenter as conſequenter, it matters nothing what Maſter Baines thinks to the contrary, whoſe judgement in this buſineſſe is very erroneous, how Orthodoxe ſoever he was in his other writings: for there is no man though of never ſo greatlearning or parts, no not an Angel that ſhall ever by Gods aſſiſtance make me believe or imbrace any doctrine or opinion that is contrary unto the holy Scripture and all ſound reaſon, as this novell tenent and whimſie of the Independents is: and truly ſo it appeareth to be from my brother Burtons owne words: who by his induction of ſo many churches and by that nigh relation he affirmes they all had each to other, and amongſt themſelves, concludes they were all dependent, For if there was as great or nigh a relation betweene church and church, as is between member and member in the body of a man (as he aſſerteth) ſo that the one cannot ſay to the other I have no neede of thee, then of neceſſity they muſt be all dependent: but there is as great or nigh arelation between church and church as my brother Burton aſſerteth, as there is betweene member and member, ſo that the one cannot ſay to the other I have no neede of thee: Ergo they are all dependent. For the antecedent it is ſo cleere that all intelligible men will aſſent unto it. And for the aſſumption, my brother Burtons words confirme it, and therefore the concluſion doth neceſſarily inſue.

And if men would but conſider and that duly, the m…nner of p. 270the civill government in all the Cities we reade of in the old Teſtament, both in Iuda and Iſrael, and the Eccleſiaſticall government in them, the truth would, eaſily be perceived and the controverſie would quickly be at an end amongſt all ſober minded Chriſtians. Now in thoſe ſeverall Cities we ſhall finde, that under their ſeverall Kings and Princes they were all governed by a ſecular Presbytery called by the name of Elders and Nobles, whoſe civill power and Authority under thoſe Kings and Princes extended as far as the ſeverall bounds and territories under their ſeverall Cities delated themſelves and not only within their wals: for as at their firſt conſtitution they were ſo many ſeverall kingdomes as the Scripture relateth and had their ſeverall juriſdictions and bounds; ſo into whoſeſoever hands and Authority they were in ſucceſſion of time devolved, either by conqueſt, donation agreement or compact, they commonly continued their Antient dimenſions and limits, and as farre as their ſecular power extended it ſelfe in reſpect of their civill government and policy, the ſame limits did the Eccleſiaſticall ever obſerve, and governed all the Townes and Villages under them, all whoſe inhabitants and dwellers in their ſeverall abodes and habitations within the compaſſe of their ſeverall juriſdictions were called Citizens, and the whole country in their ſeverall precincts were called by the names of the ſeverall Cities, as all Hiſtories relate. And if we will but examine the Annals of times, all men may finde that which I now ſay to be true. For we ſee in the change of all governments, from Democratiall to Ariſtocraticall, and from both to Monarchy, that as far as their bounds and limits extended themſelves before their changc, the Monarchsor Kings that either invaded thoſe Governments or were brought in by election or the free choyce of the people, extended their ſole power to the extreameſt limits of thoſe ſeverall governments and in their owne name ruled thoſe ſeverall Countries, which before were governed by the Common counſell of their States, Senats, Elders or Judges, as we ſee it hapned not onelyonly in the kingdomes of Iuda and Iſrael after the government of the Iſraelites was changed into a Monarchie, but even in the Roman Empire and all other kingdomes; for when Caeſar had invaded the Soverainty and had made himſelfe Perpetuus dictator, as farre as the bounds and limits of the Roman Ariſtocracy extended its p. 271ſelfe before the change, ſo farre did his ſole power expatiate and extend it ſelfe after the alteration; and the ſame power did all the ſucceeding Emperours exerciſe to the extremeſt bounds of that Empire till the diſſolution of it, as all Hiſtories declare.

Even ſo when the ſeverall Presbyteries through the Chriſtian world were through the cunning and policy of Antichriſt, that man of ſinne, changed into Epiſcopacies, as farre as the ſeverall Presbyteries extended themſelves, ſo farre did the ſeverall Biſhops appointed over them extend their ſole power and exerciſe their ſole Authority. Hence aroſe ſo many broyles contentions and digladiations amongſt thoſe ſeverall Biſhops about the bounds and limits of their ſeverall Seas and juriſdictions, of which all Eccleſiaſticall ſtories are full; all the which doe ſufficiently prove and declare to any man of but ordinary underſtanding that in thoſe ſeverall Cities which were after their change of government, the Seates of their Biſhops and Prelates, they had many Townes and Villages and many Churches and Congregations under them all the which before this alteration were all governed by their ſeverall Preſbyteryes reſpectively and were all uuder them, and were ordered and moderated communi conſilio Pesbyterorum which the Independents themſelves do acknowledge, and my brother Burton by name in his vindication.

Hence is was that the bleſſed Apoſtles went from City to City, to Preach the Goſpell there in their Synagogues, as the whole Scripture of the new teſtament relateth, and they did not only Preach the Word to them in their ſeverall Cities, but in each of them ordained and conſtituted Presbyteries, giving charge to Titus and Timothy to doe the ſame, leaving the government of all thoſe congregations and Churches in thoſe ſeverall Cities in the hands of thoſe ſeverall Presbyteries in their ſeverall juriſdictions, injoyning alſo thoſe ſeverall Preſbyteries and Churches to obſerve the Decrees of the Synod and Councell of Jeruſalem, and commanding the people, all Chriſtians and believers in thoſe ſeverall Cities under them, to be ſubject and obedient to all their ſeverall Miniſters and Guides ſet over them, and to obſerve all that they ſhould from God teach them to obſerve and doe, as we may ſee out of the ſeverall places I ſet downe at large in the foregoing diſcourſe, as out of the 14. of the Act. 23. Acts 20. 27. 18. Tit. 1 p. 272verſe 5. 1 Tim. 5. verſe 17. Heb. 13. verſe 7, 17, 24. and the firſt of Pet. 5. 2. Iam. 5. 14. and Acts 15. 23. Acts 16. 4. Acts 21. 25. All which places of holy Scripture, and all the Arguments by which I prove all the Primitive and Apoſtolicall churches to be claſſically governed, my Brother Burton and I. S. paſſed by, not ſo much as taking notice of them, as they did not of thoſe multitudes baptized by Iohn the Baptiſt, and Chriſts Diſciples, of whom likewiſe they took no notice as not formed into a church or churches. But as our Saviour ſaid to the Seducers, Matth. 22. Yee erre not knowing the Scriptures; ſo I may truly ſay of all the ſeverall Sectaries of this time, they erre not knowing the Scriptures, nor the power of God to puniſh them for their wickedneſſe; For would they but take the word Church in that ſenſe the holy Scripture delivereth it unto us and relateth it, the controverſie would ſoone be at an end. Now the word Church in all the places above quoted, and through the whole Scripture of the New Teſtament for the moſt part, is taken collectively, either for all the catholike inviſible or viſible Church, or for the repreſentative body of the church, or for many congregations and aſſemblies of Beleevers, all combined together under one government, either in a citie or countrie partaking in all the Ordinances, as in preaching, and praying, and the adminiſtration of the holy Sacraments, and in the exerciſing of godly diſcipline; not onelyonly within the wals of thoſe ſeverall cities, but through all the townes and villages, as farre as the bounds and limits of their ſeverall governments, precincts, and juriſdictions did extend, as Acts the 15. 23. The Apoſtles and Elders ſend greeting unto the brethren which are of the Gentiles in Antioch, that is, to the Church in Antioch, and in Syria, and in Cilicia. So that church is moſt often taken collectively, as the church of Geneva at this day, and of Baſil, and the other reformed Cantons, as it was in the ſeven churches of Aſia. Now when the word church for the moſt part in holy Scripture is taken in this ſenſe, as the church at Ieruſalem, the church of Samaria, Antioch, Philippi, Corinth, &c. and where there were many congregations and churches combined together, and all collectively taken, in this the Independents and all Sectaries erre, that they alwayes take the word church for no more then can meete together in one of their pipkin congregations, to partake and communicate in their Ordinances; whereas the Scripture as I have p. 273in all the forgoing diſcourſe ſufficiently proved, taketh the word collectively for many congregations under one government, although every one of thoſe ſeverall congregations conſidered apart and by it ſelfe may truly and properly be called a church, as being a Branch and Member of ſome particular church, and communicating in all eſſentiall Ordinances with it, as hath abundantly bin proved; yet ſtill it is conſidered but as a Member, and a Branch or part depending upon the whole particular church under which it is, and therefore claſſically governed.

From all which I may conclude, that when all thoſe ſeverall Churches, as that at Ieruſalem, Samaria, Corinth, Philippi, Epheſus, which my brother Burton ſaith muſt be brought in to make up a compleate paterne of Church government, were all collectively taken, and claſſically and collegiatly governed, as conſiſting of many congregations, and yet but under one Presbyterie in their ſeverall precincts and juriſdictions, my Arguments will everſtand good; yea, they are all ſtrengthned from my brother Burtons Conceſſion and his expreſſe words. For if when there were but three thouſand Beleevers in the Church at Ieruſalem, as it appeares, Acts the 2. they were then forced to ſever themſelves into divers companies, becauſe they wanted a convenient place ſo ſpacious as wherein to breake bread, as my brother Burton ſaith, how impoſſible a thing was it for them all after that time to meet together in any one place or a few, when the church at Ieruſalem multiplyed daily, and that by many thouſands, and at laſt grew ſo numerous as they amounted to many Myriads, or innumerable companies, as appeareth Acts the 21. all which notwithſtanding my brother Burton paſſeth by and taketh no notice of, wilfully deceiving the poore people, in concealing from them ſo apparent a truth: But ſhould I take notice of the error of his words and diſcover all his juglings, my diſcourſe would ſwell into a mighty volume: for to ſpeake the truth, his expreſſions containe in them a heape of fraud and confuſion, all which hee muſt one day give a ſevere account for. But not to take notice I ſay of his ſeverall faylings: what he grants, is to be taken notice of, viz. that when the Church at Ieruſalem was in its infancy they wanted a convenient place ſpacious enough to communicate in all ordinances, and therefore they were conſtrained to ſever themſelves into divers companies in ſeverall private houſes to communicate▪ p. 274Then of neceſſity when that Church was multiplyed into many ten thouſands, they muſt needs be diſtributed into many and many congregations and churches to partake in all the Ordinances, and all theſe were but one church, and under one Presbytery, as my brother Burton acknowledgeth.

So that now I am moſt confident every judicious Reader will eaſily perceive, that my Brother Burton, and all thoſe of the congregationall way meerly trifle, and delude the poore and ignorant people, whiles with their ſcriblings they trouble the world, in making rents and ſchiſmes in church and ſtate.

But heare yet how hee cavilleth: the church of Ieruſalem ſaith hee, cannot bee a paterne to all churches, for then all Churches muſt have ſeven Deacons, and muſt bee all ſubject to ſome one Church; becauſe things in queſtion, were there debated and determined, and ſent to other Churches to be obſerved; and in regard alſo that that Church was infallibly guided by the Holy Ghoſt; in which reſpect, the reſolution of that Church was with authority; it pleaſed the Holy Ghoſt and us, which no particular Church ſince can ever ſay. In theſe reſpects (ſaith hee) it followes then that the Church of Ieruſalem remaines not in all things a patterne for other Churches; for a paterne muſt bee in all things imitable and perfect. Thus my Brother Burton makes a noyſe to little purpoſe, contradicting all thoſe of his owne party that I ever yet read or talked with, who all acknowledge that the Church of Ieruſalem was a paterne to all churches; and from the example of that church, (as they pretend) they forme and governe all their churches, and labour to reduce all to that paterne, and ground all their proceedings upon the Plat-forme of that church, and doe all as they affirme, in imitation of that, holding Synods to bee one of Gods ordinances, and ground it upon the meeting of the Apoſtles and Elders in the 15. of the Acts: and yet my Brother Burton here maintaineth the contrary, as his words ſufficiently declare: for which his grollery, I beleeve all thoſe of his Fraternity will give him little thankes, and blame him for his ſo great haſte in anſwering mee: who in his wiſe Epiſtle to the Reader ſaith, I haſted at laſt as faſt, as before I was ſlow, if poſſible to recover our brother: ſo that it ſeemes hee made more haſte then good ſpeed (according to the Proverbe) Canis feſtinans caecos parit catulos, and will have cauſe at leiſure to repent; for hee hath by this his jugling p. 275and conjuring quite raſed the foundation, and overthrowne the whole Fabrick of the new Bable of Independency, which his brethren had beene ſo buſie and diligent to lay, erect, maintaine, and uphold, and that from the example of the Church of Ieruſalem.

But it will not be amiſſe to examine his trifling reaſons of this his gain-ſaying, and denyall that the Church of Ieruſalem cannot be a paterne to other churches: for then ſaith he, every Church muſt have ſeven Deacons, and all Churches muſt be ſubject to one Church, and to the Decrees of that Church, which they cannot be, there being none now infallibly guided. Thus my Brother Burton out of the acumen of his wit diſputes at randoun: after the very ſame manner did the Prelates in their generation diſpute againſt the godly people they termed Puritans, when they alleaged the example of Chriſt and the bleſſed Apoſtles in receiving of the Sacrament of the Lords Supper, as that they all received it either ſitting or uſing a Table-geſture: and therefore that all Chriſtians, and Chriſts Diſciples were bound to imitate and to follow his and the Apoſtles examples rather then Antichriſts, as a paterne ſet downe to them of receiving the Holy Communion to the end of the world.

To which the Prelates, and thoſe of that faction replyed, that if the Puritans would make Chriſt and his Apoſtles in receiving the Lords Supper a paterne for their imitation; then they muſt always celebrate it in an evening, and that after ſupper, and in an upper roome, and in a private houſe, and not in publick, and then they muſt never exceed twelve or thirteene communicants, and they muſt be all men and no women: and an hundred ſuch other toyes they brought to prove, that the example of our bleſſed Saviour and his holy Apoſtles was not to be a paterne of imitation for the receiving of the Lords Supper to all Chriſtians in ſucceeding ages: and after the ſame manner doth my brother Burton now trifle to no purpoſe. For as the example of Chriſt and the bleſſed Apoſtles was a paterne in reſpect of ſubſtance, and not in every circumſtance, which was never required; ſo was the church of Ieruſalem, in reſpect of ſubſtance, and not in every circumſtance to be a paterne to all churches for their imitating to the end of the world; As for inſtance.

The church at Ieruſalem had liberty given them by the Apoſtles p. 276to nominate and make choyce of Deacons, when there was a neceſsitie of ſuch Officers & to nominate and make choyce of as many as they thought ſufficient for their occaſions. And in this it was a paterne to all churches in ſucceeding ages, that they likewiſe if they had need of Deacons, might make choyce of holy and godly men, and of approved integrity, and of as many as they had need of, whether fewer or more, and as often as their occaſions required, no church being limited for the number; and as the Apoſtles onelyonly in that church ordained the Deacons, and not the people, ſo the Miniſters and Presbyters only, in all churches ſhould doe the ſame. And as upon any difference amongſt the brethren that are joyned together in church Fellowſhip (as it hapned then betweene the Grecians and the Hebrewes, Acts 6. about their widowes, who they thought were neglected in the daily Adminiſtration) they made their appeales to the Apoſtles for redreſſe; ſo in this the church at Ieruſalem is a patern to all other churches upon any occaſions of ſuch or the like difference, to appeale unto their ſeverall Presbyteries: and as they willingly ſubmitted themſelves to their determination, ſo when the Presbyters command or appoint any thing in the Lord, and according to his word, the people are to yeeld willing ſubjection & obedience to their order; and in their ſo doing to make the church of Ieruſalem their paterne: and as in the church of Ieruſalem there were many congregations and churches, and all theſe were combined together, and ſubordinate to one Presbyterie in this alſo the church of Ieruſalem is to be a paterne to all churches in ſucceeding ages, that they may doe the like in imitation of that church, which is for ever to be a paterne to them; and as upon occaſion then certaine men went downe from Iudaea to Antioch, Acts 15. 1. and troubled the people there and in other churches, with words ſubverting their ſoules, ſaying that they muſt be circumciſed and keepe the Law verſ. 24. pretending they came from the Apoſtles and had a command from them of their ſo doing, ſo that upon this the churches ſent unto the Apoſtles and the Elders at Ieruſalem for the determination of this buſines in debate, & waited patiently for their reſolution, without making any rents or ſchiſmes in the church: and as the Apoſtles and Elders of that church and of other churches called a councell and Synode and there diſputed and debated the matter with arguments and reaſons ſearching the holy Scriptures What was the p. 277good will and pleaſure of God in them, and accordingly determined that difference and queſtion by the written Word, and from thence commanded that the Decrees of that Councell ſhould be obſerved in all Churches.

After the very ſame manner in this their ſo doing, the church of Ieruſalem is a paterne to all other churches upon the like occaſions, it any difference of opinion riſe amongſt the churches, or if any new hereſies ſpring up tending to the ſubverſion of the ſoules of the people, how holy and godly ſo ever they ſeeme to be that broach them, and what pretence ſo ever they make that they have them from divine Authority; I ſay upon the like occaſions in Imitation of the Apoſtles and Elders in the church at Ieruſalem, Kings and Princes, and Chriſtian Magiſtrates and thoſe that are in Authority, may call a councell or Synod of Divines together; and as the Apoſtles and Elders there debated things by diſpute and reaſon, and by ſearching the holy Scripture found out the truth, and determined the queſtion and ſent their Decrees which were binding, to all other churches: ſo I affirme alſo in this their ſo doing that church is a paterne of imitation to all churches in all Nations and Countries and Chriſtian churches in them, that Miniſters out of ſeverall Presbyteries in a repreſentative body may meet together by the appointment of their Magiſtrates, and diſpute thoſe queſtions by reaſoning and diſcourſe, and finding by ſearching of the Word of God, what his good will and pleaſure is, may determine the queſtion accordingly, and give out their decrees grouned upon the written Word, with authority to be obſerved by all thoſe churches under their ſeverall Juriſdictions; and as the people then did patiently wait till the determining of that difference without making of any rents, ſchiſmes, or ſeparations, one from another, and did then yeild obedience to thoſe decrees without any reluctation, but obſerved them all willingly after the debate; ſo ought all people in imitation of them and following their example, with patience to wait, without making any rents and diviſions, till things are fully diſcuſſed and determined in any ſuch Synode or councell, and then willingly and cheerfully ſubmit themſelves and yeild obedience to them, and in their ſo doing they have the church at Ieruſalem for a paterne and the Apoſtles and Elders of that church and the other churches for an example of imitation p. 278ſo long as they injoyne nothing contrary to the Word of God. For this way of governing the church by Synods and Councells, upon differing and diſſenting opinions betweene church and church, and upon occaſion of any new Hereſies ſprung up in Chriſtian Countries or any old ones revived, as it hath its paterne from the church at Ieruſalem and that of Antioch which is left for our imitation that all churches upon the like occaſion ſhould follow it; So this way of ruling is grounded upon moſt excellent reaſon: as moſt agreeable both to the Law of God and nature and the practiſe of all Nations and Kingdomes of which we have many preſidents in the holy Scriptures beſides this councell at Ieruſalem and ſome others. For as all Nations and Kingdoms have been ever governed by generall councells and have ever had their ſeverall appeales, from inferior Courts and councells to Superior upon either publicke grievances, or upon any differences betweene Province and Province, and County and County, or betweene Corporation and Corporation, or City and City, or upon any Preſſures or oppreſſions, or impeachments or incroachments of each on the others liberties or through injuſtice or injuries done to each of them, from ſome that are in power and authority; So the church of Ieſus Chriſt which is his Kingdome, is inferior to no other Kingdome upon earth; but in that alſo the ſeverall Corporations that are under it, which are ſo many Presbyterian churches, have in like manner the liberty of their appeales upon any of the aforeſaid or above named occaſions. And although they all injoy equall priviledges amongſt themſelves (as the ſeverall Provinces, Counties, Corporations and Cities in any kingdome do) ſo as they cannot ſeverally and by themſelves conſidered, give a Law each to other; yet as in a generall councell in Kingdomes and Common-wealths, when the Knights, and Barons and Burgeſſes of each of them are all met together in their repreſentative bodies in a Parliament or Diet, may being ſo Aſſembled together, not only redreſſe any abuſes, and puniſh Del…nquents, but alſo for the better government of thoſe ſeverall Do…in…ons for the future, give Lawes to each Province, County, City and Corporation, yea and unto the whole Country, And enact penall Statutes both to them, and to the whole Countries under them according to the fundamentall Lawes of the Kingdomes and Countries. In the ſame manner it is in the viſible Catholicke church which p. 279is Chriſts Kingdome: although in it, the ſeverall Presbyteries and churches conſidered by themſelves and as having equall Authority amongſt themſelves, cannot give Lawes to each other, ſeverally and by themſelves conſidered, as the Church of Corinth, and that of Antioch, and Epheſus, and the other could not preſcribe to each other a rule or Law to walke by with Authority, but only in an examplary way by well doing: yet all theſe ſeverall churches ioyning together in a generall councell, as they did at Jeruſalem Acts the 15. and having from each of them deligated and ſent their Presbyters and Miniſters as ſo many Burgeſſes, of their ſeverall cities and Corporations, and they being all met together upon any grievances and having by debating of the matters and differences in queſtion by diſpute and by diſquiſition found, What is the good will of God, and what is his pleaſure in his good Word and in the holy Scriptures which are the Fundamentall Lawes of his Kingdom may in any Chriſtian councell ſo called, and ordering their buſineſſe as the councell and Synod of Ieruſalem did, give out their Decrees and thoſe binding ones to all thoſe ſeverall churches that are under their juriſdictions, and all theſe ſeverall churches ought to yeild obedience to them. And in this their ſo doing they have the church of Ieruſalem and the other churches a preſident and a paterne. For (I ſay) in all theſe reſpects the church at Ieruſalem is a paterne to all other churches. And as in the church at Ieruſalem, Corinth, Philippi, Samaria, Epheſus, &c. the Apoſtles, Evangeliſts, and the Presbyters in every one of thoſe churches had the charge of each of thoſe churches committed to them in common, as is manifeſt from all the places above quoted, and through the holy Scripture; and as they fed them all and governed them all in common: ſo in that alſo both the church at Ieruſalem and all the other churches (according to my brother Burtons doctrine who ſaith they muſt all come in for the making up of a compleat platforme) I ſay as all the Presbyters and Miniſters fed thoſe ſeverall churches in common, ſo they are a paterne to all churches in all ſucceeding ages to the end of the world, that they may do the ſame in their ſeverall and reſpective Presbyteries. Neither is there any preſident or example in all the holy Scriptures of the new-Teſtament, that any church had its peculiar Paſtor and Teacher, or Doctor alloted to it, with but two or three Elders and a Deacon p. 280with a ſlender congregation of people of the which they only had the cure and care for the feeding and ruling of it, and the which had abſolute Authority within it ſelf, and from which there was no appeale, the which notwithſtanding the Independents aſſert is a true formed church after the new teſtament forme; ſuch a modell of a church I affirme can never be ſhewed or proved in all the new teſtament. God (ſaith Saint Paul 1 Cor. 12. verſ. 28.) hath ſet ſome in the church; firſt Apoſtles, Secondarily Prophets, thirdly Teachers, after Miracles, then Gifts of healing, helps in government, diverſities of Tongues; are all Apoſtles? are all Prophets? are all Teachers? &c. and in the 4. of the Epheſians verſ. 11. When Chriſt aſcended on high, he gave gifts unto Men, &c. and he gave ſome Apoſtles and ſome Prophets: and ſome Evangeliſts: and ſome Paſtors and Teachers: for the perfecting of the Saints &c. all the which places are to be underſtood concerning the Catholicke viſible church. So that to appropriate theſe places of Scripture to any particular church, as thoſe of the Congregationall way do, is to abuſe and pervert the holy Scriptures for the upholding of their unwarrantable proceedings: for if theſe Scriptures are to be applyed unto every particular congregationall church, then there muſt not only be a Paſtor and a Teacher, but many Paſtors and many Teachers in each of them beſides other church officers; and then the Paſtors and Teachers would be more in number many times then the flocke; and if we looke upon all particular Churches founded by the Apoſtles which muſt be a paterne indeed to all churches, then we ſhall finde that in all of them, ſeverally, they had many Presbyters, as in the 14. of the Acts and in the 20. of the ſame, and in all the above cited Scriptures doth abundantly appeare. So that there is no ground in all the holy Scripture of the new modell of the Congregationall way: for following the expreſſe Scripture, (to uſe my brother Burtons owne words) the firſt formed church we finde is in the Acts the ſecond, which conſiſted of many thouſands, and in that church there were no diſtinct officers and members united into one church body reſpectively: for all the Apoſtles and Miniſters of that church fed and ruled that church in common: and therefore after the very ſame example and paterne may all Chriſtian churches to the end of the world do the ſame and be well formed churches, & yet have neither a particular Paſtor nor p. 281Teacher, nor diſtinct officers amongſt them: for neither the church of Ieruſalem, nor any of the Primitive and Apoſtolike Churches had that diſtinction of officers amongſt them, and all and every one of them nevertheleſſe were well formed churches, and therefore in this they be a paterne to all churches.

And as in the church of Ieruſalem and in all the other churches all thoſe that were converted and added to them were none of them forced to walke either Dayes, or Moneths, or years with them before their admiſſion, that they might either know the Saints and Members of that Church, or be known of them, no… were ever forced to make a publike confeſſion of their faith, and bring in the evidences of their converſion or to enter in by an explicite particular covenant, and to obtain the conſent of the whole church before their admittance: So in this the Church of Jeruſalem and the other Churches of the New Teſtament are to be a pattern to all other churches to the end of the World that they may follow the example of that Mother Church, and all the primitive Daughter-Churches in admitting of their Members without any of theſe things; for that was the firſt formed Church, and yet ſhee required no ſuch things of any that were added into her. But of this in its due place.

And as the Miniſters of the Church in Jeruſalem, the Apoſtles and Teaches only had the power of government, and admitting of Members, and did it without the conſent of the people, as wee may ſee in their firſt admiſſion of Members, who applyed themſelves unto the Apoſtles onelyonly, ſaying men and brethren what ſhall wee doe? and not unto the people; and as in that Church, when the people and Beleevers oppoſed any that deſired to be admitted, as they did Saint Paul, Acts the 9. verſe 26, 27. of whom they were afraid, not beleeving hee was a diſciple, and hee then appealing to the Apoſtles, who upon hearing of the truth of the buſines, they admitted him comming in, and going out without their conſent; in this alſo the Church of Jeruſalem is to be a paterne to all Miniſters and people in all ſucceeding Churches, that it is the Miniſters place onelyonly to admit of Members, and not the peoples, and if they ſhould gaine-ſay the admiſſion of any upon either their feares or jealouſies, or out of other reſpects, that then they may have their appeales from them to the Presbyters in each Church, and giving them an account of their faith, they are by them to be admitted, notwithſtanding the diſlike and diſſenting of their brethren; for of p. 282this way of proceeding wee have the Church of Ieruſalem for a paterne.

And as the Church at Ieruſalem, and all the other Primitive Churches never made any rents and ſchiſmes from the publike aſſemblies for ſome faylings, but alwayes conſtantly frequented their publike meeting places, notwithſtanding the many corruptions of the Teachers, both in Doctrine, Diſcipline and Manners, and had not only the example of the bleſſed Apoſtles, but of Chriſt alſo in ſo doing, who when he was queſtioned concerning his doctrine, ſaid, I taught publickely in the Temple, and in the Synagogue, and not in corners and by places, and he inioyned the people alſo to doe the ſame, Matth. 23, ſaying, the Scribes and the Phariſees ſit in Moſes his ſeat: all therefore whatſoever they bid you obſerve that obſerve and doe, but doe not yee after their workes, &c. So likewiſe other Churches to the end of the world ought to imitate this Church as their paterne, not to ſeparate from the publike aſſemblies, and thoſe Churches for ſome faylings, eſpecially when they are found in doctrine, and preach all ſaving truths needfull to ſalvation without any mixture of humane inventions; and ſo much the rather all Churches ought to imitate the example of the church of Ieruſalem, and the other Primitive Churches in this, not only becauſe they have Chriſts both example and precept for it, but becauſe alſo ſeparation is blamed by the Apoſtle Paul in the Hebrewes, Heb. 10. and therefore forbidden, who ſaith, verſe 23, 24, 25. Let us hold faſt the profeſſion of our faith, without wavering (for hee is faithfull that promiſed) and let us conſider one an other, to provoke unto love and good workes, not forſaking the aſſembling of our ſelves together, as the manner of ſome is: but exhorting one an other, and ſo much the more, as you ſee the day approaching, It ſeemes the Jewes preſuming of their owne holineſſe, and that they were the peculiar people of God, thought baſely of the Gentiles, and began to ſeparate in that regard from their publike aſſemblies, as too many now adayes of the Ildependents doe from their brethren, thinking themſelves more holy then they: the Apoſtle therefore writing to his countrey men the Jewes, blames them for this, and in them reproveth all that doe the like, and forbids them ſo to doe; and Saint Iohn ſpeaking of ſuch as made ſchiſmes in the Church, ſaith, that if they had beene of us they would not have gone out and departed from amongſt p. 283us; but in that they ſeparated from amongſt them, it was manifeſt that they were not of them: ſo that hee maketh it a marke and note of Apoſtates to make rents and ſchiſmes in any Church from the publike aſſemblies; in all theſe regards therefore wee ought to take heed of ſeparation, and ought in this to make the church of Ieruſalem and the other Primitive Churches our paterne and example, and not to ſeparate from the churches and aſſemblies of the Saints, though indeed there ſhould be many faylings in them, which when the churches of the congregationall way daily doe, they are highly to be blamed as offenders againſt precepts and preſidents, both of Chriſt and the bleſſed Apoſtles, and againſt the example of all the Primitive churches who never did it; all the which notwithſtanding my brother Burton ſaith ought to be conferred together for the making up of a perfect paterne for our imitation; they therefore not following their paterne, but making rents, have in their ſo doing much to anſwer for.

Laſtly, as the church at Ieruſalem, and all the other churches my brother Burton enumerates, are to be a paterne to all churches in ſucceeding ages, in their well doing and in what was prayſe worthy: ſo likewiſe, wherein either the whole churches, or any officers or members in them, were fayling in their duty, and for it either reproved, threatned, or puniſhed for their owne diſobedience, or but for their indulgence at others in their ſinnes, as old Ely, I Sam. 3. in that hee did not correct and chaſtiſe his wicked ſons, and the ſeven churches of Aſia for their particular faylings, especially thoſe of Pergamos, Thyatira, and Laodicea, for ſuffering the doctrinc of Balaam, Jezebel, and of the Nicolaitans, though it was not with approbation of the ſame, but onelyonly in that they connived at them, and did not exerciſe their power in caſting out thoſe offenders, and puniſhing thoſe lukewarme Laodiceans, who were indifferent what religion was ſet up or imbraced amongſt them; I ſay in all theſe reſpects, both theſe churches and people and all other churches for their faylings and puniſhments are examples to us, to teach and forwarne us not to offend in the like manner, leſt partaking with them in their ſinnes, wee partake with them alſo in their ſeverall plagues and puniſhments: for whatſoever was written was pend for our admonition upon whom the ends of the world are come, 1 Cor. 10. p. 284verſe 11. and therefore if wee will tolerate all religions among us, and ſhall not be zealous for the honour of our God, and labour by all our might to eſtabliſh his true worſhip, and for the extirpating of all hereſies and ſcandals, the Lord will have a controverſie againſt us, as hee had againſt them, and if wee repent not, will remove his Candleſticke from us, and leave us in darkeneſſe and in the ſhadow of death, as hee hath done thoſe churches in Aſia, who are all now under the Mahumetan ſuperſtition. For wee muſt take notice, that as every command of God is both preceptive and prohibitive; ſo there is ſomething in the practiſe and manners of all the Saints and churches of God, as that in the Iſraelites, 1 Cor. 10. and in the above mentioned churches that have ſome things in them to be ſhunned and avoyded, as their ſpeciall ſinnes and faylings, and ſome things in them likewiſe to bee imitated, as their zeale, piety, vertues, and godly examples, and holy courage, which as they are all praiſe worthy, and for which they ought ever to be honoured, ſo they are ſet downe for our learning and imitation that wee ſhould doe the ſame; yea, this their example is as a command to us that wee ſhould follow them in this their well doing; and where they did evill and fayled in their duty, in this, there is a prohibition to all chriſtians and to all churches in ſucceeding ages to the end of the world, to take heed left they doe the like, and ſo fall into the ſame condemnation, as Paul ſpeakes, 1. Tim. 3. verſe 6. where prohibiting the Evangeliſt to ordaine a novice for a Miniſter, (he ſaith) leſt being lifted up with pride hee fall into the condemnation of the Devill: for by his pride hee was caſt out of heaven, that ſaith the Apoſtle hee was condemned for; therefore lay thou no hands upon a novice, leſt hee be lifted up with pride and fall into the ſame condemnation.

So that in all the former reſpects, both the church at Ieruſalem, and all other churches, and the people of Iſrael are a paterne to us, upon whom the ends of the world are come, that wee ſhould alwayes ſet them before our eyes, if wee deſire to injoy thoſe mercies and bleſſings they partaked in for their well doing, or to ſhun and avoid thoſe puniſhments were inflicted upon them for their ſins negligences and rebellions.

And this I thought good to ſay, in way of anſwer, to my brother Burton concerning the Church at Jeruſalem, and the other Churches enumerated by him, all the which hee aſſerteth are to bee p. 285conferred together for the making up of a compleate paterne and plat forme of Church government, and yet grolliſhly denieth that they can be a paterne in all things, which to ſpeake the truth, is a peece of non-ſenſe and a contradiction.

But before I conclude with him and ſhut up this diſcourſe, I ſhall deſire the Reader a little to ponder and weigh my brother Burtous expreſſions in the very entrance of this his anſwer, and reply to his own argument. For your indefinite enumeration (ſaith he) of thoſe multitudes baptized by John the Baptiſt, and Chriſts diſciples, wee take no notice of them, unleſſe formed into a Church or Churches: but following the expreſſe Scripture, the firſt formed church wee find is in Acts the ſecond.

Theſe words deſerve due conſideration. Amongſt thoſe that were baptized by Iohn the Baptiſt, Chriſt himſelfe was one, the Lord of life, who ſanctified that ordinance in his owne perſon, and that in a ſpeciall manner, as being done by his ſpeciall command, and that for the fulfilling of all righteouſneſſe, both in himſelfe and in the Baptiſt, as it is at large ſet downe, Matth. 3. and it was ratified by all the bleſſed Trinity, as by the immediate deſcenſion of the Spirit of God upon Chriſt, in the likeneſſe of a Dove who was the perſon baptized, with a voice from God the Father out of Heaven, ſaying, this is my beloved Sonne, in whom I am well pleaſed. So that Chriſt, God the Father, and God the Holy Ghoſt did ſanctifie and confirme this ordinance, not only to all thoſe that had beene baptiſed by Iohn, and Chriſts diſciples, who were alſo baptized by Iohn: but to all thoſe in all future ages that ſhould be baptized by Chriſts diſciples, and all his faithfull Miniſters, which hee ſent into all nations to preach and baptize them, Matth. 28. to all which hee promiſed his preſence to the end of the world. So that I am moſt aſſured, all good Chriſtians beleeve, that Chriſt was well baptized; and if he was well baptized, it cannot be denyed but that all thoſe that were baptized by Iohn and Chriſts diſciples, were all likewiſe well baptized, and were all good Chriſtians: for both Iohn, and the Diſciples had their commiſſion from God and Chriſt himſelfe for their ſo doing; and therefore if any authority from Heaven, and a ſpeciall command from God, and a miſsion from him, be of any force to ratifie, and aſcertaine any ordinance, then the baptiſme of Iohn and Chriſts diſciples was authenticke; and all thoſe that were baptized p. 286by them, ought to have beene taken notice of by my brother Burton, and all the Independents, as formed into a church or churches, except they doe indeed beleeve, that Chriſt the King and head of his church, with his bleſſed Apoſtles and all his ſeventy Diſciples, whoſe names were written in Heaven, and all thoſe multitudes of men and women, that adminiſtred unto him and followed him, of whom hee gave this teſtimony, Matth. 12. ver. 49, 50. Behold my mother and my brethren; for whoſoever ſhall doe the will of my father, which is in heaven, the ſame is my brother, & ſiſter and mother; except I ſay they beleeve all theſe cannot make up a formed Church or churches, which were impiety to thinke.

Now I referre it to the judgement of any well grounded chriſtians, whether or no they doe not beleeve that the great Paſtor and Shepheard of our ſoules Chriſt Ieſus, with his mother, brethren and ſiſters, with all thoſe that heard the voice of this their Shepheard, and knew it, and therefore followed him, and beleeved in him, with all Johns Diſciples and thoſe that were baptized by his and Chriſts diſciples Miniſtry, cannot as well make up a formed church or churches, as any of our new formed congregations with a Paſtor and Teacher, and a few other of their conceited Members? I am fully perſwaded, that upon due deliberation, they will ſay, they can ſee no good reaſon, but that Chriſt the chiefe Paſtor of his ſheepe, and ſo many true beleevers and Saints with him, ſhould not all of them as well make up a formed church or churches, as ten or twelve in one of our new congregations; and therefore that they ought to have beene taken notice of by my brother Burton, and thoſe of his Fraternity as formed into a church or churches; which notwithſtanding they doe not, aſſerting in expreſſe termes, that they take no notice of them as formed into a church or churches; which if it be not the higheſt point of blaſphemy and temerity, I know not what either blaſphemy or raſhneſſe is in any.

The Ildependents have unchurche… all the reformed churches, and all churches but thoſe of the congregationall way, and now they unchurch all thoſe glorious Chriſtians that were baptized by the Baptiſt and Chriſts diſciples; wee (ſaith my brother Burton in the name of them all) take no notice of them unleſſe formed into a church or churches. So that wee may not wonder, at leaſt wee may not take it in ill part that they unchurch us, and deny our churches here in England, and all other reformed churches, to bee p. 287formed churches after the New Teſtament forme; for they ſay the ſame of Chriſt and all that beleeved in him, and that were baptized into him, whiles hee was upon earth, affirming, that they were not formed into a church or churches. So that having ſo good company, we may the more quietly ſit downe, when wee are ſo like our Maſter and his Diſciples and Followers, of all the which they ſay they take no notice of them as formed into a Church or Churches.

Theſe words may not ſlightly be paſſed over: Wee (ſaith my brother Burton) take no notice of them, unleſſe formed into a Church or Churches, &c. What men ordinarily take no notice of, they ſlight or little regard, eſpecially if they ſpeake thoſe words from the judgement of deliberation, and not upon extemporary paſſion: or except they be in very great haſte, and then they may be ſomewhat excuſed, if they paſſe by their beſt friends and take no notice of them; otherwiſe if they ſpeake it out of ſerioſity, that they take no notice of men, it is as much as to ſay they ſlight them, regard them not, or deſpiſe them. But I have a better opinion of my brother Burton (though he thinketh very unworthily of me) then that hee ſhould ſlight his beſt friend Jeſus Chriſt, and take no notice of him, and his diſciples, and all the beleevers in Chriſts time▪ eſpecially when hee pretends That hee onelyonly labours to ſet him up upon his Throne as King, and counts all his diſſenting brethren from his wayes, enemies of Ieſus Chriſt and his Kingdome. I ſay, in this regard I harbour a more favourable and a more charitable opinion of my brother Burton, then that upon mature deliberation and ſerious thoughts, he ſhould take no notice of Chriſt, and his Apoſtles and Followers, and of all the faithfull baptized by Iohn and Chriſts diſciples as not formed into a church or churches; and yet theſe are his words, we (ſaith he) take no notice of them as formed into a Church or Churches.

I therefore conceive more venerably of him, as that it was in his haſte, when he thus ſpake and printed; for ſo hee intimateth in his learned Epiſtle to the Reader; therefore (ſaith hee) I haſted at length, as faſt, as before I was ſlow if poſſible to recover our brother; a charitable Gentleman toward a brother, though not well adviſed! It ſeemes here was ſome tumour began to grow and made him giddy and run like a chicken without a ſcalpe, which needs timely lancing, to prevent ſome inflammation to a head, whiles the humor p. 288flows in ſo faſt to uſe ſome of his own Rhetorick. This humour of his made my good brother idle-brained, and occaſioned him to make more haſte then good ſpeed; certainly it either perverted his judgment, or put him into a lunacy, or into one of his odd dreams; for otherwiſe he would have taken notice, if not of thoſe multitudes baptized by Iohn and Chriſts Diſciples, atleaſt of Chriſt himſelfe his good Friend, his Lord and Maſter, the King of Saints and King of Kings, the mighty Potentate, the ſole and only head and Lawgiver and Governour of his Church: I ſay if he had not been in very great haſte indeed and giddy withall in his brain, or in ſome diſtraction, He would have taken notice of Chriſt and have thought him and his bleſſed Apoſtles and ſeventy Diſciples and thoſe likewiſe that were baptized by John with Chriſts Mother, Brethren and Siſters, worthy to be eſteemed a formed Church or Churches; yet he and his brethren paſſe by them all; ſaying, we take no notice of them as formed into a Church or churches; ſo that it is no wonder they at this day take no notice of our Churches and that they abſolutely deny them to be formed into a church or churches after the New Teſtament forme, when they do the ſame to all the beleevers in Chriſts time.

Surely that Subject that ſhould paſſe by his King and Soveraign, and all his retinue and Courtiers, and take no notice of him and them, and ſhould yeild him no reverence, would be thought craſed in his brain; eſpecially if he ſhould in a ſlighting manner ſay, He tooke no notice of them. And all men that ſhould hear ſuch an expreſſion from him, would not onelyonly judge ſuch an one a very unbred man and an uncivill fellow, but that deſervedly he ought to be taught better manners. And without doubt a King that ſhould underſtand of ſuch a Subject, if he at any time had need of his favour, would reply unto him, Sir, you woud take no notice of me and my ſervants, go now to thoſe for help that you think worthy to be taken notice of: As the Lord ſaid unto the Iſraelites, who when they were oppreſſed by their cruell enemies and came then flying unto him for his aſſiſtance, Go, ſaith he, to your gods, that in your proſperity yee ſerved, and ſeek help from them. And truly if the buſineſſe be ſeriouſly conſidered, this my brother Burtons and his aſſociates dealing with Chriſt and his Diſciples and Followers, is not altogether unlike the dealing of the Iſraelites with the Lord, at leaſt in words: For in plain termes they ſay, we take no notice of them as p. 289formed into a church or churches, ſo that Chriſt and his Diſciples are very little beholding to thoſe of the congregationall way.

Certainly, the man was in very great haſte when he uttered theſe words, or exceedingly diſtemperd in his brain; for otherwiſe Chriſt had been worthy to have been taken notice of, if his followers had not. Our Saviour ſpeaks of ſome, that at the laſt day ſhall ſay unto him, Lord, Lord, have we not preached in thy Name, and in thy Name have we not done wondrous works? Mat. 7. ver. 22, 23. To whom Chriſt ſaith, he will reply, Depart from me, I know you not. And doubtleſſe if my brother Burton and his complices deeply repent not of theſe their words, and of all their evill dealing, in ſeducing and miſ-leading of the poor people and of making rents and ſchiſmes in Church and State, but ſhall ſtill perſevere in the errour of their wayes, and will not yet take notice of thoſe multitudes baptized by John the Baptiſt and Chriſts Diſciples and of Chriſt himſelfe and his Followers, nor of their brethren at this day through all the Reformed churches, as formed into a Church or Churches; it is to be feared that whatſoever both he and thoſe of his party ſhall pretend, As that they have preached in his name, and done wondrous works, in gathering of new churches, and preaching up the congregationall way and publiſhing of new truths, and ſetting up of new lights and placing Chriſt upon his Throne; I ſay whatſoever they ſhall in this kinde pretend, Except they all repent of this their wickedneſſe and uncharitable dealing towards all their Chriſtian Brethren, it is to be feared, that Chriſt will ſay to them as he profeſſeth he will ſay to the others, I know ye not, depart from me ye that worke iniquity, and they all likewiſe periſh.

For what can any man that hath not reſigned his underſtanding think leſſe of this ſo weighty a buſineſſe? but that Chriſt may ſay unto them at that day, You have taught it in your congregations and printed in your bookes ſet forth by authority by all your conſents, and that upon deliberation, that you take no notice of all thoſe multitudes that were baptized by John and my Diſciples, to be formed into a Church or Churches. Theſe (will he ſay) are your owne words and that in capitall letters; nay you deny them to be Chriſtians, for ſo J. S. ſpeaketh page 8, and 9. in the name of all the brethren, giving many reaſons there to the contrary, aſſerting that by the baptiſme of John they were not made Chriſtians, much leſſe caſt into a church mould, according to the New Teſtament forme, and p. 290leaſt of all, that they were all Members of one Chriſtian church at Jeruſalem: Theſe are his expreſſions; For which he hath been much applauded by all of that fraternity, who uſually ſay of him when he rideth through the ſtreets, there goeth he that beat up Doctor Baſtwicks quarters; approving of this good worke of his in unchriſtianing all thoſe that beleeved in mee and were baptized by the Miniſtry of my ſervant John the greateſt Prophet that ever was borne of woman, and ſent by me and my father to baptize them: And of Mr. Burton they never speak but in high praiſes, bleſſing God that he hath anſwered Baſtwicks Book, which he writ in defence and maintenace of my honour, and for the reputation of all that beleeved in me, and were baptized in my name; So that all thoſe books that were ſet forth by thoſe of the congregationall way to my diſhonour and the diſrepute of my followers are approved of by you all, and in them you ſay you take no notice of thoſe multitudes that were baptized by John as formed into a church or churches.

Now amongſt thoſe that were baptized by John, I was one, and my Diſciples and my Mother and my Brethren, &c. So that you ſlight us all, and take no notice of us, as formed into a Church or churches; that is in plain words, you are aſhamed of us and deny us; Now thoſe that are aſhamed of me and deny me before men, and take no notice of me and my Diſciples, and of my Brethren and Siſters and Mother, and of thoſe that beleeved in me and followed me whiles I was upon the earth, to be formed into a church or churches, I will be aſhamed of them and deny them, and take no notice of them before my Father in Heaven to be formed into a church or churches: For he that deſpiſeth my Diſciples and my Followers, despiſeth me, and he that deſpiſeth me, despiſeth him that ſent me; Yea, whoſoever ſhall deſpiſe one of theſe little ones that beleeve in me, it were better that a milſtone were hanged about his neck and that he were caſt into the midſt of the ſea. This was one of my ſtatute laws, will Chriſt the King of his Church ſay. Now you of the congregationall way take no notice of me, nor of them that beleeved in me and were baptized in my name by John and my Diſciples, as formed into a church or churches; for theſe are your own expreſſions; I therefore will take no notice of you of the oongregationall by-path, as formed into a church or churches; not onelyonly for theſe your hard ſpeeches againſt me and thoſe that beleeved in me, but becauſe in all my holy word I never appointed ſuch a modell and forme of churches as you have erected amongst you, I p. 291therefore in all theſe respects, take no notice of you as formed into a church or churches; I know you not; depart from me; this I preſume any rationall man will be ready to gather will be the doome of thoſe that take no notice of Chriſt and his Followers.

Of theſe their words and of this their dealing therefore, except my brother Burton and his aſſociates, ſeriouſly, unfainedly and ſpeedily repent, they muſt give a dreadfull accompt at the laſt day. For if we muſt give an accompt of every idle word, what an accompt then muſt be given of ſuch expreſſions as theſe are, which deſpiſe Chriſt himſelfe and his bleſſed Apoſtles and all his Followers and all that beleeved in him when he was upon the earth, and take no notice of them as formed into a church or churches? And what a dreadfull reckoning muſt he and his abetters give for all thoſe erroneous, impious and uncharitable opinions they have of late hatched and brought into the world? the very naming of the which would be unpleaſant to a true ſanctified ſoule, as this amongſt the other, that they take no notice of Chriſt and his Diſciples and Followers and all thoſe that were baptized by John to be formed into a church or churches? Yea what a fearfull accompt muſt they at that day give for all their bitter and reviling ſpeeches and malitious practiſes againſt all their Chriſtian brethren through the Reformed churches who they have all unchurched?

Yea my brother Burton and his complices muſt alſo give a great accompt of this, that whereas they ſhould have taught the people the way of God truly and plainly and have delivered unto them the whole counſell of God, they not onelyonly profeſſe they will keep a reſerve Donec ad triarios redierit res, contrary to the command of God who hath injoyned all his ſervants to be ready to give an accompt of their hope to whoſoever ſhall demand it 1 Pet. 3. and preach it publickly and upon the houſe topp whatſoever he taught his Diſciples in ſecret and privately, but blame all churches but their own of the congregationall way, as not rightly formed according to the New Teſtament forme, and yet would never ſet down to their brethren the modell of that forme and ſhew it unto the people and Saints of God that they might all be undeceived if in an error, although they have bin often & again ſollicited thereunto, and although alſo they by promiſe had ingaged themſelves to deliver in their modell by ſuch a time, and by this their unjuſt and unrighteous dealing have kept the people of God and many pretious ſouls p. 292in ignorance of many principall truths if their doctrine be true, and cauſed the people by that means exceedingly to erre and to remain ſtill in darkneſſe; when notwithſtanding they glory that they ſet up every day many New Lights, which is in them all a moſt fearfull and abominable ſinne, and of the which as of all their hard words againſt their brethren, and of all their calumnies and reproaches, and bringing up an evill name and report againſt the Presbyterian government as the wicked Spies did againſt the good Land, of all theſe things I ſay as of all their errors, ſciſmes and hereſies, and eſpecially of their taking no notice of thoſe multitudes baptized by John and Chriſts Diſciples to be formed into a church or churches, they except they ſpeedily repent, muſt give a dreadfull accompt at the great day, and my brother Burton eſpecially; for he is one of the principall Leaders and Captains in this Militia and new Modell of Ill-dependency.

If ſome yong Sprigge that had been turn'd about with every ſtream of opinion, and carryed about this way and that way with every wind of doctrine, had ſpake ſuch words only, and had bin the author of ſuch novell opinions and of ſuch double dealing and jugling, I ſhould never have wondred at it, knowing how unſtable youth is; but for an old Tree, in which the ſap of youth ſhould now be well dryed up, and which ſhould be ſtiffe and unmoveable and for ever to be ſettled; for ſuch a one I ſay as my brother Burton was expected to be, to be unſtable, thus toſſing and tumbling about with every ſtream of new doctrine or every novell blaſt of any windy opinion, it ſheweth that it is either founded upon a ſandy ground or a brittle foundation or rotten at the very root, and that if it be not ſpeedily looked unto and underpropped that it will ſuddenly fall, and that the fall thereof will be very great; which that it may not happen to my brother Burton, and that the Lord would give him and his aſſociates repentance for all their unthankfulneſſe to God and for all their evill dealings and uncharitableneſſe towards their brethren, and eſpecially towards my ſelfe, it ſhall be my earneſt prayer for them all who they have ſo much deſpiſed and …ilified.

And this I thought fit to ſpeak concerning my brother Burtons reply, to whatſoever he had to ſay in way of anſwer concerning my firſt four propoſitions and the whole firſt part of my booke. What he hath to reply to my arguments about the ſecond queſtion, p. 293touching the gathering of churches, ſhall be anſwered in their due place, after I have ſpake alittle, according to my promiſe, concerning the Independents definition of their Church, which occaſionally I met with, when from their owne Principles I confirmed my arguments, that if any thing, it might make them more ſpecious in the Independents eyes, or at leaſt that they might not be ſo inraged againſt me hereafter, when they ſhall take notice that I ſpake nothing, but what I ratified and made good from their own grounds: Their definition of their church is this.

A viſible Church is (ſay they) a myſticall body, whereof Chriſt is the head, the Members Saints, called out of the world, and united together into one Congregation by an holy Covenant, to worſhip the Lord, and to edifie one an other in all his holy Ordinances.

Before I diſcover all the errors of this definition, and come to ſhew that according to this their deſcription of a Church, there has never as yet beene a true formed church, and that none of the congregationall churches themſelves (if this their definition bee good) be true formed churches; and which is more, that they muſt of neceſſity, be all dependent, I ſhall ſet downe the chiefe things obſervable in it.

Firſt, they define a viſible church, to bee a myſticall body, of which Chriſt is the head, the Members Saints, &c.

Secondly, they aſſert, that this church is but one congregation, or as many as can conveniently meet together in any one place to partake in all Gods holy Ordinances.

Thirdly, they affirme, that the forme of this church, is a holy explicite covenant, which falſely they make one of Gods Ordinances: or they ſay, they are united together into one congregation by an holy covenant. Now it cannot be holy, except it be one of Gods Ordinances, and have his command and authority for it, which is that that ingraves holineſſe upon it: otherwiſe it is either diabolicall, or at leaſt but humane. So that in the Independents learning, whereſoever any of theſe things are wanting, in any congregation of chriſtians, it is not a formed church: for this is their definition of a church, within the bounds and limits of which whatſoever church doth not come, and within the which it is not terminated, it is no true church; and ſo by this, all particular churches that are and have beene in the world, neither were nor p. 294are true formed churches, no not the very Independent congregations themſelves, as I hope by Gods aſſiſtance I ſhall illuſtriouſly make appeare, after I have ſaid ſomething in order of the particular branches of this their definition, and have ſhewed the abſurdities of it, and the impoſſibilities of attaining ſuch a church as they have ſet out, and the great inconveniences, and indeed the unſupportable bondage that would redound unto thouſands of Gods people, if theſe men might have their mind, and all things according to their definition: For from ſuch a church as they deſcribe and deſire, though it conſiſt but of ten or twelve, bee they never ſo erroneous in their doctrine, and never ſo corrupt in their manners, and never ſo perverſe, malicious and unplacable in their minds and wils, and let their unjuſtice done againſt any poore oppreſſed Member, by them, be never ſo great or exorbitant, there is no appeale from it, or helpe or redreſſe to be expected by any appeale to any other court, church, or Eccleſiaſticall Tribunall; which is a yoake of one of the moſt horrid tyrannies and ſlaveries that ever the world yet ſaw, and which neither wee nor our Fore-fathers could ever beare, a greater then the which never any men voluntarily put themſelves under, before theſe our unhappy times. All the which I ſhall, God aſſiſting mee, in the examination of the ſeverall parts of this definition, make evident.

And firſt, whereas they define a viſible church, to be a myſticall body. If any Presbyterian ſhould have ſo ſpake, the Independents would have ſaid, it had beene a bull. For viſible and myſticall cannot be predicated of one and the ſame body, at one and the ſame time: for if it be myſticall, then not viſible, and if viſible then not myſticall: and therefore their definition belongs rather to the inviſible church, then to any viſible congregation, becauſe the matter of it is the myſticall body of Chriſt, conſiſting of Saints, and ſuch as are truly holy and godly, which none know but God himſelfe; for no man can certainly and poſitively ſay, that this or that man is a Saint, but in the judgement of charity, which is often miſtaken, as the Independents themſelves acknowledge they have beene: for the time was, that they thought ſome men Saints (who are the ſame ſtill, they then were) and yet now they not only thinke, but ſay, though falſely, they are Devils, and repent that ever they prayed for them. But moſt true it is, that God only knowes who are his: yea, the Apoſtles themſelves, p. 295though of more diſcerning ſpirits then any in our age, yet could not diſcover Iudas; Chriſt onelyonly knew hee was a Devill; it was hidden and a myſterie to the Apoſtles, and the ſame to this day lies hid from all men, who are Saints indeed; that belongs onelyonly to God, it is his Prerogative, who is the ſearcher of all hearts: and therefore their definition is abſurd, groundleſſe, and vaine in this branch of it, when they ſay a viſible church is a myſticall body conſiſting of none but Saints. And then it would follow, that none of the Apoſtolicall churches were true formed churches, according to this their modell; for wee reade not onelyonly of many ſcandalous walkers amongſt them, but of ſome hereticks, and yet they ceaſed not to be true churches, what ever the Independents thinke now of ſuch congregations as are mixt, though in none or in very few of them, they can diſcover any ſuch offenders as were in the church in Corinth, Galatia, Philippi, and in ſome of the ſeven churches of Aſia; and therefore if their definition bee good, none of the Primitive churches were true churches; yea, I hope to make it evident in the ſequell, that none of the churches of the congregationall way are then true churches, as not conſiſting of all Saints.

But now I come to the ſecond branch or part, viz. that the Church they deſire, muſt be but one congregation injoying all Gods Ordinances in it: which if it be true and good in this branch alſo, then the Church at Ieruſalem was not a well formed church; for there were many congregations; and then alſo never a Church in the world to this day was a true church; much leſſe can any of our new congregations challenge that title and be true churches, it being impoſſible, though they conſiſt but of one congregation apeece, for them ſeverally to injoy all Gods Ordinances in any one of them: for amongſt Gods Ordinances the Independents both in New-England, and here amongſt us, hold, that Synods and Councels are one of Gods Ordinances, and yet they are not churches properly ſo called in their dialect, though as they are repreſentative bodies of many churches, they may have that name given them, and are churches in my notion and according to my underſtanding; but I ſay, not properly according to their language: for their congregations conſiſt of particular Paſtors and Teachers, and of two or three Elders apeice and Deacons, and of a few men and women, and have many other pretty things required for the p. 296moulding of them up into formed churches, after the New-Teſtament forme; whereas in Councels and Synods, they have neither particular Paſtors, nor Teachers over them, nor any ſuch Elders and Deacons as they require, nor no women; ſo that no particular church in the world to this preſent day injoyed that Ordinance in it.

For a Synod and Councell conſiſts of Presbyters onelyonly, and that of many, not onelyonly out of any one particular church though never ſo large and great, but out of many, ſent and delegated from each of them reſpectively and ſeverally; yea, many times not only out of many ſeverall Presbyteries adjacent, but out of other countries and Provinces; as that at Jeruſalem, and all the ancient Councels, and that lately at Dort, and this our Synod now preſent; and their imployments likewiſe are of an other nature, then that of ordinary Paſtors in their ſeverall congregations, as all men know: and therefore not a church properly ſo called, according to their language; for a Synod and church, are two diſtinct things, and both of them together were never yet found in any one congregation in the world; and ſo by conſequence, there was never any congregation or particular church that yet injoyed all Gods Ordinances, and therefore if their definition be good, they were no true churches, for they had no Synod or Councell in them: neither can any of our new congregations at this day have a Synod in them, and therefore they injoy not all Gods Ordinances in them ſeverally, and ſo come not within the compaſſe, bounds and limits of their owne definition, and therefore remaine not true formed churches, as not injoying that Ordinance.

Beſides, there are other Ordinances that the congregationall churches cannot injoy: for there is an impoſſibility of it, not only in the beginning and firſt conſtitution of them, but many times after in regard of mortality, and the death of their Elders and Paſtors, and other Officers, or when there remaines but one alive, as it often happens in our new congregations; and therefore of neceſſity they muſt bee Dependent, if they will injoy all Ordinances, or elſe be no churches, as not injoying all Ordinances: As for inſtance, there are Ordinances that neerly concerne every particular congregation, which cannot be performed by that alone; for how can a particular congregation, which for the moſt part conſiſts of ignorant men and women, try the ſufficiency of the p. 297Presbyters, that are to be elected or put over them, when they have no knowledge in thoſe Sciences, Arts, Faculties and Hiſtories, and of the tongues and languages, as Latine, Greeke, Hebrew, and are ignorant in many other things, that in ſome competency are required in all ſuch as are to be made Presbyters and Miniſters over them; when I ſay not any one in thoſe congregations, many times, have any knowledge in any one of thoſe arts and ſciences, in all which a Miniſter ought in ſome meaſure to bee verſed in, if hee will take upon him that high calling, and charge of the Miniſtry, and duly and rightly performe it unto them: and were it ſo, that in all theſe new gathered churches they had ſuch intelligible Members, who when they have made choyce of them, ſhall give them impoſition of hands which belongs onelyonly to the Presbyterie and Elders to perform, & cannot be done by the people, who never were appointed by God to ordaine Officers in his church, as all the learnedſt of the Independents hold and teach: ſo that when any Elders and Presbyters, and other church Officers are to be ordained in their new gathered churches, they permit not the common people to impoſe hands upon them, but alwayes deſire Elders and Presbyters of other congregations to doe it, without whoſe helpe they cannot injoy this Ordinance amongſt themſelves; and therefore if they will have it, they muſt neceſſarily be Dependent. The ſame may be ſaid of the Ordinance of Excommunication; but I will firſt ſpeake of impoſition of hands, and ordination of Elders and Officers, the which howſoever in ſome of the more unlearned Independents eſteeme it to be of ſmall weight, and but a complement; yet it is one of Gods holy Ordinances, which the Author of the Epiſtle to the Hebrewes accounts and reckons amongſt the Principles of Religion, and a part of the Foundation, Heb. 6. ver. 1, 2, which place of Scripture, one of the Fathers of the congregationall way, Maſter Henry Iacob by name, who firſt baptized their new gathered churches, with that compellation of Independent churches, for his owne advantage exceedingly urged to overthrow the lawfulneſſe of the Miniſters of the church of England, becauſe as hee ſuppoſed, the church of England erred in the Foundation, not having the due and right impoſition of the hands of the Presbyterie, though in this as in many of his other opinions hee was very much miſtaken: for thoſe that impoſed hands upon the Miniſters p. 298at their Ordination, were Presbyters. Yet I ſay, they can urge this place for their advantage againſt us, and therefore I ſee no reaſon why wee alſo may not much more make uſe of it againſt them, it being Gods owne inſtitution, and to be perpetuated to the worlds end in all churches; ſo that whereſoever this Ordination and Impoſition of hands by the Presbyterie is wanting in any church, that church cannot be truly ſaid to injoy al Ordinances within it ſelfe; for there is an impoſſibility of obtaining or injoying this Ordinance of Ordination of Officers, by the Impoſition of the hands of the Presbyterie, and that often in their new gathered churches, not onelyonly in the beginning of them, and in their firſt conſtitution (as I ſaid before) but at many other times alſo, and that by reaſon of the death and mortality of their Elders, or when but one of them remaines alive, which frequently happens amongſt them, as daily experience teacheth us, ſo that of neceſſitie they muſt crave the helpe of other churches, and therefore in all theſe respects are Dependent; for not any one Elder alone, and by himſelfe can ordaine an other, there muſt be more together for that imployment; for it muſt bee done by the impoſition of the hands of the Presbyterie if it be juſtly done and according to Gods appointment; that is, of many Presbyters as the word imports.

And if wee take a ſurvey and view of all the Primitive and Apoſtolicall churches, as that at Ieruſalem, of Philippi, Epheſus, and the other Aſian Churches, wee ſhall find in them all, an eſtabliſhed Presbyterie (as I have abundantly proved) many Elders and Paſtors in each of them, appointed over them to govern and rule them in common, and all thoſe ſeverall Presbyteries had in each of them the power of Order and Juriſdiction, and the authority of impoſing of hands, and ordination of Elders and Officers within themſelves in their reſpective Presbyteries, ſo that they were as ſo many Corporations or Committees, having their Preſidents and Chaire-men, with all other Officers amongſt themſelves, and that in abundance, as the Scripture relateth, as in all well ordered Corporations at this day it is to bee ſeene; ſo that if any one or more of their Presbyters or Officers dyed within their ſeverall preeincts, they did by vertue of their ſeverall Charters preſently goe to the Ordination of new ones, and of as many as they had need of, of which they had ſtore and choyce for the moſt part, as all well ordered Corporations at this day have, who if their p. 299Preſidents dye or any of their Aldermen, or any of their Common Councell, or any of their other Officers, they forthwith make election of others, out of ſome of their Free-men, or of men well knowne to them for ſufficiencie, wiſedome and diſcretion, and all other abilities, without having recourſe to any other Corporations; for they are armed with authority within themſelves for this purpoſe, and they have uſually choyce enough of men fit for their imployments; and ſo it was in the Apoſtolicall and Primitive Churches, who collectively taken, were all collegiatly and claſſically governed, and depended upon their ſeverall Preſbyteries in their ſeverall juriſdictions, which if they had beene ſingle congregations only, as the Independents would perſwade the deluded people, they could never have done, for the many reaſons both now and in the foregoing Diſcourſe ſpecified. So that I am conſident, it ſufficiently now appeareth to any rationall man, that no particular Congregation can injoy all Gods Ordinances within it ſelfe, without Dependency upon others, there being an impoſſibility of it ſelf.