The Utter Routing of the Whole Army of All the Independents and Sectaries, Pages 401-500 (1 of 3)

The Utter Routing of the Whole Army of All the Independents and Sectaries · Pages 401-500 (1 of 3)

p. 401And ſo in the matters of Church-government, I look upon the Presbyters as Gods peculiar ſervants, and as upon the Stewards, Councellours and Magiſtrates and Iudges in the Church, as men ſet apart by God himſelfe for this purpoſe to be the Teachers and Rulers of their flockes committed unto them in the Lord; to whom in the matters of their ſoules all people under their ſeverall Preſbyteries, ſo farre as they command in the Lord, and according to the written word, are to yeeld obedience, and much to reverence and honour them, and this according to Gods command, for it is his Ordinance. And they are not to be looked on and ſlighted as the fagge end of the Clergy, as many black mouthes and prophane lips ſpeake of them: for the Presbyters, they have their authority as well grounded in the word of God, as Kings and States have theirs; and therefore as they are imployed in a more ſupreame orbe, and in matters of eternall concernment, ſo they ſhould bee venerated as men watching over our ſoules; and all contumelious ſpeeches againſt them deſerve ſevere puniſhment and ought not to be tolerated: and ſo much the more the Preſbyters of this Kingdome in theſe our dayes, have deſerved better from the Church, the Parliament and the whole▪ Kingdome, then any of their Predeceſſors, not onelyonly in their deſiring a perfect and through Reformation in both Doctrine and Diſcipline, but in that they have ſtood now ſo cordially to the common cauſe, and more for the liberty of the Subject then any before them, and have p. 402cleaved moſt faithfully to the Parliament, and have beene alſo a moſt ſingular meanes of keeping the people whereſoever they were ſuffered to Preach, in obedience to that great Conncell. In all theſe reſpects, I ſay, they deſerve well, yea better, not onelyonly from the Church but from all the Kingdome for the preſent, than any of their Predeceſſours, and their memories ought to be famous to all poſterity for this their good ſervice. And that governement that God has given unto the Presbyters, if the Lords and Commons ſhall now labour to eſtabliſh it in the Kingdome, and to ſettle it on them, they may not onelyonly promiſe unto themſelves a bleſſing from heaven, and peace unto the Church and State, but alſo immortall praiſe from all ſucceeding ages. Having taken leave to make this digreſſion, I will now to my buſines, and prove that the Church of Jeruſalem conſiſting of many Congregations and Aſſemblies, were all governed by a common Presbytery; and that the Apoſtles there acted as Presbyters among the Presbyters.

They that in the Holy Scripture are called Presbyters, and acted and ordered things in a joynt body and Common-councell, with the Presbyters, and exerciſed that ordinary power that was committed to them in the 18. of Matthew, they acted ruled, and governed as Presbyters; but the Apoſtles in governing the Church of Jeruſalem conſiſting of many Congregations and Aſſemblies, acted and ordered things in a joynt body and Common-councell with the Preſbytery of that Church as Presbyters, Ergo, the Chuch of Ieruſalem was Presbyterially governed, and by a Common-counſell of Presbyters.

The Maior and Minor of this Syllogiſme being proved, the concluſion will neceſſarily inſue. And for proofe of the Major the Scripture is cleare, as 1 Tim. chap. 4. ver. 14. where Paul writing unto Timothy ſaith, neglect not the gift that is in thee, which was given thee to preach, with the laying on of the hands of the Preſbytery: in the which Presbytery Paul was one that laid his hands on him, and ordained him, as is evident in the ſecond Epiſtle to Timothy, ch. the firſt, verſ. 6, where putting Timothy in mind of his duty, hee ſaith, ſtirre up the gift of God which is in thee, by the putting on of my hands: ſo that Paul joyning in this publicke action of ordination, though an Apoſtle, yet acted as a Presbyter, and counts himſelfe in the number of them, as any of the Presbyters p. 403that now ordaine the Miniſters, may ſay as well as all of them together, to any new ordained Miniſter, neglect not the gift of God which is in thee, by the putting on of my hands. As men ordinarily in a Iury, may aſſume that unto themſelves that all may doe, as being Actors in common. So Peter likewiſe in his firſt Epiſtle, ch. 5. verſe 1, 2▪ cals himſelfe a Fellow-presbyter, and Saint Iohn in his ſecond and third Epiſtle ſtiles him ſo alſo, The Presbyter unto the elect Lady, &c. The Presbyter unto the well beloved Gajus, &c. So that his Presbyterſhip did not exclude his Apoſtleſhip, nor the acting at any time of a Presbyter, deprive him of his Apoſtolicall power; for at that very time hee cals himſelfe a Presbyter, hee wrore Scripture by an Apoſtolicall and infallible ſpirit, and yet continued ſtill a presbyter. So that for the Major, although I ſhould ſay no more it is ſufficiently proved; yet for a further corroboration of it, it is not good to reject the conſent of our Brethren in this point; for they acknowledge, that the Apoſtles are called Presbyters vertually, becauſe, as they ſay, Apoſtleſhip contained all offices in it; yea, they further aſſert, the act of miniſterial power to bee the ſame in the Apoſtles and Presbyters, the onelyonly difference they ſeeme to inſinuate, is, in the extent; from which it may be inferred, that in all the affaires tranſacted by the Apoſtles, properly concerning the Church of Ieruſalem, they did act as presbyters, becauſe in ſuch acts there was no extent of their power to many, much leſſe to all Churches. But when they affirme, that the Apoſtles power over many congregations, was founded upon their power over all Churches, and ſo cannot be a patterne andpreſident for the power of Presbyters over many.

For anſwer, firſt I ſay, that the Brethren, in my opinion, take more upon them then beſeemeth them, and uſurpe a kind of unlimited authority to themſelves, that they can make what pleaſeth them exemplary only, and reject whatſoever agreeth not with their opinion and humour, though they were all the acts of all the Apoſtles, and tranſacted by joynt conſent, and common agreement and accord, and left in the church of Chriſt, as well for a patterne and preſident for the Presbyters and Miniſters to follow in al ſucceeding ages to the end of the world, as any of their other acts; and ſo they pick and chooſe at pleaſure, and in ſo doing (under reformation be it ſpoke) I ſay they aſſume unto themſelves a greater authority then beſeems them; for they can make the Apoſtles joynt p. 404governing of one congregation, (for ſo they take it pro confeſſo, that the church of Ieruſalem was but one congregation,) to bee a patterne of many Miniſters governing one congregation; but whereas it is moſt evident, that the Church of Ieruſalem conſiſted of many congregations, and were yet under but one Presbytery, and was governed by the joynt conſent of the Apoſtles and Presbyters, as under a grand Common-preſbytery; this at pleaſure they reject and make it no way exemplary and binding.

But for a further anſwer I aſſert, that the Apoſtles power and authority over many aſſemblies, as one Church, to rule and governe them all as one Church, joyntly and in common, was not grownded upon their power over all Churches, but upon the union of thoſe Aſſemblies and Congregations into one Church, which union layeth a foundation for the power of preſbyters ruling and governing many Congregations; and the Apoſtles practice in governing many Aſſemblies joyntly as one Church, is the patterne and example of that government to all ſucceeding ages; and this preſident of the Apoſtles, the presbyters in all churches ought to ſet before their eyes in all reformation; for what the Apoſtles did in the publicke affaires of government, they did as preſbyters, and for imitation. Neither doe our Brethren onelyonly grant the act of miniſteriall power to be the ſame in the Apoſtles and presbyters, ſaving in the extent: but they acknowledge alſo, that they were called preſbyters vertually as I ſaid before; and that the Apoſtles acted in a joynt body and by common conſent, and affirme that it was fit that they ſhould ſo doe, and ſay withall, that the Apoſtles wherever they came, left the preſbyters and people to the exerciſe of that right which belonged to them, although they joyned with them: Theſe are their formall expreſſions, out of which their conceſſion my argument, yea, the whole Syllogiſme, is not onelyonly confirmed and ſtrengthened, but the truth doth more evidently ſhine forth; for if the Apoſtles left the presbyters and people to the exerciſe of that right which belonged unto them, in all churches, and the presbyters right be to rule as Eccleſiaſticall Magiſtrates, as to whom the power of the Keyes peculiarly belongeth by Gods inſtitution: and the right of the people in all churches, bee to obey, as they are every where commanded; then it followeth neceſſarily, that it doth not belong unto the people to ordaine either Deacons or Presbyters, whatſoever they may doe in the chooſing of them: p. 405nor to excommunicate or cast out any out of the Church, or to make Members whom they pleaſe, nor to rule and governe the Church, which is the peculiar right of the Presbyters, left unto them by Chriſt and his Apoſtles; for none of all theſe things were ever left unto the people, neither is there any Preſident of it in holy Scripture; ſo that while the brethren ſeeme to contend for the liberty of the people, they plainly overthrow it; for they grant, That the Apostles left the Presbyters and people to the exerciſe of that right that belonged unto them in all Churches; the right therefore of the keyes of Government and Juriſdiction belongeth properly unto the Presbyters in every Church, who are the Officers and Magiſtrates appointed by God himſelfe for that purpoſe, Acts 20. ver. 28. and therefore when the Apoſtles writ to the Church of Corinth, to excommunicate that inceſtuous perſon, although his Epiſtle be not directed to the whole Church, yet the Presbyters in that Church onelyonly executed that act of Government which of right belonged unto them, though the people alſo aſſented unto it, even as we ſee dayly, and experience teacheth us in all well ordered Corporations, when the King or Counſell writes unto any City or Corporation, though their mandates be directed to the whole City or Corporation, for the raiſing either of men or moneyes, or about any other imployment of publike concernment, the Mayors, Aldermen, and Common Councell, and the Officers under them onelyonly manage the buſineſſe; for that is their right and place; and the people under them do yeeld obedience, and ſubmit themſelvesto what they order and command, and intermeddle not in that imployment, as knowing very well it is their right and place onelyonly to obey. And even ſo it was in the Church of Corinth, the Presbyters onelyonly exerciſed the Government, and ordered all according to the Apoſtles injunction, and the people aſſented unto it, and ſubmitted themſelves to their order; and the miſtaking of that place and many more hath▪ been the cauſe of ſo much confuſion in the Church at this time, when not onelyonly the men in every Aſſembly, but the very women in many of the new Congregations, as Members, challenge a power and right both in the electing of Church Officers, and of admitting of Members, and of caſting out and excommunicating, which before theſe our times was never heard of in the world, when as the right of Juriſdiction and of the Keyes, (as I p. 406have often proved) peculiarly belongeth unto the Presbyters; and that the people neither men nor women, ought to intermeddle with it; for if they ſhould, in ſhort time it would overthrow all Government in Church and State, and bring confuſion into the world.

But I conceive the cauſe of ſo groſſe a miſtake of that place concerning the excommunicating of the inceſtuous perſon, aroſe from this, that they look upon the Church of Corinth and the other Churches ſpoken of in the New Teſtament, not as Corporations, as they were indeed, but as on their now ſucking Independent new Congregations and Aſſemblies conſiſting of twenty or thirty Members, ſuch as many of thoſe be, whereas thoſe ſeverall Churches are to be conſidered under another notion, as conſiſting of many Congregations, (as that of the Church of Ieruſalem) united into one Church or body in the ſeverall Corporations, and each of them governed by a Common Councell of Presbyters, and by the joynt conſent of their ſeverall Presbyteries, all theſe ſeverall congregations making but one Church, though never ſo much dayly increaſed, and keeping ſtill the name and denomination of ſuch a Church, either from the place, City, Country, or Nation, or ſeverall language, as the Church of the Jewes, the Greeke Church; the Latine Church: or from the Cities, as the Church of Ieruſalem, of Epheſus, Rome, &c. All the which though they conſiſted of never ſo many Congregations and Aſſemblies, yet they ever kept the name of unity, & were accounted but one Church, in their ſeverall places and Precincts, as at this day the Church of Geneva, though it conſiſt of many Congregations, is counted but one Church, as it is: ſo that I ſay, the conceiving of the Church of Corinth, and thoſe ſeven Churches in Aſia, under the notion of one of their Congregations, cauſed through this miſtake, that great confuſion that is now in the Church, and was the originall cauſe of the opinion of Independency, when notwithſtanding it is manifeſt, that thoſe very churches were not Independent, but made their appeale to the Apoſtles and Presbyters at Ieruſalem upon all occaſions, as that of Antioch; and it is ſaid, that the Apoſtles and Presbyters came together to conſider of that matter; which meeting of the Apoſtles and Presbyters, for Synodicall acts of Government is no weake proofe of their meeting for Presbyteriall acts of Government, unleſſe men will ſuppoſe, that they who were carefull to aſſiſt other churches, p. 407did neglect their owne Churches committed to their peculiar charge, and took no courſe or care for the governing of them.

Yea Act. 15. 2. it doth moſt certainly prove a Presbyteriall government in Ieruſalem, out of the which place I thus argue; Where the Apoſtles and Presbyters did governe, and many Congregations were by them ordered and governed, yet ſo, that all theſe congregations were one Church, there was a Preſbyteriall Government; but in the Church of Ieruſalem the Apoſtles and Preſbyters did governe, and many Congregations were by them governed, yet ſo that all theſe Congregations were one Church; Ergo, in the Church of Ieruſalem there was a Presbyterian Government; all which is ſufficiently manifeſt out of the places above specified, and from all the former diſcourſe. For in the 21. chapter it is aſſerted, that there were many ten thouſands of beleevers in Ieruſalem, which could not all be contained in a few places, but muſt of neceſſity be diſtributed into many and ſeverall congregations and aſſemblies, all which notwithſtanding made but one Church, as is evident, Act. 8. verſe 1. and many other places, the which congregations could not be one politique miniſteriall Church, except onelyonly becauſe they were united under one Presbyteriall Government, and therefore of neceſſity the Church of Jeruſalem muſt be Ariſtocratically and Presbyterially governed, yea, the very mentioning ſo often of the Preebyters meeting together, proves that they met together about acts of Government, from which I thus argue.

That Scripture which proves a Presbytery in Jeruſalem, or an Aſſociation of Presbyters in that Church, proves that the Presbyters of the Church of Ieruſalem did meet together for acts of government, and did really governe that Church. But, the places above quoted prove a Presbytery in Ieruſalem, or an Aſſociation of Preſbyters in that Church; Ergo, they prove that they did meet together for acts of Government, and did really governe that Church, and that the Church of Ieruſalem, conſiſting of many Congregations, was Presbyterially governed.

For the Major, the Brethren cannot deny it; for the very name of Presbytery, ſignifieth a company or common-councell of rulers, governours, and magiſtrates; now all men know, that governours in common cannot do their duty, but muſt of neceſſity neglect p. 408the work committed to them, if they do not meet together for acts of Government.

Neither can they deny the Minor, unleſſe they will deny the Scripture; for that expreſly declareth, that Iames and the Presbyters met together, and our brethren take their warrant from that place, for their Presbyters meeting apart from the multitude to conſult, and to prepare matters: Yea, it is not onelyonly ſet downe, that Iames and the Presbyters met together, which had it onelyonly been for the entertainment of Paul, it is an argument ſufficient to convince any rationall man, that if the Presbyters would meet together for a ſalutation, they did much more meet for acts of government: But I ſay it is not onelyonly ſpecified, that the Presbyters met together, but what they did in conſultation in that their meeting, and what they acted upon deliberation, and that was to adviſe Paul, and to direct him what he ſhould do, which councell of theirs was not lax, but reſtrictive and binding, verſe 23. Do therefore that which we ſay unto thee. By all which it is evident that they met about acts of Government, when they gave an order and rule to Paul himſelfe, how he ſhould behave himſelfe at that time; and we reade that Paul followed their councell, and ſubmitted himſelfe to their order; by all which it is moſt apparent, that the Church of Ieruſalem was ordered and governed by the joynt conſent and Common Councell of Preſbyters, though conſisting of many Congregations, and was Preſbyterially governed.

But I further thus argue, Where there were many Aſſemblies in Jeruſalem, and many Presbyters, and theſe Aſſemblies were all one Church, and theſe Presbyters all of them Presbyters of that one Church, there of neceſſity there were many Congregations under one Presbytery, and that Church was preſbyterially governed; but in the church of Jeruſalem there were many aſſemblies, and many preſbyters, and thoſe Aſſemblies were all one Church, and thoſe Preſbyters all of them Presbyters of that one Church; Ergo, in the church of Jeruſalem there were many congregations under one preſbytery, and that church was preſbyterially governed.

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

And for the firſt part of the Minor, that there were many Aſſemblies in that Church, it hath ſufficiently been proved in the foregoing p. 409diſcourſe, and is evident out of the 21. chapter, where it is ſaid there were many ten thouſands.

And for the other parts of it, that the Church of Ieruſalem was but one Church, and that all the Presbyters there were Preſbyters of that one Church, the Brethren themſelves do acknowledge it; and they do alſo accord and grant that the Church of Ieruſalem was governed by a Presbytery, and that it was Presbyterianly ruled; but withall they conceive the church of Ieruſalem to conſiſt of no more beleevers than might all meet together in one place and congregation; ſo that the difference between us and the brethren is not whether the church of Ieruſalem was Presbyterianly governed or no, for that they do acknowledge, and would have their churches governed after that manner; but this is the debate between us and them, whether there were no more beleevers in the church of Ieruſalem then could all meet in one congregation, which is their opinion; but whether or no it hath not by the foregoing diſcourſe been ſufficiently proved that there were more congregations and aſſemblies in the church of Ieruſalem, and a greater number of beleevers then could all meet in any one place or congregation, and that all theſe were under one Presbytery: that I refer to the underſtanding Reader to judge of. And this ſhall ſuffice to have ſpoken of the third concluſion or propoſition.

And now according to my promiſe I will faithfully ſet down wh…t Maſter Knollys and I. S. have to ſay to theſe my arguments. And in the firſt place I will begin with Mr Hanſerdo who pag. 11. and 12. thus replyeth to my firſt argument. The words of this Scripture Acts 11. ver. 27. (ſaith he) which the Doctor maketh uſe of to prove his aſſertion, are theſe, ver. 30. and ſent it, viz. the reliefe to the Elders by the hands of Barnabas and Saul: Here in theſe laſt words ſaith the Doctor, we ſee that the Preſbyters and none but the Preſbyters received the Almes, which ſufficiently proveth that the Preſbyters in all Churches were the men in government. To the which argument of mine, Maſter Knollys page 11. replyeth as followeth. It is not denyed by the brethren (ſaith he) that the Presbyters in all churches were the men in the government of the Churches in which they are Elders. But this I conceive (by the Doctors favour) doth not prove it; to wit, becauſe the almes were ſent unto the Elders. Much leſſe doth that Scripture prove that the Apostles and Preſbyters p. 410governed and ruled the Church in Ieruſalem by a common Councell and Preſbytery. But in the 15. chap. ver. 2. 4. 6. 22. and and chap. 16. 4. and chap. 21. 17, 18. The Preſbyters of Ieruſalem by name (ſaith the Doctor) are expreſſed.

Theſe are Maſter Knollys his own words with his reply and anſwer to my firſt argument by which I proved my third aſſertion, in the which I ſhall deſire the Reader to conſider, what he denyeth and what he granteth. It is not denyed (ſaith he) by the Brethren (meaning the Independents) that the Preſbyters in all churches were the men in the government of the churches in which they are Elders. Take I pray his own expreſſion. He acknowledgeth, that the government in all churches was committed to the Preſbyters, and that it lay only in their hands as to whom it was ſolely delegated, ſo that he granteth as much as I contended for by that argument, by which all judicious and underſtanding men may now perceive that Mr Knollys and the brethren do accord unto this truth; viz. that the people have nothing to do with the government of the churches in which they are Members; ſo that I have as much aſſented unto by him and all the brethren as I deſire, by the which (if I am not miſtaken) he hath utterly excluded the people in all their ſeven new churches, and in all their new gathered aſſemblies of the congregational way, from any hand in the government of the churches: For (ſaith he) it is not denyed by the brethren that the Preſbyters in all churches were the men in the government of the churches in which they are Elders. So that hereafter I hope the brethren will not be ſo inraged againſt me, if I beleeve as the ſeven new Churches beleeve and as all the brethren of the congregationall way beleeve thoſe confiding men: when Maſter Knollys ſaith, that it is not denyed by them that the government in all Churches is laid upon the Presbyters ſhoulders; and therefore not upon the peoples. So that now there is little need of farther conteſting between us about this buſineſſe; ſeeing he granteth, that the Preſbyters in all churches ought to have the government of them.

But it will not be amiſſe a little to take notice of the contentiouſneſſe of the mans ſpirit who grants the thing, and yet wrangles about words, and that wretchedly and poorly; and therefore I ſhall deſire the Reader to conſider what he denyeth in my argument with the reaſon of it: viz. theſe two things. Firſt, that this doth prove it, to wit, becauſe the almes were ſent unto the Elders. Secondly, p. 411that that Scripture proveth that the Apoſtles and Preſbyters governed and ruled the church in Ieruſalem by a common Councell and Preſbytery: Theſe two things Maſter Knollys affirmes will not inſue from that portion of Scripture upon which I grounded my argument.

Now before I come to reply to both theſe cavills of Maſter Hanſerdo, I ſhall take this liberty to ſay unto him that as he is a meere novice in Divinity and a foreiner to all good learning, ſo he is but a ſucking polititian, not knowing either his Primer in that art, or his Catechiſme in Theology, or any thing in the government either of Church or State, which is one of the grand errors and hereſies of all his fraternity, who while they pretend to learning and would perſwade the world they are excellent Stateſmen and Grandees in Government, they will in time prove themſelves (as they are indeed) a company of grolls and ninnyes; and I hope yet to ſee that day that they wil be as much exploded & bafled out of their fond whimſies, as ever the Prelates were or any diſtempered Sect in the world.

But that all men may the better ſee the truth and diſcerne Maſter Knollys his errors and the groundleſſeneſſe of his denyall of my argument, who ſaith, it doth not prove that the preſbyters were the men in government, becauſe the almes were ſent unto the Elders; and that the Apostles and Preſbyters governed and ruled that church by a common councell and preſbytery, becauſe the relief was ſent unto the Preſbyters.

I ſhall now upon this occaſion ſpeak ſomething concerning politicks, and ſhew wherein the ſoveraign power and authority in all governments conſiſts, and in whoſe hands it reſides; and what are the eſſentiall properties or rather parts of Government in either of them: So that whereſoever they are exerciſed in any country or common wealth, thoſe men only who are inveſted with them or to whom they are betruſted either immediately by God himſelf or by the election or choice of the people, the ſoveraign authority in thoſe ſeverall governments lies and is depoſited in their hands that mannage them, and in no bodies elſe but ſuch as are allowed of by their appointment or good liking and love.

And if men will then ſeriouſly conſider and weigh the government ſecular in all States and Countries, and compare the Eccleſiaſticall with them; which (without any offence) they may do, the truth will more gloriouſly ſhine forth, and the ſtrength and force p. 412of my Argument will be the more obvious to every intelligible creature.

Now all men know, that have either read or obſerved any thing in Politicks, and the government of the world, that in whoſe hands ſoever the legiſlative power lyeth, ſo that they can either make or enact new Lawes and Statutes, or repeale or abrogate any old ones, and ratifie both with ſanctions, and who have alſo the power of life and death, and the authority of puniſhing all Prevaricators againſt their Lawes, all men I ſay, know, that the ſoveraigne power and authority reſides and lyes ſoly and only in thoſe mens hands that exerciſe it: And this is the firſt eſſentiall part or property of ſoveraigne and ſupreame authority in any ſtate, and that declares unto all men who are the men in government there.

The ſecond Eſſentiall part of ſoveraigne power in any government, conſiſts in this▪ that they can erect and create new Offices, and new Officers within their juriſdictions, and ſet up new Courts and Iudges, and can conferre Names, Honours, and titles of Dignity upon them ſeverally, and inveſt them all with power and authority to execute their ſeverall places, Offices and Iudicatures; and this is the ſecond eſſentiall property of ſupreme authority in any ſtate, ſo that in whoſe hands ſoever this power reſides, they onelyonly are the Rulers in that government, and no other perſons.

The third Eſſentiall part of ſoveraigne power in any ſtate, is this, to make warre and peace at pleaſure, either forraigne or domeſticall, upon any juſt occaſions, and to have the managing of the Militia, &c. ſo that thoſe only, in whoſe hands this authority lyeth, they are reputed, and indeed are the ſupreme Rulers in that ſtate.

The fourth Eſſentiall property of ſuperlative power and authority in any government or ſtate is this, to have a Court of ultimate reſort, to the which all men may fly for reliefe, and to the which all Appeales, by all perſons from all parts, within their juriſdictions, and from all inferiour Courts are made upon any unjuſtice done them there, or upon any preſſures or grievances by any one in authority, and in whoſe power it is to end and determine all controverſies and differences, or to redreſſe all abuſes, and to relieve the oppreſſed, ſo that in whoſe hands ſoever this authority reſides, they onelyonly are ſaid to exerciſe the ſoveraigne power, and to bee the ſole p. 413Governours and Moderators in that ſtate.

The fifth and laſt pa…t of ſupreme authority in any ſtate conſiſts in this, that they have the power of preſſing and ſtamping monies and coynes, and ſetting the valution upon them, or any other monies that are currant in their countries, or have the dispoſing of the treaſurie of thoſe ſtates in which they live, and have the Exchequer in their hands, and all the revenues of them, and to whom all the tributes, ſubſidies, aſſeſſements, cuſtomes, benevolences and collections of the people that are gathered for the common reliefe and preſervation of the whole countrey or ſtate are ſent, and who have the dispoſing of them according to their wiſedome, in thoſe mens hands I ſay that this power …eſideth of diſpoſing the treaſury or revenues, they and they onelyonly are the ſupreme Magiſtrates and Rulers in that ſtate, as at this day it reſides with all the former eſſentiall properties in the hands of King and Parliament, that great Councell of the Kingdome; by all which it ſufficiently appeareth, that all ſoveraigne power reſides in them onelyonly, and is ſoly exerciſed and managed by them, ſo that if Maſter Knollys ſhould ſay that it doth not prove that the government lyeth now in the hands of King and Parliament that great Court, becauſe the contributions, collections, and exciſes from all parts of the Kingdome are ſent unto them, and are now at their diſpoſing, I beleeve the great Councell would teach him a little more wit, and all thoſe his brethren that ſhould joyne with him in this his argumentation a little better manners.

Now if wee will compare things together, wee ſhall find, that whatſoever can prove the ſoveraigne power in all ſecular governments to be in thoſe mens hands which exerciſe it; the ſame may be ſaid concerning the Eccleſiaſticall Government in the Church at Ieruſalem, and of the Apoſtles and Presbyters of that Church, who were the chiefe Officers, and men in authority in it, that the government and ſoveraigne power in that Church lay in their hands onelyonly. So that it will then undeniably follow, that my argument will for ever ſtand good againſt Maſter Knolly's fond cavils for the proving of theſe two truths, viz. that the Preſbyters in the Church at Ieruſalem, and in all other churches were the onelyonly Governours in thoſe churches, and that from this reaſon, becauſe the almes were ſent unto them, and becauſe they had the dispoſing of the treaſury of the Church: This I ſay, will in the firſt place p. 414neceſſarily follow. The ſecond truth, that will reſult out of the words, is this, that the Apoſtles and Preſbyters governed and ruled that Church by a common-councell and Preſbyterie, both which Maſter Knollys vainely denyeth, will follow from my Argument.

But for the farther elucidation of this truth, and that it may the better appeare unto all men, I will briefly run over the eſſentiall properties, and parts of ſupreme and ſoveraigne power that were exerciſed in that church, and ſhew that they reſided onelyonly and ſolely in the Apoſtles and Preſbyters hands, who were the Governours of that church, and that the people had nothing to doe with them; and for the firſt, to wit, the legiſlative power it was in the church of Ieruſalem, and committed onelyonly into the hands of the Apoſtles and Preſbytery of that church, as who had received the Keyes, Matth. 16. and Matth. 18. For ſo ſaith the Prophet, Iſaiah chapter the 2. verſe 2. out of Zion ſhall goe forth the Law; and the Word of the Lord from Jeruſalem; and Acts the 1. verſ. 2. 3. it is ſaid that Chriſt, for the time that hee remained upon the earth after his Reſurrection, through the Holy Ghoſt gave commandements unto the Apoſtles whom hee had choſen, ſpeaking to them of the things pertaining to the Kingdome of God, and commanded them that they ſhould not depart from Ieruſalem, but waite for the promiſe of the Father, which was that hee would ſend them the Holy Ghoſt the comforter which ſhould teach them all things, and bring all things unto their remembrance whatſoever Chriſt had ſaid unto them, and that hee ſhould abide with them for ever, Iohn 14. verſe 26. and leade them into all truth, and in the fifteenth Chapter hee cals his Apoſtles his friends, telling them that hee had made knowne unto them all things that hee had heard from his Father, verſe 15. and hee promiſed, that the Holy Ghoſt ſhould bring all thoſe things to their memories, and in the ſame Chapter in the 26. verſe Chriſt ſaith, when the comforter is come, whom I will ſend unto you from the Father, even the spirit of truth, which proceedeth from the Father hee ſhall teſtifie of me. From all which places, and from the 28. of Matth. verſe 18, 19, 20. Mark. the 16. verſe 15, 16, 17, 18. and Iohn the 20. verſe 21, 22, 23. and many more that might be alleaged, it is apparently evident that the Apoſtles and Presbyters in the Church of Ieruſalem were inveſted with a legiſlative power, ſo that whatſoever they preached p. 415or writ that wee find recorded in the Holy Word of God, they are all the Statutes and Lawes of the King of his Church Chriſt Jeſus, and by the which all Chriſts ſubjects to the end of the world are to be regulated and governed. The Apoſtles and Preſbyters in the Church of Ieruſalem had power alſo to abrogate old Lawes, and to enact and eſtabliſh new ones, as wee may ſee Act. 15. and Act. 16. yea, they had power of life and death, of which wee have one example in Ananias and Saphira, Act. 5. yea, they rayſed the dead, cured the lame, and healed the ſicke with their very ſhadowes, and all this power was given unto them for the ratifying of their authority, and to ſhew they were ſent of God; withall they had the power of erecting new offices and creating new Officers, not onelyonly in Ieruſalem, but in all the Churches, as that office of Deacons in the ſixth of the Acts, and the office of Elders or Presbyters in the 14. chapter, where it is ſaid that Paul and Barnabas ordained them Preſbyters in every Church, and therefore they appointed them firſt in the Mother-church Jeruſalem, for out of Zion, (ſaith the Prophet) ſhall goe forth the Law and the Word of the Lord from Jeruſalem; yea, they gave thoſe Officers their names, and inveſted them all with power to execute their ſeverall Offices, as is manifeſt, Acts the 6. and in the 20. of the ſame booke, and in the Epiſtles of Paul to Timothy, and Titus. They alſo had the power of making warre and peace with the Nations, and all the Inhabitants of the earth; for they preached and publiſhed the glad tydings of peace to all ſuch as received the Goſpel, and denounced warre and death with all manner of judgements to thoſe that obeyed not the Goſpel of our Lord Ieſus Chriſt, 2 Theſſ. 1. verſe 8. and to the Apoſtles and Presbyters in Ieruſalem likewiſe, as to their ultimate and extreme refuge, and reliefe and helpe, all appeales were made (as we may ſee in the fifteenth of the Acts, and in the 6. and in the 9. and in the 15. of the ſame booke) as to the ſupreme Tribunall upon earth in Gods matters, in whoſe hands all the higheſt power and ſoveraigne authority for Eccleſiaſticall matters then reſided, and whoſe place it was not only to hear the controverſies and differences of greateſt concernment in Chriſts Kingdome his Church, but alſo to decide and determine them, and put a finall period unto them, the which example of theirs was left as a preſi…ent of imitation to all ſucceeding ages for Miniſters to doe the like upon the p. 416like occaſions, as in that controverſie that aroſe among the Chriſtians at Antioch through falſe Teachers, by whom that hereſie was broched, viz. that it was neceſſary to ſalvation that the ceremoniall Law ſhould be obſerved, and that Beleevers could not be ſaved without it, by which great ſcandall was given to the weak lewes, who by this meanes were alienated from the beleeving Gentiles, becauſe they did neglect thoſe Ceremonies, whereupon there aroſe a great ſchiſme and rent amongſt the brethren to the diſturbance of the Church of God.

Now for the deciding and determining of this controverſie, the Chriſtians of Antioch appeale to the Apoſtles and Presbyters at Ieruſalem, as knowing that all power was given unto them both Dogmaticall, Diatacticall and Criticall, yea, authoritative and commanding, who entring into a Councell and Synod, and there debating the buſines, by Reaſon, Arguments and Diſputation, and finding by diſquiſition of the whole matter, what was the good will and pleaſure of God, what hee had revealed concerning the Gentiles, and the New Covenant under the Goſpel, they determined the whole matter according to the written Word of God, not pretending any new Revelation or new light or any extraordinary or ſuperlative aſſiſtance in the deciding that debate, but only exerciſed that ordinary ſoveraigne power in the church of God, which God had inveſted them with, and given unto them in his holy Word the rule and ſquare of all Doctrines, and not onelyonly unto them, but to all his faithfull Miniſters his ſervants to the end of the world; and in the deciding of this controverſie, they firſt ſhewed and put forth their dogmaticall power confuting and convincing the hereſie, and vindicating the truth.

Secondly, they declared their diatacticall authority, making a practicall Canon or Law for avoyding of ſcandall, and abſtaining from ſuch things as gave occaſion of it.

Thirdly, they exerciſed their criticall power and judiciary authority, verſe 24. condemning and branding thoſe Teachers with that infamous and blacke marke of Lyers, ſubverters of ſoules and troublers of the Church.

Fourth. and laſtly, they ſufficiently manifeſted their imparative and authoritative power in ſending thoſe Decrees unto the Churches of the Gentiles with doe this and live, v. 29. for ſo much the words imports, all which are acts of ſoveraigne power and authority in all p. 417governments whatſoever, as the learned know which when they reſided in the Apoſtles and Presbyters of the Church at Ieruſalem, and were exerciſed by them there; it is ſufficiently manifeſt that all the power of government likewiſe remained, and reſided wholly and ſolely in the Apoſtles and Presbyters hands, and that they exerciſed it by joynt conſent, and the Common-councell of them all, for all acts of government ever run in the name of all the Apoſtles, or in the name of the Apoſtles and Presbyters.

Laſtly, they had the diſpoſing of the treaſury of that Church in their hands, as all the Presbyters of all the other Churches had, for they brought the monies alwayes to the Apoſtles, and laid them downe at their feet, as it appeareth, Act. 4. and afterwards all the monies and almes were ſent to the Presbyters through all Churches, as in whoſe hands the ſoveraigne authority lay, which they never gave out of their hands or relinquiſhed, but upon all occaſions gave directions to their ſeverall Deacons how to diſtribute them for the good of the church, and for the common emolument of the poore Saints: for otherwiſe to what end ſhould the almes and benevolences of the Gentiles be ſent unto the Preſbyters in the churches in Iudaea, if they had not beene the men in authority in thoſe churches, and to whom the government of them belonged, and who only and wholly had the diſpoſing of them. Now then when the contribution and releefe was ſent unto the Presbyters of the church in Ieruſalem as wel as the other churches; it followeth that they and they only had the power and authority in that church which they ever exerciſed by the joynt conſent and common councell and agreement of them all, for it was ſent unto all the Presbyters in every church, and therefore they were in common to diſpoſe of them. Now before this reliefe was ſent thither, and long after that, as the ſtory of the Acts declareth, moſt of the Apoſtles reſided there, and all the Apoſtles were Presbyters (as the Independents themſelves doe acknowledge) and the ſame Scripture that relateth that the almes and reliefe were ſent ſpeaking in the plurall number, ſaith, they were ſent unto the Presbyters, now they were all Presbyters, and therefore they were ſent unto them in common; and if wee obſerve the Dialect of holy, writ through the whole ſtory of the Acts, wee ſhall find for the moſt part, if there be any mention made of any act of government, that either all the Apoſtles, or ſome more of them are ever made p. 418mention of to be the chiefe Moderators and prime Agents in the buſines, which was never carried by any one of them, or by the multitude or people; and it it is credibly beleeved that moſt of the Apoſtles reſided in Ieruſalem or in Judaea till after the Councell and Synod at Ieruſalem, Act. 15. and for the Apoſtle Saint Iames, it is the opinion of moſt of the Eccleſiaſticall Writers, that hee continued Preſident of the Presbytery in Ieruſalem his whole life time, as hee was Preſident in that Councell in the 15. of the Acts, and it ſtands with very good reaſon; for many yeares after he continued ſtill the prime man in authority there amongſt the Presbyters, and knew very well the condition of all the Beleevers there, and what numbers and multitudes of Diſciples there were Inhabitants in that Church, all which ſufficiently demonſtrateth that hee had his reſidence continually, or for the moſt part in Ieruſalem, ſo that Paul comming thither to the Feaſt, as it is related, Acts the 21 chapter, was informed by him, not onelyonly that there were many ten thouſands of Beleevers in that Church, but what thoſe Diſciples had heard concerning his preaching, which ſheweth not onelyonly that Saint Iames had his aboad in that Citie, but that thoſe beleevers likewiſe were dwellers and inhabitants there, and that now hee had very good acquaintance and familiarity with them; yea, which is more, at that very time that Paul and Barnabas were ſent to Jeruſalem with thoſe almes, Peter and Iames were then in that Citie, if not other of the Apoſtles alſo, as the twelfe chapter of the Acts abundantly ſheweth; and without doubt they all joyned with the Presbyters, and in a Common-councell ordered how the Alms ſhould be diſpoſed of by the Deacons to the neceſſity of the Saints; yea, it doth moſt neceſſarily follow (what ſo ever Mr. Knollys, and thoſe of his Fraternity ſhall be able to ſay to the contrary) for the Scripture recordeth, that the reliefe was ſent to the Presbyters through Iudaea, & Ieruſalem was the Metropolis citie in Iudaea, and in the 12. chapter, v. 25. it is related, that Barnabas & Paul returned from Jeruſalem whither they had carried the almes, ſo that many of the Apoſtles being at that time in Ieruſalem, and the princiall and chiefe Presbyters in that Church amongſt the other Presbyters, it may not bee credited that they I ſay being the prime Magiſtrates and Governours did ſit ſtill and leave the rule, ordering, and government of that Church to other of their fellow Presbyters, and them of inferiour ranke, but they alſo acted their parts in the government p. 419at that time, as well as at others, and therefore I ſay when the diſpoſing of the treaſury of the Church or State, is an Act of ſoveraigne power, and belongs only to thoſe that are in authority in either, and when all the Apoſtles and Presbyters governed that Church by a Common-councell and joynt conſent, and when the almes were ſent unto all, it neceſſarily followeth, notwithſtanding all Maſter Knollys his garrulity, that my Argument out of that Scripture will ever ſtand good to prove that the ſending of the reliefe to the Elders, makes good theſe two things; the firſt, that the Preſbyters were the onelyonly men in authority there: and ſecondly, that the Apoſtles and Presbyters of that Church governed and ruled it by a Common-councell and Preſbytery: yea, Maſter Knollys his owne words confirmes mee in my opinion, who ſaith, it is not denyed by the brethren, that the Presbyters in all Churches were the men in the government of the Churches in which they are Elders; ſo that all buſineſſes of publicke concernment, were to bee tranſacted and managed by the common conſent and agreement of them all, and not by the determination of any one particular Presbyter in either of thoſe Churches; much leſſe by any other perſons or people in them but the Presbyters.

And this ſhall ſuffice to have ſpake concerning the confirmation of my firſt Argument grounded upon that Scripture, that the reliefe and almes were ſent unto the Presbyters of Ieruſalem.

And now I come to what he hath to ſay againſt my ſecond argument by which I proved my third propoſition, which is this, as he himſelfe ſet it down in the 12. Page of his book. They that in the holy Scripture are called Preſbyters, and acted and ordered things in a joynt body and common Councell with the Preſbyters, and exerciſed that ordinary power committed to them in the 18. of Matthew they acted as Preſbyters: But the Apoſtles in governing the Church of Ieruſalem conſiſting of many Congregations and Aſſemblies, acted and ordered things in a joynt body and common Councell with the Preſbytery of that Church as Preſbyters. Ergo: the church of Ieruſalem was Preſbyterially governed, and by a common Councell of Preſbyters. The Major and Minor of this Syllogiſme being proved (ſaith the Doctor) the concluſion will neceſſarily inſue.

Thus Maſter Knollys relates this Argument, wholly paſſing by all the reſt.

p. 420And to this argument he firſt thus replies. I know not (ſaith he) that the brethren ever deny ed that the Church of Ieruſalem was preſbyterianly governed. So that he aſſenteth unto the concluſion, which is all I contended for by that argument; So that by this it followeth that the people had no hand in the government for they are not Presbyters by office. And yet ſuch is his ambition to be thought ſome body in the art of diſputation, that he quarrels the forme of my Syllogiſme, and takes upon him to ſhew me how I ſhould have framed it aright; but all thoſe that know indeed what really belongs to learning will eaſily perceive the man doth but babble, and if I ſhould ſpend time in trifling with him about forms, moodes, and figures in Syllogiſms, who knows no more in Logick then the horſe he preaches on, I might be thought as vain as himſelfe; therefore intreating him hereafter to learn his Grand-dame to ſuck and not mee to make Syllogiſms, paſſing by all thoſe his grolleries I will ſet down what he hath farther to reply to this argument in the 13. page, and then anſwer to that, and after I have done with him, I will come to I. S. that learned Gentleman and profound Clerk. Maſter Knollys to this argument thus farther anſwereth, Though the Apoſtles (ſaith he) were called Preſbyters in the Scripture, yet it followeth not, that they acted as Preſbyters, but as Apoſtles, Act. 15. And they cannot therein be a pattern and preſident for Preſbyters; Firſt, becauſe the Apoſtles had the care and charge of and over all Churches 2 Cor. 11. 28. But the Preſbyters had the care and overſight of ſome one Church onelyonly as Epheſus Act. 20. 28. or Philippi Phil. 1. 1. and this the Doctor often inſerts in his book. That all the Churches we read of in the New Teſtament (though they were preſbyterially governed) were Dependent upon their ſeverall Preſbyters page 12. And ſecondly, becauſe this would make the Preſbyters Independent indeed; for ſo the Apoſtles were in the government of all the Churches; the Preſbyters of Jeruſalem, of Epheſus, and of all the Churches were Dependent upon the Apoſtles, and the Apoſtles only Dependent on Christ; by whoſe holy spirit they were alwaies guided in the government of their churches, and therefore they ſaid Acts 15. 28. It ſeemed good to the holy Ghoſt and us. And though the Doctor ſay the Preſbyters might ſay ſo, as well as the Apoſtles becauſe the Elders and Preſbyters are mentioned there. The Doctor might have alſo conſidered that the brethren, even the whole Church, the multitude (how many ſoever p. 421the Doctor can make of them) were preſent as well as the Preſbyters Acts 15. 4. 12. 22. 23, 25, 27, 28. and ſo have made the brethren, the multitude, even the whole Church Independent alſo; and the Doctor might as well have affirmed, that the brethren even the whole Church might ſay, it ſeemed good to the holy Ghoſt and to us.

Thus Maſter Knollys pleaſeth his own humour in heaping up a ſenſeleſſe and confuſed multitude of words and that onelyonly to delude the people.

But ſhould I make a full diſcovery of all the errours of this his babble and nonſenſe and give a full anſwer to them, truly I might make a very large diſcourſe, I will therefore ſtudy brevity and anſwer him in a few words, though I will omit nothing worthy to be taken notice of. But by the way I may ſay thus much that this his anſwer is nothing to the purpoſe and his reaſons are as vain, frivilous and fond as by the ſequell will appear.

But whereas he denyeth, that the Apoſtles though they be called Preſbyters acted as Preſbyters and that they cannot therein be a pattern and preſident for Preſbyters, it is a meer begging the queſtion and a fond trifling in a ſerious and weighty matter, when it was ſufficiently proved and that out of the holy Scripture that the bleſſed Apoſtles were not onelyonly called Presbyters but that they were Presbyters really as well as virtually (which the Independents themſelves deny not) and that they acted alſo as Presbyters at Jeruſalem, that is, as ordinary rulers and officers in all acts of government, as alſo in that Councell in the 15. of the Acts; for otherwiſe their example could not indeed have been a pattern of government to all Miniſters and Presbytes in all ſucceeding ages, if in either of them they had acted as extraordinary men, by a tranſcendent and ſuperlative power and by an inimitable authority and as men immediately aſſiſted by the holy Ghoſt as when they wrought Miracles and when they writ the holy Scripture.

Now that the Apoſtles in all thoſe acts of government were and are to be a pattern to all Miniſters in the ages to come, all the learnedſt of the Independent tribe and all their brethren of New England do acknowledge it, and take the ordination of Deacons and Elders in their new Churches from the example of the Apoſtles in the ſixth of the Acts and the fourteenth chapter of the ſame book, and they acknowledge and accord that Synods and Councells in like manner are one of Gods Ordinances and ground it upon the p. 422Apoſtles and Presbyters meeting in the 15. of the Acts, and take their example for a pattern and preſident of gathering into Synods and Councells upon the like occaſions, all which they could not do if the Apoſtles in all thoſe acts of Government had acted and managed them onelyonly as Apoſtles and in an extraordinary way with a tranſcendent and infallible authority and by a ſpeciall diſpenſation from heaven and as only peculiar unto themſelves as miraculous and extraordinary governours. So that whiles Maſter Knollys fights againſt the truth and againſt mee, he with the ſame weapon wounds his own cauſe and overthrows the Independents doctrine, who from the examples of the Apoſtles though extraordinary men take their ordination of Deacons and Elders and of calling Synods. And therefore in the firſt place this may ſerve for the diſcovering of his ignorance and futility.

As for his reaſons of his denyall that the Apoſtles cannot be a paterne and preſident for Presbyters, becauſe the Apoſtles (as he ſaith) had the care of all churches, and the Presbyters were limited and confined to their particular charges, they are fooliſh and vain, and make nothing for the enervating or weakning of my argument: for it doth not follow as the learned well know, that becauſe the Apoſtles in ſome reſpects were extraordinary men and rulers, therefore in all acts of Government they did nothing ordinary or for the imitation of other Church governours; I ſay this can never follow with any good reaſon, neither will any judicious man thus argue becauſe the Apoſtles were extraordinary men and officers, therefore they did not the acts of ordinary governours; whereas when they aſſembled themſelves about the affaires of the Church and for the good of it, it was for this very end and purpoſe that they might leave an example and preſident to the ages to come and to all Miniſters that ſhould ſucceed them of doing the like; and therefore we are ever to conſider the Apoſtles in all acts of government to have acted as ordinary governours and rulers, and for a preſident and pattern to all Miniſters to the end of the world.

But whereas Maſter Knollys grolliſhly ſaith, that the Apoſtles were Independent in the Government of all the Churches, and that the Preſbyters of Jeruſalem and Epheſus and all the Churches were Dependent upon the Apoſtles, and the Apoſtles onelyonly Dependent upon Chriſt by whoſe spirit they were alwayes guided in the government p. 423of their Churches, and therefore they ſaid Acts 15. 28. It ſeemed good to the holy Ghoſt and to us. In every ſentence, I might ſay word, there is an error.

For firſt, the Apoſtles were not Independent at all no more then the Presbyters, but they were ever tyed unto the word of God and his revealed will and that by Chriſt himſelf who ſaid John 5. ſearch the Scriptures; and Luke 14. They have Moſes and the Prophets, let them hear them; Yea Saint Peter 2 Epiſt. chap. 1. v. 19. teacheth us, That we have a more ſure word of prophecy whereunto we do well to take heed, &c. So that the Apoſtles themſelves were tyed to the Scriptures. And Paul the great Apoſtle of the Gentiles in the 24. of the Acts and in many other places makes the Law and the Prophets the rule of his faith, profeſſing that he beleeved all things according to them. So that when Peter ſwarved from that rule & began amongſt the Galatians to halt & temporize Paul reſiſted him to his face and accuſed him openly of prevarication: Nay which is more ſo far they were from being independents that they were alwayes to follow the guidance of the ſpirit; they were not to move but as he directed Act. 16. Yea the Apoſtles themſelves were ſubject to the Presbytery at Ieruſalem and were to give an account of their actions to them at any time, as we may ſee Acts 11. where Peter was queſtioned, and was forced to give in his anſwer for ſatisfaction; the other Apoſtles alſo were ſubject unto that Presbyterie, and gave an account how they had ſpent their time amongſt the Gentiles; yea, Paul himſelfe received orders from the Presbyterie in Ieruſalem, Acts 21. and was ruled by them: yea, they were not onelyonly ſubject to the Church in Ieruſalem, but to all other Churches alſo, and were ſent on their meſſage at any time. For Peter and John were ſent to Samaria by the Apoſtles, Act. the 8. and Paul and Barnabas were ſent from Antioch by that Church there to Ieruſalem, and from Jeruſalem they were ſent againe to Antioch, Syria, & Galatia, ſo that they were as much dependent as any other Miniſters of the Goſpel; and therefore M. Knollys is altogether in error in aſſerting that the Apoſtles were independent; neither is that true alſo that the presbyters were dependent upon the Apoſtles any farther then they commanded in the Lord; for there was a ſpeciall caution & caveat made to the contrary, not only by Chriſt himſelfe, who ſaid to all his Followers and Diſciples beware of falſe Prophets and falſe p. 424Chriſts, but alſo by the Apoſtles themſelves, and that in the Synod at Ieruſalem, Acts the 15. who bad all the Gentiles beware and take heed that they liſtned not to any as comming from them, unleſſe they taught according to the word of God and their decrees; yea, Saint Paul in his Epiſtle to the Galatians, Gal, 1. verſe 7, 8. gives them and all Chriſtians a ſpeciall charge, that if hee himſelfe or any of the Apoſtles, or an Angell from heaven ſhould teach otherwiſe then hee had taught them, that they ſhould account him accurſed, and the ſame doctrine hee delivereth to the Corinthians, 2 Cor. 10. and 11. charging them to take heed of falſ Apoſtles, although they transformed themſelves into the Miniſters of Righteouſneſſe, and injoynes Timothy and Titus to doe the ſame, and in them warnes all Chriſtians to beware of falſe Teachers, though they come in the name of Apoſtles, if they bring not the doctrine of Chriſt, and teach not according to ſound words; and the ſame doth Saint Peter in his Epiſtles, and Saint Iohn in all his Epiſtles, and commandeth them withall that they ſhould not receive them into their houſes, nor bid them God ſpeed; and the ſame doth Saint Iude in his, and the Church of Epheſus, Revel. the 2. verſe 2. is commended for diſcovering and caſting out the falſe Apoſtles, by all which and many more proofs and reaſons that might be alleaged, it is apparently evident, that the Presbyters did not depend upon the Apoſtles themſelves, but upon Chriſt whoſe Miniſters and Angels they were, and the ſtars in his right hand, Apocalyp. the 2. verſe 1. who had their authority and Commiſſion as well from Chriſt as the Apoſtles themſelves had theirs, and who preſerved and protected them as well as hee did the Apoſtles, bidding them not to be affraid what man could doe againſt them, as the ſecond and third chapters of the Revelations ſufficiently declare: and therefore they were all dependent upon Chriſt, and not upon the Apoſtles (as Maſter Knollys fondly ſaith) who were their fellow ſervants, though in a higher degree and order; and if wee duly conſider the tranſaction of all the buſines in the Synod at Ieruſalem, Acts 15. the Presbyters were as much guided by the ſpirit in that Councell as the Apoſtles themſelves, as I ſaid in my Argument, and ſhall by and by, by Gods aſſiſtance more abundantly prove, that all the world may ſee the vanity of Maſter Knollys, who thinkes all men ſhould take for an Oracle every word that fals from his pen, though it be never ſo p. 425erroneous and never ſo lyable to exception and juſt controule as that other of his expreſſions is, where he ſaith that the Apoſtles were alwayes guided by the ſpirit in the Government of their Churches; in the which words there is a twofold error; for Peter was not guided by the ſpirit, neither when Chriſt called him Sathan, neither when he denyed his Maſter, nor when he temporized amongſt the Galatians; beſides the Churches were not the Apoſtles Churches, as he erroneouſly and ignorantly ſpeaketh, but they were Chriſts golden Candleſticks Revel. 1. ver. 20. who walked amongſt them: And the Apoſtles profeſſe 2 Cor. 4. ver. 5. that they preached not themſelves, but Jeſus Chriſt the Lord and themſelves the ſervants of the Church for Jeſus his ſake, and in the firſt of the Corinthians chap. 3. ver. 21▪ 22, 23. Therefore let no man glory in men (ſaith the Apoſtle) for all things are yours, whether Paul, or Apollo or Cephas, or the World, or Life, or Death, or things preſent, or things to come, all are yours, and ye are Chriſts, and Chriſt is Gods. If the Churches therefore be Chriſts golden Candleſticks, and his Churches and his houſes, as Paul in the 1 of Timothy averreth ch. 3. ver. 14, 15. where he ſaith, Theſe things I write unto thee, that thou mayest know how thou oughteſt to behave thy ſelf in the houſe of God which is the Church of the living God, the pillar and ground of truth: if therefore, I ſay, Churches be the houſes of God and the Churches of the living God, and the golden Candleſticks of Jeſus Chriſt, and he be the Lord of them, and there be alſo a ſpeciall prohibition given by Chriſt himſelfe to all his Apoſtles and to all miniſters that they ſhould not Lord it over his people as the Princes of the Gentils did over them that were their ſubjects; how then can Mr Knollys ſay that the Churches were the Apoſtles Churches? Every man I conceive that hath any ordinary underſtanding, that with deliberation ſhall read Mr Knollys ſcriblings, will conclude of him, That he is altogether ignorant in ſacred things, and if he had not been a frontleſſe man and without all ſhame, he would never have publiſhed ſo many errors and ſo much ignorance as he hath done to the view of the world, neither would he ever have ſaid that though the Apoſtles were called Preſbyters in the Scripture, yet they acted not as Preſbyters, eſpecially when it was proved unto him and all thoſe of his fraternity in my firſt book that they acted in all acts of Government and in that Synod at Jeruſalem Acts 15. as ordinary Preſbyters. But becauſe Mr Knollys is not yet ſatisfied about that point nor perhaps p. 426never will be, for the more ample ſatisfaction if not to him, at leaſt to others, I will here prove that point a little more fully; viz. that the Apoſtles acted as Preſbyters in an ordinary way as the other did, and after I have done that, I will briefly alſo anſwer Mr Knollys his grolleries concerning the fufferage and votes of the Church and people in that Synod in Ieruſalem.

But firſt I will prove, that the Apoſtles in the debate and controverſie in the Synod and in that whole buſineſſe did not act as Apostles with a tranſcendent and infallible authority, but as Preſbyters in ſuch a way as makes their meeting a preſident and pattern to ordinary Councels and Synods.

For firſt Paul an Apoſtle and Barnabas, though both extraordinary men and indued with an infallible ſpirit, yet were at that time ſent to Ieruſalem by the Church of Antioch ver. 2. as ſervants of that Presbytery, who willingly and in obedience to the order of that Church ſubjected themſelves to their determination, which they would not have done had they acted as Apoſtles and not as Members (for that preſent) of the Presbytery of Antioch; now all men know that they that are ſent as Meſſengers by command and appointment, as they were, were not greater then thoſe that ſent them, which is one of the reaſons all orthodox Divines uſe againſt Peters Supremacy, in that the Apoſtles which were in Ieruſalem (Acts 8. 14.) ſent him and Iohn to Samaria, and therefore they conclude that the Colledge of Apoſtles had authority over him and that they were not ſubject to him: And the ſame may be concluded concerning Paul and Barnabas that they were ſubject to the command of the Church: And it is yet more evident out of the ſecond verſe of the 15, chapter of the Acts, Where it is ſaid, that when Paul and Barnabas had no ſmall diſſention & diſputation with them, that then they determined that Paul and Barnabas, and certain others of them ſhould go up to Ieruſalem unto the Apoſtles and Elders about this queſtion, out of the which words every one may obſerve theſe concluſions following: Firſt, that Paul and Barnabas uſed not any tranſcendent extraordinary and Apoſtolicall authority in that Church▪ neither did they challenge unto themſelves an infallible authority for the deciding of that difference, which they might have done if they had then and there acted as Apoſtles and put forth their Apoſtolicall power; yea which is more, it is in terminis ſaid, that Paul and Barnabas had no ſmall diſſention and diſputation with p. 427them, intimating by thoſe words that they argued and debated the matter by Reaſons and Arguments, as the other ordinary Preſbyters of that Church did, which they would never have ſuffered if they had acted there as Apoſtles and with an infallible authority; and this is the firſt concluſion may be gathered out of thoſe words to prove that Paul & Barnabas acted there as ordinary Presbyters, and were not onelyonly at that time ſubject to that Church, but Members of the ſame.

The ſecond concluſion that may be gathered out of thoſe words is this, That they were ſent as the other ordinary officers, and the ſame commands laid upon them that were laid upon the other: Now if they of Antioch had looked upon Paul and Barnabas as extraordinary Meſſengers indued with Apoſtolicall authority, they would have made ſome difference between them and the certain others ſpake of in that place; but ſending them all with equall authority and with one and the ſame Meſſage and making no diſtinction between them, it ſufficiently proveth that they of Antioch in this imploiment lookt upon them but as ordinary Preſbyters.

The third thing obſervable is this, that Paul and Barnabas with thoſe certain others were ſent as well to the Elders or Preſbyters at Ieruſalem about the queſtion, as to the Apoſtles, for ſo runs the text, they were all ſent unto as having equal authority and as the ordinary Governours and Councellours of the Church and as to ſuch as ſat by one and the ſame Commiſſion, Writ, or Charter, and governed with a joynt conſent and by a Common Councel and Agreement: And therefore they are all to be conſidered as ordinary Presbyters in that Councel and Synod; and all this I ſay may be gathered out of that text.

But there are many other Arguments to prove it, becauſe the Presbyters all of them and that all along through the whole debate acted as authoritatively as the Apoſtles: For as the Preſbyters were ſent unto as well as the Apoſtles and aſſembled themſelves accordingly v. 6. So they did decree and write the Epiſtle as well as the Apoſtles ver. 22. 23. and Act. 16. 4. they are called alſo the decrees of the Apoſtles and Elders, and Act. 21. the Presbyters ſay, Wee have written and concluded, manifeſting unto all the World that they in that Synod ſat and acted by the ſame authority and were aſſiſted and guided by the ſame ſpirit the Apoſtles were as ſitting by the ſame Commiſſion or Writ: And therefore when the holy p. 428Ghoſt makes no difference between them in reſpect of their authority, but only in regard of their names, it is a very great raſhneſſe in Mr Knollys and thoſe of his fraternity to ſay that the Apoſtles acted not as Preſbyters, which is indeed to confute the Scripture and all this to delude the poore people.

Many Arguments more might be produced to prove that the Apoſtles acted as Presbyters, and were no more then guided by an Apoſtolicall and infallible ſpirit then the other Presbyters; but for brevity ſake I ſhall only name one more, which is this, in that they stated the question, and debated it from the holy Scripture in the ordinary way diſputing Con and Pro, arguing and reaſoning what they ſhould write, and what they ſhould judge of that buſines, as it is apparent in the 7. verſe, and many more places in that Chapter, by their deliberate ſuffrages and diſcourſes in that Councell, and having by ſearching the Scripture (ſaith the Holy Ghoſt) found what was the good and acceptable will of God, thereupon they ſay it ſeemed good to the Holy Ghost and to us; as any Synod or Councell of Divines upon the like aſſurance of Scripture warrant may doe.

Now I affirme, had the Apoſtles at that time acted by an apoſtolicall and infallible Spirit, a when they writ the holy Scripture, and not as Presbyters, they would never have admitted any disputation, nor entred into a ſerious debate and conſultation what they ſhould write and judge of that matter, but would speedily have diſpatched the buſines, and by their Apostolicall authority, and that infallible Spirit they were led with, they would have decided the matter, and either have ſaid, thus ſaith the Lord as the Prophets of old did, or take notice that what wee write are the commands of the Lord, dictated unto us by the Spirit of God, and would never have gone to conſult with others about it, or debated the matter by Arguments and reaſons; which when they did, it is a ſufficient Argument to prove that the Apostles acted as Presbyters in that Councel; and therfore from all that I have now ſaid it is apparently evident that all the Apoſtles at Ieruſalem acted as Presbyters, and that the other Presbyters had equall authority and power with them, notwithſtanding all Maſter Knollys his bable. And this ſhall ſuffice to have ſpake by way of anſwer to that part of his fond cavill: and now I come to reply to his Grolleries concerning the votes and ſuffrage of the people in the Church at Ieruſalem p. 429whom Maſter Knollys joyneth with the Apoſtles and Elders, and makes them equall with the Elders in authority, miſconceiving what is meant by brethren there; his words are theſe, page 13. The Doctor (ſaith hee) might have alſo conſidered that the Brethren, even the whole Church, the multitude (how many ſoever the Doctor can make of them) were preſent as well as the Presbyters, Act. 15. 4. 12. 22, 23. 25. 27, 28. and ſo have made the Brethren the multitude, even the whole Church independent alſo; and the Doctor might as well have affirmed, that the Brethren, even the whole Church might ſay it ſeemed good to the Holy Ghost and to us. Thus Maſter Knollys diſputeth not onelyonly againſt all ſound Divinity, but againſt all reaſon, whiles hee would make all the people to have equall ſuffrage and voices or votes with the Elders in that Councell; and therefore Maſter Knollys ſhall never be my Maſter, who had hee known any thing concerning governments, either in Church or State, or had hee ever read any thing concerning Councels in either, hee would never have ſo argued: For Councels in all governments conſiſt of peculiar and ſelect men, who for their Gravity, Wiſedome, Learning, and their inveterate experience are made choyce of, and ſet apart for that purpoſe, and to whom the rule and government of the Kingdomes and Countries wherein they live is committed: ſo that the ordinary people are not to intrude or intermeddle in thoſe affaires whoſe place it is only to obey and to yeeld ſubjection to their Ordinances, and they that would goe about or indeavour to change this order appointed by God himſelfe, would ſpeedily bring confuſion upon themſelves and others; and as it is and ever has beene in the matters and affaires of the State, and in the Kingdomes of this world; ſo it is in the Kingdome of Jeſus Chriſt which is his Church, all things are to be managed with order and decency, and by ſuch men only as upon whoſe ſhoulders God hath laid that government, and into whoſe hands he hath committed the Keyes thoſe enſignes of authority; now when Chriſt the King of his Church hath given the Keyes to his Apoſtles, and to the Presbyters only, and to be continued in their hands to the end of the world, they only are to manage the affaires & government of the Church to the conſummation of all things, whoſe calling and place it is to rule and govern them, as who have the care of the churches, who are the prime men in authority in them, for the ruling and governing of them, p. 430and the people are onelyonly to obey them, and their Ordinances in the Lord, and are not to intermeddle in the government of the Church, or have their voices or votes in matters of government, as hath beene often proved. And therefore Maſter Knollys in ſaying, That the Brethren, even the whole Church, the multitude (how many ſoever the Doctor can make of them) were preſent as well as the Presbyters, and had their voices there, is altogether miſtaken in his commentary expoſition: for he by Brethren, underſtanding that the whole Church, the whole multitude of Believert, men, women and children then in Jeruſalem (for ſo his words doe import) were preſent in that Councell, ſpeakes hee knows not what; for it is moſt certaine by the holy Scripture, that the tenth part of the Believers that were in Ieruſalem could not have met together in any one place, and therefore all the many ten thouſands that were there could not poſſibly have come together in one Synod or Councell; and beſides the impoſſibility of it, all men know, that the Members of Synods, and ſuch as have their voices there, are Presbyters and Ministers of the Gospel only, and ſuch as are ſent Commiſsioners, and delegated out of the ſeverall Presbyteries to thoſe Councels for the right ordering and well managing of the government in them; and this is their calling; and for the other people as the ſecular Magiſtrates, Maſters of Families, Wives, Children and Servants, they are every one of them to continue in that calling and ſtatiou God had placed them in, 1 Cor. 7. and all under authority, are therein to abide, and every one of them to follow their particular negotiations and affaires, yeelding obedience in their ſeverall places to thoſe that are over them; and women eſpecially by a ſtatute Law from heaven, 1 Cor. 14. are injoyned ſilence in all the Churches, and are commanded if they have any doubts, to aske their Husbands at home, and to be ſubject and obedient unto them, they are not to vote it in Synods, neither were women ever that I have read or heard of, before ſuch Teachers as Maſter Knollys, and his Fraternity appeared in the world, permitted to have their voices in the Churches and Synods, which when it is an apparent tranſgreſſion of the Law of God, I am confident that the Apoſtles and Presbyters then aſſembled in the Councell of Ieruſalem would not have ſuffered any women to have brake the Lawes of God before their faces; and therefore I may with good authority out of Gods Word conclude, that there was not a woman in that Synod; p. 431for the Scripture ſaith, the Synod conſiſted of brethren, and not ſiſters who had never the Keyes committed to them, or any voice there, as Mr Knollys vainly aſſer…eth, and therefore for women they were not there; ſo that there was not the whole multitude, how many ſoever the Doctor can make them, when the ſiſters are exempted, there being none but brethren. Beſides it was againſt another ſtatute law from heaven made by the Apoſtle Paul in the 14. of the Romans ver. 1. that weak brethren ſhould be admitted to doubtfull diſputations, who ſaith▪ For thoſe that are weak in the Faith, receive, but not unto doubtfull disputations or ambiguity of diſputes, for they being not well ſetled and grounded in Religion, would have either been more imbittered againſt one another or filled more full of ſcruples, then reſolved, as dayly experience teacheth all men, who ſee what a confuſion ſuch paultry fellows as Maſter Knollys is, have already brought in…o the world by admitting their weak brethren to their doubtfull diſputations and vain janglings u…on all occaſions. Neither will I ever beleeve for my part, that the Apoſtles …ould be tranſgreſſors of their own Laws, and teach one thing and practice the contrary; now when Saint Paul had made that law, that the weak brethren ſhould not be admitted to doubtfull diſputations, ſhall we think that the Apoſtles and Elders at Ieruſalem would have admitted the whole multitude of all the beleevers amongſt the which there were ſo many weak brethren, into the Syno… to thoſe diſputes▪ and ſo have violated this law and ſtatute from heaven? eſpecially can any rationall man believe this when they were not at that time ſo well acquainted with their Chriſtian liberty? For this would have tended to nothing but a confuſion of all things, & would have put the people in an u…rore, as is evident from very good reaſon; for if many years after the preaching of the Goſpell and the free grace of God and the teaching of them their Chriſtian liberty, they remained ſtill ſo zealous for the obſervation of the ceremoniall law of Moſes, as we may read in the 21. chapter of the Acts, that they out of a diſtempered zeal would have deſtroyed Paul, and onelyonly becauſe they heard that h… taught the Gentiles not to obſerve the law of Moſes; how would all thoſe weak brethren have been inraged againſt all the Apoſtles and Presbyters (may any man ſuppoſe) if they had been admi…ted into that Synod and ſhould then and there have heard them diſpute againſt the ceremoniall law, condemning it as a p. 432burden too heavy for them, and to be ſuch as neither they nor their fathers could bear; and therefore decreed, that it ſhould not be impoſed upon the beleeving Gentiles? I ſay it ſtands with all good reaſon if the weak believers in Ieruſalem which were many ten thouſands ſhould have heard theſe diſputes, it would have put them all in ſuch a heate and rage, as they would have ſet the whole Citie in an uproar, to the hazarding of the lives of both the Apoſtles and Presbyters there, and all ſuch as ſhould have ſided with them, and ſo much the more it would have incenſed them againſt the Apoſtles and Presbyters, becauſe they granted greater Priviledges to the Gentiles, and gave them an immunity from the obſervation of the Ceremoniall Law, which the Iewes ſtill obſerved and ſtrictly kept, ſo that many of the Iews going from Iudaea whereſoever they came urged the obſervation of the ceremoniall Law amongst the Gentiles alſo, as neceſſary to ſalvation: now I ſay if theſe Zealots of the Law had all both men and women how many ſoever can bee made of them (to uſe Maſter Knollys expreſſion) beene preſent, as hee groundleſſely affirmes, and ſhould have heard theſe diſputes, they would have beene ſo farre from voting with the Apoſtles and Elders, and ſaying it ſeemed good unto the Holy Ghoſt and us, as they would have voted the contrary; and for this that I ſay it is evident from the Holy Scripture; for in the one and twentieth chapter of the Acts it is ſaid, that they would have ſtaine Paul, for this their jealouſie onelyonly, that he preached and taught the Gentiles againſt the Ceremoniall Law, which they would never have beene offended with him for, if the Brethren in Ieruſalem thoſe beleeving Iewes, the multitude, even the whole Church, how many ſoever the Doctor can make of them (as maſter Knollys ſaith) had then had their voice in the Councell and Synod at Ieruſalem, and had aſſented and voted againſt the ceremoniall Law, and for the abrogation of it, as Maſter Knollys againſt all reaſon ſaith they did, for then they would never have beene diſpleaſed with Paul for inſtructing the Gentiles, and all people in their chriſtian liberty, and for teaching them that they were freed from the Ceremoniall Law, for that Councell and Synod made thoſe Decrees for the benefit of the Gentiles: but they would rather have beene offended with Paul, if they had heard that he yet urged the obſervation of it amongſt the Gentiles, if they with the Apoſtles and Presbyters had foreign with one unanimous conſent p. 433and agreement had, by ſearching the holy Scripture, found out what was the good and acceptable will of God, and from thence had decreed the aboliſhing of the Ceremoniall Law, I ſay, if all the beleevers in Ieruſalem, the whole Church and multitude as many as can be made of them, as Maſter Knollys affirms, had been preſent in the Synod with the Apoſtles and Presbyters and ſhould have voted with them it ſeemed good to the holy Ghost and to us, to abrogate the Ceremoniall Law, and to free the Gentiles from it: they could not then have been diſpleaſed with Saint Paul for obſerving their Order and Decrees, and for obeying their injunctions: but when they were diſpleaſed with him, for but hearing he taught the Gentiles againſt the Law of Moſes and the Temple, it is apparently evident, that by brethren ſpake of in the text, & by the whole church & the multitude, cannot be underſtood all the beleevers in Jeruſalem, how many ſo ever could be made of them, as he grolliſhly aſſerteth, could they have all poſſibly met together in one place: for then they themſelves ſhould be tranſgreſſors of their own Decrees and be offended with others for obſerving what they themſelves had commanded, which is a ſin; and therefore by brethren there.

Firſt, all ſiſters are excluded; for they are not numbred amongſt them, and ſo then not all the beleevers, for ſiſters alſo are beleevers and of the multitude: and,

Secondly, all thoſe zelots ſpake of in the 21 chapter, had no vote in that Synod, and were not preſent there; for they were enemies to Saint Paul for Preaching according to thoſe Decrees made and Voted there; ſo that Mr Knollys in time may come to ſee his Error, and by brethren there, and the multitude, and the whole Church, may very well underſtand that they were ſuch as Judas and Sylas were: viz. Prophets and choſen men, and aſſiſtants to the Apoſtles, members of the Church in Jeruſalem, of which they had ſtore, for many of the Prieſts were converted and were members there, though not fixt Officers and Presbyters, and Elders, as the other were who Synecdochically were called the Church, a part being underſtood for the whole, which is uſuall in the holy Scripture: and to theſe may be added all the Presbyters that came out of all the Churches of Iudaea, from among whom thoſe falſe teachers were gone, and had taught among the Gentiles the obſervation of the Ceremoniall Law, as neceſſary to Salvation, which was a cauſe of their meeting together; and with theſe alſo may p. 434be reckoned thoſe that came with Paul and Barnabas to that councell from the Church of Antioch, which were the brethren ſpoken of as the Text doth ſufficiently declare, ſo that to all men that read but the 15 chapter of the Acts with judgement, they will ſoon be ſatisfied, That by brethren and the whole Church, and the multitude there ſpoken of, are to be underſtood, ſome choſen men, men of eminency for all divine knowledge, Prophets who diſputed and argued the buſineſſes there, and debated the matter by reaſon, ſuch as Iudas and Sylas were, for ſo the Scripture ſpeaketh, and not the people men and women, the whole Church, the multitude, how many ſo ever the Doctor can make of them; as Maſter Knollys and thoſe of his fraternity dayly though falſely aſſert, and upon this falſe ground and rotten foundation laid in their own brain, would erect and build their new confuſed Babel of Independency, admitting all people both men and women, not onelyonly to Votes in their new Congregations but alſo in Councells and Synods, and free them from all dependency upon other Churches, which tends to nothing elſe but to the bringing in of a confuſion in Church and State, and to meer Anarchy, and therefore from all that I have now ſaid theſe two concluſions will evidently inſue and plainly ariſe.