The Utter Routing of the Whole Army of All the Independents and Sectaries, Pages 200-299 (2 of 3)

The Utter Routing of the Whole Army of All the Independents and Sectaries · Pages 200-299 (2 of 3)

p. 233All ſuch aſſemblies & congregations as daily met together in diverſe companies in the Temple, and in Solomons Porch and in ſeverall private p. 234houſes, in the fellowſhip of the Goſpell, and in the name of Chriſt, and clothed with his power, and honoured with Chriſts preſence, being all believers and Saints, and ſuch as gladly received the word, and were all baptized and continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and in the breaking of bread and in prayer, and injoyed amongſt themſelves in their ſeverall congregations all the ſaving and ſealing Ordinances, and all Acts of worſhip, and whatſoever priviledges and immunities the whole church partaked in (and the which the Independents themſelves repute and thinke ſufficient for the making and conſtituting of a formed church) and who alſo had amongſt them in thoſe ſeverall aſſemblies Miniſters immediately ſent them of God and inſpired with the holy Ghoſt, every one of the which had the keyes of the Kingdome of Heaven given unto them by Chriſt himſelfe, with a promiſe to be with them to the ende of the world, and that whatſoever they looſed on earth ſhould be looſed in heaven; and whatſoever they bound on earth ſhould be bound in heaven, and that his ſpirit alſo ſhould leade them into all truth; the which Miniſters likewiſe taught them whatſoever Chriſt had commanded them, and that daily in the Temple and in every houſe, all and every one of them reſpectively and ſeverally taken, were true and compleate churches properly ſo called.

But in the church of Jeruſalem there were many ſuch aſſemblies and congregations as dayly met together in diverſe companies in the Temple and in Solomons Porch, and in ſeveral private houſes, in the fellowſhip of the Goſpell, and in the name of Chriſt, and clothed with his power, and honoured with Chriſts preſence, being all believers and Saints, and ſuch as gladly received the Word, and were all baptized and continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and in the breaking of bread and in prayers, and injoyed amongſt themſelves in their ſeverall congregations, all the ſaving and ſealing Ordinances, and all acts of worſhip and whatſoever priviledges and immunities the whole church partaked in, and the which the Independents themſelves repute and thinke ſufficient for the making and conſtituting of a formed church, and who alſo had amongſt them in thoſe ſeverall aſſemblies Miniſters immediately ſent them of God and inſpired with the holy Ghoſt, every one of the which had the Keyes of the Kingdom of Heaven given them by Chriſt himſelfe, with a promiſe to be with them to the end of the world, and that whatſoever they looſed on earth p. 235ſhould be looſed in Heaven; and whatſoever they bound on earth ſhould be bound in Heaven, and that his ſpirit alſo ſhould leade them into all truth: the which Miniſters likewiſe taught them whatſoever Chriſt had commanded them, and that dayly in the Temple and in every houſe. Ergo, all and every one of thoſe Aſſemblies and Congregations reſpectively and ſeverally taken, were true and compleat churches properly ſo called.

For the Major, no well grounded Chriſtian will deny it, eſpecially the Independents cannot gain ſay it: for if two or three met together in the fellowſhip of the Goſpell and in Chriſts name make a true viſible church, as thoſe of the congregationall way hold and teach; then much more where two or three hundreds are met together in the fellowſhip of the Goſpell and in the name of Chriſt and in the which alſo they partaked in all the ſaving and ſealing Ordinances, as in the preaching of the Word and Prayer, and in the Sacraments of Baptiſme and the Lords Supper, and that by lawfull Miniſters and Officers appointed and ſent by God himſelfe; I ſay, by far better reaſon ſuch a congregation is a true and viſible and compleate church properly ſo called, as all rationall and intelligible men will eaſily conclude; and therefore this cannot be denied by the Independents, eſpecially when (as I noted before) it is their owne Doctrine, taught in all their writings, and Preached by every one of the congregationall way, and confirmed by their own daily practice. And to paſſe by many books writ of late by the Miniſters of New-England and ſome of the Independent Miniſters here amongſt us, I will only at this time pitch upon one who hath in my opinion, dealt more candidly then any of his brethren: for he kepes no reſerves Donec ad triarios redierit res, but ſets downe plainly what they hold. I will make bold therefore with his new blaſing lights, lately ſet up, upon that learned Beaken, called Truth gloriouſly appearing from under the ſad and ſable cloude of obloquy. In the which treatiſe, pag. 22. and 23. the author in the name of all the Independents declares their judgement, concering this buſineſſe, whoſe words I will ſet down at large, deſiring to deliver their minde in their own expreſſions rather then in mine, that they may not hereafter accuſe me to have pickt and choſe what made moſt for me and againſt them, and left the reſt. His words are theſe.

p. 236Object. It may poſſibly here be objected, how will it appeare that ſo ſmall a number as two or three joyned together in the fellowſhip of the Goſpell, do conſtitute a viſible Church?

Anſw. It will appeare evident by this inſuing argument. Chriſt hath given his power, and promiſed his preſence to two or three ioyned together in the fellowſhip of the Gospell; therefore two or three ſo joyned together, do conſtitute a viſible church.

The Antecedent is proved from the Words of Chriſt Matth. 18. If thy brother offend thee, tell him of it; if he refuſe to heare thee, take two or three; if he heare not them, tell it to the church: if he neglect to heare the church, let him be unto thee as an Heathen and a Publican. I ſay unto you, whatſoever you ſhall binde on earth ſhall be bound in Heaven, and whatſoever yee ſhall looſe on earth ſhall be looſed in Heaven. Loe! Here's their power given them by Chriſt.

The preſence of Chriſt is promiſed by them. verſ. 20. Where two or three are gathered together in my name, there am I in the middeſt of them.

The conſequent cannot be denied; for what people in the world may be called a church, if they may not, to whom Chriſt hath given his power, and promiſed his preſence? If the gifts of Chriſt be of any force, if the power of Chriſt be of any efficacy, then they have a right to be ſo called. Neither is this deſtitute of learned men, who have given their ſuffrage to it. Humfred. de religione vera conſervanda pag. 24. Eccleſiam cum dico, non unum aut alterum ſacerdotem aut miniſtrum, ſed legitimum ac Chriſtianum catum nomino et innuo.

Beſides, the definition of a viſible church, will prove the conſequent. A viſible church is a myſticall body whereof Chriſt is the head, the members be Saints, called out of the world, & united together into one congregation by an holy covenant, to worſhip the Lord, and to edifie one another in all his holy Ordinances. This definition, though it properly looke upon a compleate church, it is appliable to two or three that are joyned together in the fellowſhip of the faith of the Gospell.

2, Object: But is it like that two or three there is taken for the church mentioned verſ. 17. to which Chriſt hath given his power?

Anſw. I do not ſay that it is alwaies ſo taken, for becauſe the church doth frequently conſiſt of many; but this I ſay, that it may be ſo taken, as the very coherence of the words ſhews.

Beſide, it will further appeare thus; if two or three may meet together, clothed with Chriſts power, and honoured with Chriſts preſence, p. 237then two or three may be the church mentioned, verſ. 17. but two or three may meet together, clothed with Chriſts power; for they meet in his name (as the text speakes) 1. e. clothed with his power, for name ſignifieth power in ſeverall Scriptures Prov. the 18. 10. Philip. 2. 10. and honoured with his preſence: and therefore two or three may be the church there mentioned.

3. Object. But ſuch a company being deſtitute of Officers, can be no church.

Anſw. If it had been ſaid, they could have been no compleate church, I would have conſented. But to ſay, that they are not a compleat church, therefore they are no church, is a Non ſequitur.

A man that wants a hand, or foot, or both, is notwithſtanding a man, though a maimed man, Officers do not concurr to the eſſe or being of a church; but to the bene eſſe, or well being of a church; for otherwiſe, put caſe the Officers of a church dye, then muſt the church be unchurched, and ſo Toties quoties as ſuch a thing happens, which in times of mortality may be often. Againe, a company of believers ioyned together in the fellowſhip of the Goſpell hath the matter and forme of a church, even before it hath any Officers, and therefore is a Church without them; it hath the matter of a Church, a company believing 1 Cor. 1. 2. Epheſ. 1. 1. and it hath the forme of a Church, viz. a combining and uniting of themſelves together into one body by the bond of an holy Covenant.

I have ſpoke ſome thing the more in this particular, to ſtrengthen ſuch as have built upon this foundation; that upon the reading of any books, or hearig of any arguments on the contrary ſide, their hearts may not (like the heart of Ahaz Iſai the 7. 1. when he heard of the confederacy of Syria and Ephraim) be moved, as the trees of the wood are moved with the winde.

This is the diſcourſe of that Author, whoſe words I have related in their full length and extent, not intending at this time to ſhew all the errors of them, which would require a juſt volume, though occaſonally I ſhall meete with ſome of them, and make it appeare that according to his diſcription of a church, which he hath taken out of Maſter Cotteos booke of New▪England none of the congregationall churches at this day are compleate churches properly ſo called. And if that alſo my brother Burton ſpeakes, be true, then the very church of Jeruſalem (as I ſaid before) which he calles the firſt formed church, was not a p. 238true formed church properly ſo called. All this occaſionally I hope to make evident.

In the meane time, I will make uſe of ſuch Arguments, as the new lights from the Summer Ilands afforde me, for the proving of my major propoſition, which was, that, All thoſe Aſſemblies and Congregations, met together in thoſe ſeverall houſes at Ieruſalem, every one of them reſpectively and ſeverally taken, were churches properly ſo called. And this I doe the more willingly, becauſe I conceive it will better ſound in my brother Burtons eares, and thoſe of his party, to heare one of their own great Rabbyes who they uſually call Giants, and tall fellowes, then to heare me, who at pleaſure they ſtile a Pigmy and Dwarfe; from his words therefore I thus argue.

If two or three met together in the fellowſhip of the Goſpell and in Chriſts name, and clothed with his power, and honoured with his preſence, doe conſtitute a viſible church, as he aſſerteth and laboureth to prove in the name of all the Independents: then much more two or three hundred met together in the fellowſhip of the Goſpell and in Chriſts name, and clothed with his power, and honoured with his preſence, having amongſt them alſo their lawfull Officers and Miniſters, and injoying likewiſe all thoſe ſaving and ſealing Ordinances within themſelves, which the Independents confeſſe are ſufficient for the conſtituting of a Church properly ſo called, then I ſay, and that with far better reaſon, that ſuch a company doe conſtitute a compleat viſible Church or a Church body properly ſo called: but in the Church of Jeruſalem there was not onelyonly two or three met together or two or three ſuch Aſſemblies and Congregations, but at leaſt twelve, if not halfe twelve ſcore, yea innumerable, in all and every one of the which, they met together in the fellowſhip of the Goſpell and in Chriſts name, and clothed with his power, and honoured with his preſence, and in all and every one of the which reſpectively and ſeverally, they had alſo their lawfull Officers and Miniſters, and injoyed all thoſe ſaving and ſealing Ordinances, which the Independents confeſſe arr ſufficient for the conſtituting of a Church properly ſo called. Ergo all and every one of thoſe Congregations ſeverally and respectively conſidered were Churches properly ſo called.

This Argument is grounded upon the Independents owne Principles, and upon their very words, and corroborated with their p. 239owne reaſons, For what people (ſay they) in the world may bee called a Church, if they may not, to whom Chriſt hath given his power, and promiſed his preſence? If the gifts of Chriſt be of any force, if the power of Christ bee of any efficacy, then they have a right to be ſo called. Thus the Independents ſpeake; and therefore without they will renounce their owne Principles, and abjure all reaſon, and the very light of underſtanding given them of God, they muſt acknowledge thoſe ſeverall congregations in the Church of Jeruſalem to be Churches properly ſo called, as having in every one of them whatſoever they thinke requiſite and ſufficient to conſtitute a formed Church; for there were in each of them reſpectively ſuch Miniſters and Officers, as to whom Chriſt had given his power, and promiſed his preſence, and that to the en… of the world, Matth. 28. verſ. the laſt. They had alſo in all thoſe congregations, all thoſe Priviledges, Immunities and Ordinances, the injoying of the which the Independents thinke ſufficient to make any one of their new congregations a compleat and formed church, or church body properly ſo called: as for their Miniſters and Paſtors, they had all the bleſſed Apoſtles amongſt them, and Chriſts ſeventy diſciples, and many other Preachers abundantly furniſhed with al gifts as who had gone in and out with Chriſt from the very beginning of his and Iohns Miniſtry, the meaneſt of which was thought fit to be an Apoſtle, as is manifeſt from the firſt of the Acts; and they had amongſt them alſo in their ſeverall congregations, many Beleevers and Saints, and all of them extraordinarily gifted and qualified, and ſuch as continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and in the breaking of bread, and in prayers; therefore they were viſible Churches, (I doe not with the Author ſay myſticall bodies) the Members of the which were viſible Saints, ſuch as were called out of the world, and united together in their ſeverall congregations, and that with the holy covenants of Baptiſme, and breaking of bread to worſhip the Lord in all his holy Ordinances, and therefore they were ſo many compleat churches, and churches properly ſo called, as being joyned together in the fellowſhip of the faith of the Goſpel, and having in all thoſe aſſemblies and congregations ſeverally and reſpectively, both for matter and forme, that which the Independents hold ever ſufficient to conſtitute and compleate churches properly ſo called: for the matter of thoſe congregations, they were viſible and miraculous p. 240Saints, not ordinary ones, as being inſpired with the Holy Ghoſt, and having amongſt them Officers and Miniſters of incomparable ſanctified & tranſcendent indowments, viz, the holy Apoſtles, al the which were led into all truth by the Spirit of God, who ſpake in them and by them infallibly, who had all and every one of them the Keys of the Kingdome of Heaven, viz. the power of order and juriſdiction, by which they preached the Goſpel, and ordained and conſtituted all other churches, and gathered and formed churches, both in Ieruſalem, and in all other cities and countries whereſoever they came.

And as in all thoſe congregations and aſſemblies they had the materials both for Officers and Members of true compleate formed churches; ſo t…y had likewiſe that which the Independents call the forme of compleate churches properly ſo called, to ſpeake in their owne language; for they were all united and combined together in all and every one of thoſe ſeverall congregations, by the bond of an holy covenant or covenants; as that of Baptiſme, and breaking of bread, thoſe ſealing Ordinances; and they had the preaching of the Word and prayer amongſt them, in all which Ordinances every one of thoſe ſeverall congregations did daily partake with the Fellowſhip of the Apoſtles, all which in theſe our dayes are thought ſufficient by thoſe of the congregationall way to make any of their Aſſemblies a true and compleat formed Church, and a Church properly ſo called: ſo that whereſoever according to their owne Doctrine and Principles, they inioy all theſe Ordinances in their ſeverall meeting houſes with a Paſtor and Doctor, and an Elder or two and a Deacon, and three or foure good women, and as many men, every one of theſe ſeverall Congregations challenge unto themſelves (though they conſiſt but of ten or twelve) the name of a formall and compleate Church properly ſo called, and doe conclude, that they are ſo many Churches properly ſo called, in all which they affirme and no where elſe that Chriſt is ſet up as King upon his Throne.

And therefore if all the ſeverall Congregations of the Independents conſidered by themſelves reſpectively & apart, may properly in their opinion be called churches, and that for the injoying but ſome of the above mentioned Ordinances and Priviledges, that all thoſe ſeverall Congregations in the Church of Ieruſalem did compleatly partake in, then all good reaſon will conclude that p. 241all theſe ſeverall Aſſemblies in Jeruſalem reſpectively and ſeverally conſidered were compleate churches properly ſo called; and that (as I ſaid before) with a great deale more and better reaſon by how much it is certaine that thoſe congregations and ſeverall aſſemblies of Beleevers in the Church of Jeruſalem had both for Matter and Forme and all other requiſits, whatſoever in theſe our dayes can make a compleate Church or Churches properly ſo called.

And this that I have now ſaid for the confirmation of the Major Propoſition of my Argument may ſuffice, it being grounded upon the Independents owne Principles and Doctrine, ſo that I ſhall not need any more Reaſons for the corroborating of the truth of the ſame.

As for my Minor Propoſition, they that ſhall reade but the firſt ſix Chapters of the Acts, and the 18. of Matt. and the 28. of the ſame Booke, and the ſixteenth and twentieth of Saint Iohns Goſpel ſhall find it ſufficiently confirmed; yea, my Brother Burton denys not, that there were many congregations in Ieruſalem.

So that now, I hope every judicious and intelligible Reader from all the forgoing Diſcourſe will ſee, that I have proved what I undertook, viz. that there were not only ſeveral Congregations and aſſemblies of Beleevers in the Church of Jeruſalem (which all the Independents, ſaving my Brother Burton deny) but that all thoſe ſeverall congregations and aſſemblies, ſeverally and reſpectively conſidered were Churches properly ſo called (which my Brother Burton thought a thing impoſſible to be evinced) and that all thoſe congregations and Aſſemblies notwithſtanding made but one Church, and were all of them under one Presbyterie governed communi conſilio Presbyterorum, which my Brother Burton & all the Independents do acknowledge; and therfore of neceſſity it muſt follow there was in Ieruſalem a ſubordination or combining of many Churches; all which nevertheleſſe were called but one Church, as being under one government, as the Churches at this day of Geneva, Bazill, and of the other reformed Cantons, all the which conſiſting of many congregations or churches properly ſo called, being united and combined together and ſubordinate, make up but one Church in their ſeverall Precincts, after the example of the Church at Jeruſalem, and the other Primitive and pureſt Churches, the government of all the which was left as a patterne of imitation to all ſucceeding … to the end of the world, to teach them to unite and combine themſelves▪ p. 242ther for the better and more orderly governing & regulating of them.

And it is very fit, that as the Mother Churches, and thoſe the moſt pureſt ones, were ruled and ordered, ſo ſhould all the Daughter Churches be moderated and regulated in all following Generations to the full conſummation of all things: yea, all reaſon will perſwade any intelligible man, that a Councel or colledge of grave Divines and experienced men, and men of Knowledge, Learning, and Integrity, ſhould know a great deale better how to governe, then a few giddy headed, witleſſe and worthleſſe men, & women, which moſt of the new Congregations conſiſt of.

Now in all the Primitive and Apoſtolicall Churches wee find this kind of government, as in the ſeven Churches of Aſia, the which conſiſted of many and ſeverall Congregations in their ſeverall Precincts, and yet made but one Church in their particular Juriſdictions, and all thoſe my Brother Burton ſpeaks of, and which hee brings in for the making up of a compleate paterne of Church government, were ſo governed communi conſilio Presbyterorum, as that of Epheſus, as I ſhall by and by briefly prove, after I have anſwered to what my Brother Burton hath yet to ſay in this buſines, to whoſe words if any credit may be given, then the Church of Ieruſalem it ſelfe which hee cals the firſt formed Church, was not a perfect formed Church; for hee accuſeth that of imperfection, and not that only, but all the other Primitive and Apoſtolicall Churches, ſaying that they were not compleate within themſelves; ſo that to make up a compleate patterne of a true conſtituted Church, we muſt borrow ſomething from each of them; and he affirmes, that there is the ſame relation betweene church and churches, that is betweene the Members of the body, every one having need of the other; ſo that of neceſſity by this his doctrine they were all dependent, by the which he doth oppoſe all his brethren of the congregationall way, who hold and labour to maintaine not the perfection onelyonly of every one of the Primitive churches within themſelves; but the parity likewiſe of them, and the equall authority; and affirme that they were all Independent; which opinion of theirs, my Brother Burton overthrowes, making them all Dependent.

But let us heare himſelfe ſpeake. Secondly, (ſaith hee) it being no more then one entire particular Church, and not any Dioceſan, or Provinciall Church, or the Presbytery thereof claſſicall, as you p. 243would beare us in hand it is a paterne to all particular Churches in ſucceeding ages; and yet (by your favour) not ſo perfect, as no Apoſtolick churches beſides it ſhould alſo come in, to make up the patern compleat; for wee muſt neceſſarily take all the Churches, &c. as you may ſee at large in his words before quoted. I deſire the Reader here in the ſecond part of his anſwer, to take notice of his expreſſions; where,

Firſt, there is Petitio principii, an ordinary Error amongſt ſophiſticall dealing men: hee begs the queſtion, denying the Preſbytery of the church at Ieruſalem to be claſſicall, which notwithſtanding the Scripture ſufficiently evinceth, as hath beene abundantly proved, viz. that the church of Ieruſalem conſiſted of many congregations, and notwithſtanding it was governed by the joynt conſent and common counſell of many Presbyters, to both which he accordeth, and yet as if nothing had beene granted by himſelf, or ſaid by me, to prove it, hee grolliſhly denieth it.

Secondly, I ſhall intreat the Reader to obſerve, how he doth not onelyonly contradict himſelfe, but oppoſe all his brethren of the congregationall way: for they all acknowledge, That the church at Jeruſalem, and the government of that, was to be a paterne of Government to all churches inſucceeding times, as being a moſt perfect paterne, and the Mother church, in imitation of the which Government as they pretend, they mould up all their particular congregationall churches; ſaying, that as the church at Jeruſalem had an abſolute power within it ſelfe, and was not dependent upon any other churches, as being compleate within it ſelfe, ſo ought every church in like manner, after the example of that church, to exerciſe all authority within it ſelfe, and not have dependency on any other; for in all particulars they avow, the church of Ieruſalem was a perfect formed church, and the ſame they aſſert of all the Primitive and Apoſtolicall churches. This I ſay is the Doctrine of all the Idependents beſides himſelfe, that I ever have read or talked with; yea, my Brother Burton, in the beginning of his Anſwer to his owne Argument, ſaith, that the firſt formed Church we finde, is in the ſecond of the Acts. Then if it was a formed Church (as hee confeſſeth) & then there was nothing wanting unto it; ſo that of neceſſity it muſt be a compleate and perfect church; for that that is deficient and deformed, that cannot bee ſaid to be perfect and compleate and a formed p. 242church; now if it were a formed church, as he above ſaid, then it was a perfect and an entire church, as all rationall men will eaſily and readily gather. And yet notwithſtanding here he affirmeth that it was not a perfect paterne; and therefore (ſaith he) for the making up of a compleate paterne of church government, all the other Apoſtolicall churches beſides it muſt come in. By which words of his, I maintaine, hee does not only oppoſe all thoſe of his owne party, who all hold the contrary, but contradicts himſelfe.

But let us heare himſelfe ſpeake: of neceſſity (ſaith hee) we are to take all the churches of the New Teſtament together, to make up one entire and perfect Church patern. For in the Church of Jeruſalem, we find Election of Officers, but we find not expreſſed that part of Diſcipline for caſting out of corrupt Members, as in the Church of Corinth, and ſo in the rest. For the Churches were not brought forth to full perfection in one day. Their very constitution had a graduall growth. The Church of Jeruſalem had not Deacons at firſt till there was neceſſity. The ſumme is, to make up a compleat patern, not only the Church of Jeruſalem, but that of Corinth, of Epheſus, thoſe of Galatia, and Philippi and the reſt are to be conferred together, that each may cast in its ſhot, to make up the full reckoning, ſo that what is not expreſt in the one, may be ſupplied by the reſt, to make up one Entire Platform. For the Scripture conſists of many Books, as ſo many Members in one body, one Member cannot ſay to an other I have no need of thee, 1 Corinth. 12. &c.

Thus my brother Burton confuteth all his brethren, who in all their writings with an unanimous conſent hold, that the church of Jeruſalem and all the other Apoſtolicke churches were prefect formed churches, and abſolute within themſelves and Independent: where as he blames them all of imperfection, and ſayes, They muſt all be conferred together to make up an entire platforme, which if it be not an oppoſing of them all and a contradicting of himſelfe, I referre to the Iudgement of the learned! For he in the beginning of his anſwer ſaid, The firſt formed church we met with was that in the 2. of the Acts, and yet he here accuſeth it of imperfection and faylings and therefore not formed: for at that time ſaith he it wanted Deacons, and we finde not expreſſed that part of Diſcipline for caſting p. 245out of corrupt members at any time, as in the church of Corinth and the reſt: So that by his Doctrine here was a great defect and fayling in the Church at Ieruſalem, and therefore it was not a church properly ſo called; for every church properly ſo called, according to his learning, muſt have not only a good Diſcipline but Diſtinct Officers and Members united into one church body reſpectively: for theſe are his formall words page 11. Now a church according to their diſcription truly formed and properly ſo called, is when it hath a particular Paſtor, and Teacher or Doctor and two to three Elders, and a Deacon with ten or eleven good men and women, with an explicite particular Covenant; now I ſhall deſire my brother Burton in his reply to ſend me word which of all the Miniſters that were there at that time was the peculiar-Paſtor of this formed church, and which of them was the Teacher or Doctor or who were their Elders and who were their Deacons for the diſtinction of Officers and Members united into one church body reſpectively, is that that makes up a formed church properly ſo called in their Dialect; and therfore if he cannot make all that I require of him clearly appeare, then he can never prove either the church at Ieruſalem, or any of the primitive and Apoſtolicall churches, churches properly ſo called; for we reade not in all the holy Scripture, that any church had a particular Paſtor and Doctor peculiar to it ſelf, or but two Elders and a Deacon, with a ſmall company of men and women: or any particular Covenant; but we reade that in all the churches there were mighty multitudes of believers and many Deacons, and that they had many Presbyters ſet over them and church Officers to governe them in common, and nothing in particular of that diſtinction of Officers and Members united into one church body reſpectively, with any ſuch Covenant which he and all the Independents ſay make a church properly ſo called: and without which in their Language it cannot be adiſtinct and formall church properly ſo called: from which I do with very good reaſon conclude and that from the new light I have from my brother Burton, that either the church at Ieruſalem, and all the other primitive churches were not churches properly ſo called or well formed churches according to the new-teſtament forme, which were impious either to thinke or ſay; or if they were, that then there may at p. 246this day be compleat churches properly ſo called although they have not diſtinct Officers and Members, united into one church body reſpectively, but ſerve their flocks and congregations in common.

So that all the bable of my brother Burton and his brethren of the congregationall way, is but wickedly and unchriſtianly to abuſe the world and to delude poore people when they demande ſuch things of their brethren as eſſentially neceſſary for the conſtituting of a church properly ſo called as God never required at his peoples hands, and of which there is neither precept nor preſident in all the holy Scriptures: for this diſtinction of Officers they call for in all churches, and many other things they rigidly exact of us for the compleating and forming of a church after the New-Teſtament forme, were not in the church of Ieruſalem, the mother church, and yet it was by my brother Burtons confeſſion the firſt formed church and that in the judgment of all the Independents beſides himſelfe, a perfect church at that time.

But becauſe he requres of me to ſhew him diſtinct Officers and Members, united into one body reſpectively in all the ſeverall congregations in the church at Ieruſalem, without which he affirmeth they were no formed churches properly ſo called; I deſire of him likewiſe that he would ſhew me that diſtinction of Officers and Members in that whole church that he demands of me in its parts, without the performing of the which all that he hath written is nothing; and he muſt of neceſſity grant that the church at Jeruſalem was not a church properly ſo called, if that diſtinction I ſay of Officers and Members be eſſentiall to the compleating of a church or churches. For he confeſſeth at that time he calls it a formed church, they had no Deacons, and all the Independents that ever I have ſeene or talked with, ſay they reade of no Elders in the church at Ieruſalem till the 12. of the Acts which was a long time after the firſt forming of this church: and we reade not at any time of any particular Paſtor or of any Doctor or Teacher ioyned with that Paſtor as is uſually in the churches of the Congregationall way, but that upon all occaſions all the people applyed themſelves to all the Apoſtles, and and ſaid Men and brethren what ſhall we doe? and that they continued in the Doctrine and fellowſhip of all the Apoſtles and that all things were tranſacted by the common Counſell of all p. 247the Apoſtles, and that they all laid their hands in the Ordination of the Deacons upon each of them; we heare nothing I ſay of any particular Paſtor or Teacher or of any Elders all this while; and yet by my brother Burtons Doctrine it was a formed church then, and we neither heare nor reade alſo any thing of an explicit particular Covenant which the Independents call the forme of a church, neither doe we reade of many things they now rigidly require of all ſuch …s deſire to be Members of their new Congregations practiſed in that Church. I ſhall therefore cordially deſire of my brother Burton, ſeeing the underwriters his tributaries have given him leave (as he ſaith in his Truth ſhut out of doores) that he ſhould baulke no truth he ſhall meet with in the plowing up of the Scripture, but ſhould Preach every truth, I ſay he having obtained this Chriſtian liberty of his Benefactors, and truth being now no more in priſon, that he would candidly and plainly without any reſerve Do…e… ad triarios redieritres, tell me the next time I heare from him▪ who was the particular paſtor in the church at Ieruſalem, who was their particular Doctor or Teacher, who were their Elders, who were their Deacons: ſeeing my brother Burton denieth any congregation to be a church properly ſo called if it have not its diſtinct Officers and Members united into one church body reſpectively; for theſe are his words; therefore I put him upon this to prove, and without proving it all that he hath hitherto writ both in this book and in his vindication will all prove but waſte paper to uſe his own language. I am confident he will not ſay that Iames or Peter were their Paſtor or Teacher, or that any of the Apoſtles were the Paſtor or Teacher of that particular church: for they were the Univerſall Paſtors of the viſible Catholicke church, and were extraordinarily ſent into all the world as the Scripture recordeth: therefore they could not be either the particular Paſtors or Teachers of that church: for as the Independents teach they muſt be fixt and ſhould not leave their charge and Flocks; neither can my Brother Burton tell which were their Elders; for the Independents ſay they reade of none in the church at Ieruſalem till the twelfth of the Acts: and therefore according to their doctrine they then had none: and it ſeemes to be my brother Burtons opinion; …or he …aith the Church at Jeruſalem wanted that part of diſcipline of caſting out of corrupt Members, which if they had had Elders, they could not have p. 248wanted: and for Deacons, my brother Burton acknowledgeth that at that time he calleth it a formed Church, they had none: So that by this I have now ſaid I beleeve it will be a difficult, if not an impoſſible thing either for him or any of his fraternity to ſhew me that diſtinction of Officers and Members in the whole Church at Ieruſalem which he requires I ſhould ſhew him in the ſeveral branches & congregations; without the which notwithſtanding according to his learning it cannot be a Church properly ſo called, and ſo then the church at Ieruſalē it ſelf was no church properly ſo called.

Therefore when he is at plow again (as now I underſtand he is) I deſire him that he would furrow up this truth unto me, and ſhew me that diſtinction of Officers and Members; withall, I deſire to be reſolved how he comes to make this diſtinction of Officers and Members, united into one church body respectively, to be the forme of a Church, when his brethren of the congregationall way make an explicite particular covenant to be the forme of a Church, and the Members and Officers to be the materials onelyonly of a Church; All theſe truths I deſire and that earneſtly, that my brother Burton at his next going to plow he would lay open and diſcover unto mee, and then I will conclude of him that he is a ſingular tiller and a very good husbandman in Chriſts field his Church, or otherwiſe hee will never be fit either to make a compleat Independent Country courtier, or an abſolute Independent Gentleman, but he ſhall be a Haberdaſher in the ſmall wares of Independency, and with thoſe I perſwade my ſelfe he will be beſt able to trade with.

But in the mean time till I heare from him I will affirme that if it be true he ſaith, That the Church of Jeruſalem wanted Deacons and Church diſcipline and an explicite particular covenant and many other good things they require of us for the compleating of a church or churches properly ſo called, then that Church was not perfect and compleat, and yet we read not that the Saints of thoſe times made any ſeparation from their publike Aſſemblies and Congregations though they wanted Officers and Diſcipline and many other things required now by them, ſo that we may learn from thoſe primitive and holy Chriſtians that we ought not to forſake the publike Aſſemblies of the Saints for want of ſome part of Diſcipline, or for want of ſome Officers, or for want of many things they now exact of all Chriſtians for the compleating and moulding of them into Church bodies pro perly ſo called: for we p. 249read, That in the Church of Jeruſalem they were perfectly converted and were Saints indeed, and yet that for ſome wants they made no ſeparation, rent or ſchiſme from their brethren, but that they dayly met together in their publick Aſſemblies, as in the Temple and in Solomons Porch, and from houſe to houſe openly and that in all love and charity with one accord; And yet if my brother Burton and the Independents may be beleeved, they had neither Deacons, nor Elders, nor diſtinction of Officers, nor a great part of Diſcipline nor many other of their requiſites: So that from the pious and godly example of thoſe glorious Saints, I learn this leſſon, That rents and ſciſmes are not to be made amongſt brethren for ſome failings in any Churches, yea though there be ſome defects not onelyonly in Officers and Members, but a very want of Officers themſelves and of a good Diſcipline alſo in any Church or Churches: and that they that do make rents and diviſions have a great deal to anſwer for.

Withall I learn that it may be a true Church though there be a failing in Diſcipline and a want of ſome chiefe Officers and Members: For my brother Burton acknowledgeth, That the Church at Jeruſalem was a formed Church, although it wanted both Officers and Diſcipline, and all thoſe things they now require of all ſuch as deſire to be made Members in their new Congregations. And therefore if this he now preacheth be ſolid and orthodox Divinity, and if he may be credited in what he writeth, as there was at that time no juſt ground of ſeparation from their publike Aſſemblies for want of thoſe things, ſo there is now in theſe our dayes no juſt cauſe of ſeparation from our Aſſemblies; if there be indeed a reall want of diſcipline and Church Officers, which we might long ſince have injoyed had not he and his brethren hindred our happy begun Reformation. Eſpecially I ſay we ought not to ſeparate when there is no failing or want in any dominative or fundamentall pointe of Religion neceſſary to ſalvation, and where all the counſell of God requiſite to eternall happineſſe is dayly publikely taught in every one of our Congregations and Churches, all which the Independents themſelves do acknowledge we want not.

Beſides it is granted by all orthodox Divines, that Diſcipline makes not for the eſſe but the bene eſſe of a Church: Yea the Independents themſelves hold, That Officers in a Church make not for the eſſe, but the bene eſſe of it, as the New Lights from the Summer Iſlands apparently delucidate: For they ſay, Though p. 250the Officers all dye, yet the Church ceaſeth not to be a church.

But to return to the matter in hand: Whereas my brother Burton affirmeth that the Church at Jeruſalem wanted Diſcipline and that it had not Deacons at firſt, and that the Churches were not brought forth to full perfection in one day, and that their very conſtitution had a graduall growth, I maintain that in all he aſſerteth, he is not onelyonly exceeding erroneous and ignorant, but underſtandeth not the very doctrine of the Independents, who are all againſt him in thoſe his aſſertions; for they all acknowledg and in expreſs words affirm it in their writings that all the Officers of the church were virtually in the Apoſtles, ſaying they were Paſtors, Teachers, ruling Elders and Deacons, &c. And therefore they wanted neither Deacons nor Elders (if their conceſſion be true) nor any church Officers, which is point blank againſt my brother Burton his opinion. They confeſſe likewiſe that all the Apoſtles and every one of them, had the Keyes of the Kingdome of Heaven, that is, the power of order and juriſdiction, viz: the key of knowledg and authority: And therefore they had alſo in the church of Jeruſalem that part of Diſcipline of caſting out corrupt Members. They acknowledge in like manner that all the Apoſtles had equall power amongſt themſelves, and that they had authority over all the churches as having the care of all the churches who were committed to their charge, and that they left both the Presbyters and people in their ſeveral churches to the exerciſe of all their particular rights, & impeached neither of them of their liberties. And they do alſo confeſs that as Paul by his own authority did excommunicate Hymeneus and Alexander. 1 Tim. 1. ver. 20. and others: ſo might the other Apoſtles have done, if they had had the like occaſion given them, and might have put any church, not only in mind of their duty and reproved them for their neglect of Diſcipline, but have injoyned and commanded them alſo to have put it in execution, as both Paul did the church of Corinth, and Saint John the ſeven churches of Aſia: which were all well conſtituted, and well and perfect formed churches, by their firſt conſtitution and brought forth to full perfection in one day, ſo as they had no need of a graduall growth as my brother Burton affirmeth. All theſe things I ſay, the Independents do accord unto. And all reaſon will perſwade any well grounded Chriſtians, That the church of Corinth p. 251was a perfect church at its firſt conſtitution before the inceſtuous perſon appeared in it; and the ſame they will ſay of the other ſeven churches in▪ Aſia, before the doctrine of the Nicolai…tans and that of Baalam and Jezabell ſprung up in them, and before thoſe lukewarme Laodiceans appeared and all the other offenders there ſpake of; all the which were ſo far from adding any perfection to thoſe churches, as it was a deformity to them all, to have ſuch creatures and failings amongſt them, and it was reputed their great ſinne to connive at them and ſuffer them to be amongſt them and in their bowels, which by their firſt conſtitution they had power to have caſt out: For it is well known that all thoſe churches at their firſt plantation and founding had all of them their Presbyters and Elders and all other Members and Officers as conſiſting of Saints, and had in all thoſe ſeverall churches both the power of order and juriſdiction and the power of the Keyes; and this in their firſt conſtitution; and therefore had no neede of a graduall growth but were all brought forth to full perfection the firſt day contrary to my brother Burtons doctrine.

And it is confeſſed likewiſe by the Independents and by my brother Burton himſelfe, That where there are Church Officers as a Paſtor and Teacher with an Elder or two and a Deacon, and where there are a few viſible Saints if they amount but to the number of twenty, nay if they be but ten or twelve gathered together according to their method, that there is a compleat formed Church where Chriſt is ſet up as King upon his Throne, and that this Church is clothed with Chriſts power and honoured with his preſence, the which likewiſe wanteth nothing for matter and forme, but hath plenary authority within it ſelfe; and therefore is as compleat a Church within it ſelfe as any church in the world; by all which it muſt neceſſarily follow and that upon their own principles, that it is brought forth in perfection in one day and hath no neede of a graduall growth.

Now I ſhall never beleevethat thoſe glorious churches founded by the holy Apoſtles in every city in the which they had their Elders and Presbyters and all other Officers appointed them, the which churches alſo conſiſted of viſible Saints, that they were not at their firſt conſtitution as compleat churches, and in the which Chriſt was not as well ſet up upon his Throne, as any of our new gathered churches of the congregationall way. Yea it were an p. 252impiety to think that the bleſſed Apoſtles did not know how to gather churches and how to ſet up Chriſt upon his Throne in them, and how to bring them to perfection in one day at their firſt conſtitution as well as our brethren the Independents, who notwithſtanding do all proclame they but imitate the Apoſtles, both in the gathering and conſtituting of their new churches. And therefore if the Independent congregations, are all compleated at their firſt founding and conſtitution, and be all compleat within themſelves, as having plenary authority and power within themſelves, much more had all the Apoſtolicall and Primitive Churches abſolute juriſdiction within themſelvs at their firſt conſtitution, which is yet more manifeſt from the reproofe given to the Church of Corinth by S. Paul who blameth them for not caſting out the inceſtuous perſon; and from the reproof given to ſome of the 7 churches of Aſia by Chriſt himſelf: For otherwiſe they if they had not bin perfect and compleat at their firſt conſtitution, might have replyed and anſwered, That they had no power to caſt out corrupt Members, and that their churches were not compleatly moulded up at their firſt founding, and that they wanted that part of Diſcipline; but none of theſe churches pretended any ſuch thing, neither could they; for Saint Paul had given the church of Epheſus by name a caveat to take heed of Wolves, that would riſe up among them after his departure, and had armed them likewiſe with power and authority for the caſting of them out, as it is at large to be ſeen in the twentieth of the Acts; and that church executed its power in finding out of falſe Teachers, and is praiſed for it, though the other are blamed. So that the neglect of this their duty, and not executing of their Diſcipline was that that was found fault with in them, and that they had not exerciſed that power that was given them in caſting out of thoſe corrupt Members from amongſt them. This I ſay was their failing, and for this were they blamed; ſo that it was not for want of Diſcipline or that they were not perfect at their firſt conſtitution, but their negligence and their not doing their duty was their ſinne.

Neither was the Church of Ieruſalem inferior to any other church in power, or wanted that part of Diſcipline of caſting out corrupt Members, as my Brother▪ Burton boldly, and without all reaſon affirmeth: for it is well knowne, that the church at Ieruſalem had power of life and death, as wee may ſee in the ſtorie p. 253of Ananias, and Saphira, his wife, the which if it could take away the very life of offendors, as it did theirs for lying to the Spirit of God, then it had power to caſt out any corrupt Members, and ſcandalous perſons, if they had had any amongſt them, as all reaſon will dictate to any well grounded Chriſtian.

But that wee reade not of any excommunicated in the Church at Ieruſalem, it was not for any want of Diſcipline, or power in that Church of caſting out offenders, but becauſe there was no open Delinquents and ſcandalous perſons; for they were all zealous of the Law (as it is well knowne) and would ſuffer none in the leaſt to tranſgreſſe it without queſtioning them; nay, if they conceived but an offence in the Apoſtles themſelves, they would call them to an account, as wee may ſee Acts the …1. where they queſtioned Peter for going in to the Gentiles; and it is conceived by learned and judicious Chriſtians, that the puniſhment alſo that was inflicted upon Ananias and Saphira, ſtrucke ſo great a terrour of offending into all the Ghurch, (as it is in expreſſe words declared) that they durſt not in publike be vitious; and therfore that made them all afraid of publike open and ſcandall; withall it is recorded that they were all true Beleevers, and Saints in the Church of Ieruſalem, and that they continued ſtedfaſtly in the Apoſtles Doctrine, and Fellowſhip, and in breaking of bread, and prayer, and were all true converts and Saints indeed; now no church uſeth to caſt out Saints, and men of a holy and unblameable converſation, and ſuch as perſevere in goodneſſe, and doe their duty, but the wicked and ſcandalous, which when there was none in the church at Ieruſalem, there was no need of excommunication, or at leaſt they had no occaſion of exerciſing that part of diſcipline at that time. For diſcipline in any church is as Magiſtracy in a Common-wealth or Kingdome, which is not a terrour to the good, but to the wicked, as Saint Paul ſpeaketh Rom. the 13. it is a comfort to well doers and as, the Magiſtrate uſeth the ſword onelyonly againſt Offendors and Delinquents; ſo the Officers of the Church exerciſe that part of Diſcipline only in caſting out corrupt and ſcandalous Members, (which is ſolely to bee put in execution againſt them:) and therefore that wee reade not of excommunication in the Church at Ieruſalem, it was not for want of that part of Diſcipline, but becauſe there were no publick and ſcandalous perſons there, as in the church of Corinth.

p. 254Beſides, all men know that Diſcipline is one thing, and the execution of diſcipline is an other, and is but the reſult and effect of diſcipline, as the church is one thing, and the Adminiſtration of the Sacraments is another: Power and Authority in a court, whether eccleſiaſticall or civill, is one thing, and the execution of the power of that court is an other: and as the execution of its authority makes it not a court, nor giveth not the power to it, but declareth it to be a court inveſted with authority; as in the Parliament the great and ſupreme court of this Kingdome, the cutting off of Strafford and the Prelates heads gave not power to the Parliament, but declared the power they had by their firſt conſtitution: for they were a court before, and had the power of execution before, but upon this occaſion they exerciſed it: but will any man ſay, if they had not at this time exerciſed their authority as they have not done for theſe many years before, that the great court had wanted that part of Diſcipline? all men that ſhould attempt to ſay that great councell wanted that part of Diſcipline, I beeleeve they would exerciſe ſome more of their authority to teach ſuch an one better manners or more wit.

Even ſo it was in the Church at Ieruſalem, they had diſcipline in that Church, though wee reade not of the putting of it in execution, as we do in the Church of Corinth, and Epheſus, neither wil any rationall man conclude, that all the other Primitive Churches wanted that part of diſcipline; becauſe I ſay wee reade onelyonly of the execution of it in the church of Corinth, and that of Epheſus, which is commended for it, and ſome of the other ſeven churches are blamed for not caſting out their corrupt Members, and becauſe they had not at that time exerciſed their authority, neither reade wee of it in the churches of Galatia, Coloſſe, nor amongſt the Theſſalonians, nor in the church of Rome, nor Antioch, nor in Samaria: will any man therefore ſay that all theſe churches wanted that part of Diſcipline, becauſe wee reade nothing of it in them? I am confident they will not be ſo fanaticall, as to make ſuch a concluſion from ſo brainſick a premiſe: much leſſe will any intelligible chriſtian argue as my Brother Burton does, ſaying, wee reade not of that part of Diſcipline in the church at Ieruſalem, of caſting out corrupt Members, Ergo, it had it not: this would indeed prove a non ſequitur, and ſuch a conſequenct or concluſion could leaſt of all have been made from the Church at Ieruſalem p. 255upon ſuch an Antecedent, then from any of the other churches, becauſe the church at Ieruſalem had not only the power of the Keyes within it ſelfe, but a legiſlative power alſo, who gave Lawes to all other churches, both for the ordering and ruling of them, and for the exerciſing of their Diſcipline in every particular, and that by Gods appointment; for out of Sion ſhall goe forth the Law (ſaith the Prophet) Iſa. 23. and the word of the Lord from Jeruſalem. So that the Church at Ieruſalem the Mother church gave power to all the daughter churches, and that both the power of Order and Juriſdiction; the power was radically in it, and in that church was the fountain of all authority, the ſtreames of the which flowed to all the other churches of the world: For out of Zion ſhal go forth the Law, and the word of the Lord from Jeruſalem.

And can any rationall man thinke it gave away all its power, and did not keepe a reſerve▪ donec ad triarios redierit res? I beleeve that all the Independents will much blame my brother Burton for this his raſhneſſe, in affirming the church at Ieruſalem wanted that part of Diſcipline for caſting out corrupt Members, when the Apoſtles themſelves had all power in their hands bequeathed unto them by Chriſt himſelfe, who ſaid, Mat. 28. verſe 18. 19. All power is given to mee in Heaven and Earth, goe yee therefore and teach all Nations, &c. and Iohn the 20. verſe 21, 22, 23. as my Father hath ſent mee, even ſo ſend I you; and when hee had ſaid this, hee breathed on them, and ſaith unto them, receive yee the Holy Ghoſt; whoſe ſoever ſinnes ye remit, they are remitted unto them, and whoſe ſoever ſins yee retaine they are retained: Loe! here was plenary authority given unto all the Apoſtles, who as they had the Keyes promiſed them in the ſixteenth of Matthew, here they now received them, and therefore they had the power in their hands, both of order and juriſdiction, which the Keyes imported, as all the learned know, and the very Independents doe not deny; now this power was not onelyonly given unto them, but unto all faithfull Miniſters their ſucceſſors, to whom Chriſt made a promiſe as well as to the Apoſtles, Matth. 28. that hee would be with them to the end of the world; neither doe wee ever reade that the Apoſtles and Miniſters in the church of Ieruſalem did ever relinquiſh their power, and therefore they wanted not that part of Diſcipline, as my Brother Burton grolliſhly affirmeth, who begins now to doubt, when hee begins to dote; but if there had been any juſt occaſion, without p. 256all controverſie, they would have put it in execution; but that church conſiſting of viſible Saints, and having no ſcandalous perſons amongſt them, had no occaſion of the exerciſe of that part of Diſcipline: which they wanted not though they exerciſed it not; for it is to be believed that the Apoſtles would have diſcharged their duty in puniſhing offendors if there had beene any.

And I believe that the Independents would blame any of their Schollers and Members if they ſhould ſay their new congregated churches wanted that part of Diſcipline of caſting out of corrupt Members, though they have not as yet in ſome of them put it in execution: for they have learned to diſtinguiſh between the power of a Church and the execution of that power in a church: for as it doth not argue that a Court of Juſtice hath not power of life and death when notwithſtanding it is inveſted with the Authority of hanging and drawing, though perhaps after it is erected they either have no occaſion of executing that authority that is given, or them out of Clemency will for a time ſhew mercy and uſe lenity towards offendors, not taking the extremity of the Law the more with humanity and kindneſſe to reclaime them; even ſo in all well conſtituted Churches the not executing of the power given them by Chriſt, or the not having juſt occaſion of putting that power in execution, doth not prove a want of that power: and if any of the Members of the new congregations ſhould ſo argue, againſt their new church Officers, I believe they would ſoone make uſe of their Keyes to ſhut ſuch a Member out of their Church doores, as my brother Burton falſly complaines that Truth was lately ſhut out of Aldermanbury Church doores.

And truly if one of their whibbling congregations have no want of that part of Diſcipline, though they execute it not: ſhall any man be ſo temerarious and unadviſed as to thinke that the power of the church, in Ieruſalem was evacuated or enervated, or that they had not that part of Diſcipline, when there was greater power in it then in any church in the world, all who had all the Apoſtles amongſt them and as Chriſts and Iohn Diſciples, all of them armed with the Keyes of the Kingdome of Heaven, and when the Magazine and treaſury of all power reſided continually in that church, and therefore that part of Diſcipline, when all other churches derived their power, authority p. 257and juriſdiction from that as the mother church. And to this I now ſay, I am moſt aſſured all judicious men will eaſily conſent and agree. And therefore my brother Burton affirming that the church at Ieruſalem wanted that part of diſcipline of caſting out of corrupt Members, ſaying, That neither the Church at Ieruſalem was a perfect patterne, nor none of the Primitive churches were compleat within themſelves, but that they muſt all of them neceſſarily be conferred together for the making up of a compleat paterne; ſo that every one of them was to bring in its ſhot to make up the full reckoning, that ſo what is not expreſſed in the one may be ſupplied by the reſt to make up a compleat platforme. Theſe are his formall words, adding with all, That as the Scripture conſiſts of many bookes, and the body of many members, and one Member cannot ſay to the other I have no need of thee 1 Cor. 11. So it was amongſt the Apoſtolicall churches they had all need one of another. I ſay my brother Burton in his thus ſpeaking, is not only againſt the opinion of all the Independents (for the which, I am aſſured th… will ſharply reprove him) but Volens Nolens concludes, that all the Primitive churches were neceſſarily dependent one upon another as the ſeverall Members are in one body, which is that that all thoſe of his party peremptorily deny, though indeede it be an Evangelicall truth, as I ſhall god willing abundantly prove in examining the government of all thoſe churches my brother Burton enumerateth, as that of Corinth, Phililppi, thoſe of Galatia and the reſt, with that of Epheſus, all which he brings in for making up of his compleat paterne and all the which I will take notice of though he and his Schollers will take no notice of my indefinite enumeration, of thoſe that were baptized by Iohn the Baptiſt and Chriſts Diſciples to be formed into a Church or churches.

I ſay although he will take no notice of my enumeration, I will take notice of thoſe churches he enumerateth, and prove them all Claſſicall and dependent upon their ſeverall Presbyteries, and that there was not an Independent church ſuch as they deſcribe unto us in the world in the Apoſtles time nor before our dayes, nor never ſuch a whimſie taken notice of before this doting age of the world. I ſhall alſo take notice of his words for matter of comfort to us poore Presbyterians who the Independents tearme at every word an Antichriſtian brood, who may not think it much p. 258nor be offended with it, but rather rejoyce when they accuſe our churches not to be well formed churches after the new teſtament forme, and when they ſay that our churches are not perfect churches and churches properly ſo called: for here my brother Burton a Maſter illdependent, cenſureth and judgeth not onelyonly the congregations in the church at Ieruſalem to be no churches properly ſo called, but the whole church of Jeruſalem it ſelfe for want of a great part of Diſcipline and for want of Officers, and blameth all other Churches, accuſing them likewiſe of faylings and imperfections, ſaying, that they muſt be all conferred together for the making up a compleat platforme, which is in plaine Engliſh to ſay they were all defective and not compleate and formed churches, which indeede is a horrid peece of blaſphemy and deſerves condigne puniſhment from all thoſe of his party.

And truly as it is a matter of wonder to ſee when men once deſert and forſake the truth, what errors out of pride and giddineſſe they ſoone f…ll into, ſo it may exceedingly rejoyce and comfort us, that in all their aſperſing of us and daily calumniating our Churches for ſome faylings and imperfections as they conceive, and in their denying of them to be true formed churches; for in this we are like ſufferers with all the Primitive and Apoſtolicke churches, all the which my Brother Burton accuſeth of imperfection and for faylings, ſo that if he will cenſure them, it is no wonder they not only condemne all our churches for Antichriſtian and not well formed Churches, but ſeparate from them as from ſo many Synagogues of Satan, for ſo they tearme our Aſſemblies: But now to take notice of my brother Burtons enumeration.

The ſum of all (ſaith he) to make up a compleat paterne, not onelyonly the Church at Jeruſalem, but that of Corinth, and thoſe alſo of Galitia and that of Philippi, Epheſus and the reſt are to be conferred together to make up one entire platforme. Thus he▪ Now then if it can be proved that all theſe Churches my brother Burton enumerates, as that of Corinth, Philippi, thoſe of Galatia, of Epheſus and the reſt, did conſiſt of many and ſeverall congregations within their ſeverall Precincts, and yet were all of them governed by the Common Councell of their ſeverall Presbyteries, and all of them notwithſtanding made but one Church i… p. 259their ſeverall juriſdictions, and that all thoſe Churches I ſay were Claſſically governed, and were all dependent upon their ſeverall Presbyters, as being ſubordinate to them, and likewiſe ſubject to the Synodicall Decrees at Ieruſalem; then it will follow, that all churches in ſucceeding ages to the end of the world are to be ſo governd: for all theſe churches make up an entire and compleat paterne or platforme of governing all churches for future ages, as my brother Burton granteth. I ſhall therefore deſire the reader (it being a buſineſſe of ſo great importance) to give me leave, as I proved the Church of Ieruſalem to conſiſt of many Congregations or Churches which my brother Burton calls branches of that Church, therefore neceſſarily depending upon the ſtock: So now briefly to evince, that all thoſe Churches my brother Burton enumerats conſiſted likewiſe of many Congregations and were all Claſſically governed. And then I will alſo prove, that according to the Independents definition of a Church, their very Congregationall Churches and Aſſemblies are not true Churches properly ſo called, and withall I ſhall make good by Gods aſſiſtance and that from their own Principles, that they are Dependent, All which I will doe in order.

And firſt I will begin with the Church of Samaria which is one of the reſt my Brother Burton ſaieth muſt be taken in for the making up a compleat platforme. This City of Samaria was the Regall City and the Palace or Chamber of the Kings of Iſraell, and was one of the greateſt Cities then in the world, and next to Ieruſalem the famouſeſt in all Paleſtine and one of the greateſt in all Canaan for extent, and it muſt needs be a great one that could entertaine the whoſe Aſſyrian army at one time, and it was exceeding populous, as all the ſtories of the Kings and Chronicles witneſſe, in the which we know there was a true Church in Chriſts time and that planted by Chriſt himſelfe, as we may ſee in the 4 of Iohn where we reade that our Saviour converted not onelyonly the woman of Samaria but many more who were made beleevers by his Miniſtry, as they themſelves acknowledge and teſtifie; and to this Church were many thouſands added by the preaching and miracles of Philip: for it is ſaid of them Acts the 8. verſ. 6. 10. 12. 14. that all thoſe that had bin ſeduced by that Jugler Simon Magus, which were in no ſmall numbers, every one of them being p. 260undeceived by the preaching and wonders of Philip, now believed and were baptized, ſo that there was a mighty company: for it is related that the people of the City with one accorde from the greateſt to the leaſt, both men and women believed and were baptized. Now if any man ſhall duly conſider and weigh things, this City was no contemptible one, as appears from that I ſaid before; and yet it is aſſerted by the holy Ghoſt who is worthy to be believed and credited that all the people of that City from the greateſt to the leaſt both men and women believed and were baptized: and therfore they could not all meet in any one place or a few, neither was any one Paſtor able to Teach them all, which appeareth in that the Church of Ieruſalem at firſt ſent two of the chiefeſt Apoſtles Peter and Iohn to Samaria, ſo that all this ſhews there was an innumerable company of believers in that City, all which could not meete in any one or a few places as all reaſon will eaſily perſwade. Beſides, the Apoſtles, Evangeliſts and the Miniſters of thoſe times had an other manner of converting faculty, then the Independents in our dayes, who I never yet heard converted any, though they have perverted and ſeduced many. For the Apoſtles and Evangeliſts and the primitive Miniſters there, were immediatly ſent of God, and inſpired with the holy Ghoſt and ſpake in all Languages, and did Miracles ſuch as none could doe but thoſe that came from God, as Nicodemus ſaid unto Chriſt, that none could doe ſuch works and miracles as he did except God were with him, Iohn 3. 2. for they cured all manner of diſeaſes with their word and ſhaddow, they raiſed the dead, made the lame to walke, and caſt out Devils, and did whatſoever was wonderfull. Withall they Preached unto them the glad tidings of joy and peace and of everlaſting happineſſe after a miſerable life here; and did alſo inſtruct them how to order their wayes and converſations here, ſo that they might live with honour and dye with comfort, and be uſefull to all men both in life and death and after death. And the Apoſtles, Evangeliſts and Miniſters of thoſe times, as they did good wherever they came, ſo they lived ſo holily and unblameably in all manner of converſation, and were men of ſuch integrity, ſincerity and of ſuch plaine upright dealing, as the people that beheld their converſation, and ſaw withall their workes of wonder that they did, ſaid of them, that p. 261gods were come downe amongſt them in the likeneſſe of men, ſo that they converted whole cities and countries whereſoever they came; yea, it was an ordinary thing with them to bring whole Nations in a ſhort time, and with a few Miracles to the obedience of the faith, as wee may ſee through the whole Storie of the Acts, and from that of Paul, Rom. the 15. verſe 18. 19. where the Apoſtle abundantly declareth the effect of the Goſpel and Miracles of thoſe times, who wrought ſo powerfully whereſoever they came, even to the converting of whole countries and cities, and ſo they prevailed in this citie of Samaria, that the people of the ſame were ſpeedily converted from the greateſt to the leaſt, both men and women, who all beleeved and were baptized; and what rationall man will thinke, or can beleeve, that all the people men and women of a mighty and royall citie, could meet in any place or a few to partake in all acts of worſhip, but muſt neceſſarily be diſtributed into divers congregations and churches, if they would partake in all ordinances? and yet all theſe made up but one Church, as being under one government, that of the Presbyterie; for there were Presbyters ordained in every Church, and in every citie, as is apparent from Acts the 14. verſe 23. and Titus the 1. And now I have proved that the two Mother cities of Paleſtine, Ieruſalem and Samaria conſiſting of many congregations, were Presbyterially and claſſically governed: I will goe on to the other cities of the Gentiles enumerated by my brother Burton, and prove that they alſo conſiſted of many congregations, and aſſemblies, and were all ſubordinate to their ſeverall Presbyteries and Claſſes.

And firſt I will begin with the citie of Corinth, w^ch was a famous citie, and in the which there was an illuſtrious church, and therfore in it alſo there was conſtituted a Presbytery, that was many Presbyters to governe and rule that Church and thoſe congregations under them: for it is ſaid, Acts the 14. that Paul and Barnabas ordained them Presbyters in every church, and Paul and Barnabas were Miniſters in the church of Corinth; yea, Paul planted this church, and Apollo with Barnabas, and the Presbyters watred it; and therefore there muſt neceſſarily be many congregations and aſſemblies in that church: For one Paſtor or Miniſter would have beene ſufficient for owne flocke, at leaſt a Paſtor and a Teacher, or a Doctor would have beene ſufficient to have fed one p. 262congregation: now in that they had many ordinary Paſtors, and many extraordinary Teachers in it, with all good reaſon it followeth, that there were many aſſemblies and many congregations in that church, which will yet more abundantly appeare from its firſt conſtitution or planting: for wee reade of multitudes, both of Jewes and Gentiles in that Citie that beleeved, Acts the 18. verſe 5. 7, 8. &c. and that beſides Iuſtus, Criſpus alſo and all his houſhold, and many Corinthians beleeved, and were baptized, and the Lord alſo ſaid that hee had many people in that Citie, ver. 10. which by the diligent preaching of Paul for eighteene moneths together were converted, verſe 11. for whoſe further building up in their moſt holy faith, Paul, Apollos, Timothy, Cephas, and many other extraordinary, & famous Miniſters and Teachers, beſides their owne Presbyters, were all conſtantly imployed in ſeaſon & out of ſeaſon in preaching the Goſpel, and adminiſtring the holy Sacraments, and labouring in word and doctrine, 1 Cor. 3 & 4. all the which imports many congregations and aſſemblies of Beleevers in that Citie.

Beſides, both the Epiſtles of Paul to the Corinthians ſhew that there were multitudes of deceitfull Teachers, Seducers, and falſe Apoſtles, which urged the ceremoniall Law, and the obſervation of it, and they alſo had their congregations and aſſemblies: there were alſo many vaine Inſtructers and idle Teachers, who though they kept the foundation, yet built upon it wood, hay and ſtubble: Now all reaſon will ſuggeſt, that Paſtors of ſuch ſeverall minds, and teaching ſuch ſeverall & diſcrepant doctrines had all of them ſchollers, & followers of the ſame opinion wherof their ſeveral Paſtors were, as now we ſee in the ſeveral Sects in our times; & therefore they did not all meet in one or a few places, except we underſtand their meetings for the convention of their Officers with a part of the more choyce people for diſcipline; beſides, as wee have expreſſe mention of a Church in Aquila, and Priſcylla's houſe, 1 Cor. 16. ſo there were many other meeting places in Corinth, where the Chriſtians aſſembled themſelves together: for in expreſſe words there is mention made in that Epiſtle of churches in the plurall number, 1 Cor. 14. verſe 34. Let the women ſaith the Apoſtle keepe ſilence in the Churches: by which it followeth, that in Gods dialect congregation and church are ſynonima's, and not that onelyonly, but that there were many churches in this church p. 263of Corinth, and that they were all but one church, as being ſo many branches, and depending all upon that ſtocke, and therefore were all claſſically governed, and ſubordinate to one Preſbyterie.

The ſame may be concluded of the Church of Philippi, where verſe the 1. Paul and Timothy ſalutes all the Biſhops and Deacons, ſo that in the firſt entrance of that Epiſtle wee meet with a colledge of Biſhops and Presbyters, for they were all one, and wee meete alſo with many Deacons; all which proves to any underſtanding man that there were many congregations and churches; for one Deacon would have ſerved for one congrgeation or aſſembly; and yet they all made but one church, as being ſubordinate to one Presbyterie, and governed by their joynt conſent and common Counſell; and that there were multitudes of Beleevers there, it is evident from the variety of Teachers, beſides their good and godly Biſhops; for Paul ſaith, there were dogs amongſt them, evill workers, and thoſe of the conciſion, and he bids the Philippians to beware of thoſe, Chap. 3. verſe 2. and there were many other of their Teachers which were worldly men, that minded earthly things, whom hee proclames enemies of the Croſſe of Chriſt, who made their belly their God, as too many of the Independent Miniſters now adayes doe, chapter 4. verſe 18, 19. and gives them in command to ſhun their example, and only to follow his, and ſuch as walked as hee did, whoſe converſation was in Heaven; and many ſuch Teachers there were in the Church of Philippi, and ſuch as taught the Goſpel out of good will and ſincerely; all which ſufficiently prove there were many congregations of Beleevers in this Church; and that it was yet but one Church, and governed by a claſſis and colledge of Biſhops and Presbyters. And the ſame may be ſaid of the church of Galatia, where Paul complaines that there were many falſe teachers amongſt them, which hee wiſht were rooted out, and cut off or deſtroyed: ſo that it followeth, that in that church alſo, there were many congregations, and they were all governed by the joynt conſent & common counſel of a Presbyterie there; for there were Presbyters ordained in every church, and in every Citie. And now I come to the ſeven churches of Aſia, and that by name my brother Burton ſpeaks of, viz. the church of Epheſus, with which I will conclude, and this was but one church in the ſingular p. 264number, Revel. the 2. of the which Paul called the Elders to him, Acts the 20. verſe 17. In the which church there were ſuch infinites of Beleevers, as they could not all poſſibly meet in any one place or a few; yea, Paul himſelfe declareth as much in expreſſe words in the 20. chap. verſe 20. where hee ſaith that hee taught them publickly, and from houſe to houſe, which in the originall is foreign which by Maſter Knollys his learning ſignifies per ſingulas domos, and therefore by him acknowledged to be many congregations, as in the forgoing diſcourſe is ſuffic…ently proved; and all reaſon indeed will perſwade it, had it not in words beene ſpecified. For Epheſus was a famous citie, and a place of great trafficke, where Paul preached two whole yeares, by whoſe hands God wrought no ſmall Miracles, ſo that all they that dwelt in Aſia heard the word of the Lord Ieſus, both Iews and Gentiles; and through other wonders that were wrought in that city, it is related that the word of God grew mightily and prevailed, as it is at large ch. 19. ſet down, ſo that great multitudes of the very Schollers, and ſuch as ſtudied curious Arts, were alſo converted, and burnt their Bookes, the price of which amounted to fifty thouſand peeces of ſilver, in ſo much that feare came upon all the Greekes and Iewes that dwelt in Epheſus, and the name of the Lord Ieſus was magnified. And can any man conceive or beleeve, that all the Jewes and Greekes in Epheſus a mighty citie, and a mart Towne, could all meet in any one place together to communicate in all acts of worſhip, yea? were it not a madneſſe to thinke ſo, if the very diverſitie of their languages and tongues of the people did not diſſwade it? for if they would all be edified, they muſt underſtand their Miniſters preaching unto them, which ſo many people of ſeverall Languages and dialects could never do by any one; for it was then a Miracle to have the gift of tongues, which for the moſt part were conferred upon the Miniſters, and Publiſhers of the Goſpel, and upon ſuch as were to be ſent from place to place, and from Citie to Citie to convert the Nations, ſuch as were the Apoſtles, Evangeliſts and Prophets, all extraordinary men, and very ſeldome had the ordinary people the gifts of the Holy Ghoſt conferred upon them, but it was chiefly upon ſome ſelect and choſen ones, not upon all promiſcuouſly, bu… upon ſuch as the Apoſtles laid their hands; for if it had beene upon all, then Simon Magus needed not have offered money to the Apoſtles for the p. 265purchaſing of the gifts of the Holy Ghoſt, if thoſe graces had been promiſcuouſly given; but without all doubt it was but to ſome ſortsof men for the moſt part that the gift of tongues was diſtributed, ſuch as the Apoſtles made ſpeciall choyce of, for ſo it appeares, 1 Cor. 12. ver. 10. 11.

And therefore when the common people had not the underſtanding of all languages, they if they would be edified, muſt have ſuch to preach to them as they could underſtand, and therefore all the Jewes and Greeks in Epheſus muſt neceſſarily have divers places to meet in, if the multitudes of them otherwiſe had not been ſo great but that they might have aſſembled themſelves together, and onelyonly that they might be edified. Beſides the great multitudes that we read of at the firſt plantationof this church, the Scripture ſaith Acts the 20. That for three whole years together Paul taught them night and day as an extraordinary Miniſter; they had alſo Timothy ſometime amongſt them and other extraordinary teachers and a whole colledge of Biſhops and Elders ver. 28. who all had the care of the flock committed to them with a charge that they ſhould feede that church which Chriſt had redeemed with his blood; They had a commiſſion likewiſe given them to oppoſe all falſe Teachers, which they faithfully performed, as the Lord beareth them witneſſe, Revel. the 2. ver. 2. ſaying, I know thy workes, and thy labour and thy patience, and how thou canſt not beare them which are evill, and thou haſt tryed them which ſay they are Apoſtles, and are not, and haſt found them lyars. By which we learne that the Government of that Church was wholly committed into the hands of the Presbyters, who had the charge for the examination and tryall of the doctrine of all Teachers that came amongſt them; and that they were inveſted with power likewiſe and authority of caſting them out that were Deceivers and falſ Teachers; and we farther learne that the care of all thoſe ſeverall congregations was committed to all the Biſhops and Presbyters of that Church in common; and although it conſiſted of many congregations, yet it was but one church, and therefore was claſſically governed communi conſilio Preſbyterorum; and ſo were all the other ſix churches of Aſia governed, in all and every one of the which there were many congregations and churches of beleevers as is manifeſt from the manner of Chriſts concluding his Epiſtles, ſent by the Miniſtry of Saint John to all thoſe Aſian churches Rev. p. 266the 2. ver. 7. Let him that hath an eare hear what the ſpirit ſaith to the churches: From the which I thus argue.

He who maketh the particular or ſingular church he writeth to, to be a multitude or company of Churches not one onelyonly (as the body is not one member onelyonly) he doth make that one church to which hee writeth to in ſingular or particular, to be a Preſbyterian, Claſſicall, or Collegiate Church: But Chriſt in his Epiphonemicall concluſion to every Church, which he had spoken to in ſingular or in particular, doth ſpeak of the ſame as of a company or multitude of Churches, let him that hath an eare heare what the ſpirit ſaith to the Churches: Ergo, One Church hath many Churches in ſubordination to it, and is claſſically or collegiately governed communi conſilio Presbyterorum.

To the which argument the Independents anſwer by denying of the aſſumption, ſaying, that the words may be taken conſequentér, as well as antecedentér, with relation to what followes, as well as to what goes before; and they cite Junius his teſtimony for the proofe of this their denyall, nothing to the purpoſe. They produce alſo Maſter Bains his authority to as little end. Chriſt (ſaith he) doth not uſe the plural number, in respect of the one Church preceding, but in respect of the ſeven collectively taken, it being his will that the Members of each ſingular Church ſhould lay to heart both ſeverally and joyntly, whatſoever was spoken to them and to others.