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

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

p. 467The fourth Quere is, whether for the admiſſion of any one into Church-fellowſhip and Communion, a private ſolemne Covenant be requiſite or neceſſary for the making of any one a Member, the neglect or refuſall of the which, makes them incapable of their Member-ſhip and admiſſion? There is no queſtion betweene us and the brethren, about a publike covenant, for we have Preſidents of that in holy Scripture, in all publike reformations.

The fifth Quere is, whether the women and people, as well as the Presbyters and Miniſters have the power of the Keyes, and whether the women have all their voices in the Church, both for election and reprobation of Members and officers, as well as the men, and whether the conſent of all the women, or the greateſt part of them, bee requiſite for the making of any one a Member or Officer, ſo that if they gain▪ſay it, being the greater number, or allow of it, the moſt voices carry the buſines? this is the fifth Querie, the practiſe of the which, as of all the former, the brethren in ſome of their Congregations hold for orthodox, and thinke all theſe things required of any that offer themſelves to be a Member.

The laſt Quere is, whether the practice and preaching of all theſe things, and the gathering of Churches after this manner, be to ſet up Chriſt as King upon his Throne? and whether Churches and Aſſemblies thus congregated be the onelyonly true Churches, and in the which onelyonly Chriſt rules aud reignes as King, and all other that are not moulded up after this faſhion, bee no true congregated Churches, and in the which Chriſt is not ſet up as King upon his Throne, which is the opinion of the brethren, as wil afterward appear.

If I have failed in any thing in ſtating the queſtion, or in any of theſe Quaeries, the brethren muſt pardon me; for I ſpeak according to the practice of ſome of their Congregations, and according to the doctrine many of them teach, not onelyonly in their owne Aſſemblies, but in every Pulpit through the Kingdome where they come, as I ſhall be able to prove: And therefore if I have been miſtaken in any thing, they may blame their own practice and teachers, and thank themſelves alſo, that in the ſpace of almoſt three yeares (though it has been again and again deſired at their hands) they have not ſo much as ſet down the modell of their government, and what they would have, with all the appertainances p. 468belonging unto it, that all the world might be out of doubt. What therefore I find practiſed amongſt ſome of the moſt zealous of them, and the moſt approved for integrity, and what I ſhall be able to prove, that I have without any ſpirit of bitterneſſe ſpecified.

And now according to my method propounded I will ſet down their Anſwers to what all of them have to ſay to the ſeverall branches and parcells of the inſuing diſcourſe concerning the gathering of Churches; onelyonly in this I ſhall refer every cavill they make againſt my ſeverall quaeries and arguments to their right place; whereas I ſaid before, they had in a confuſed and diſorderly way by ſnatches anſwered to what they thought themſelves beſt able to deal with, eitherwholy paſſing by the main arguments with ſilence, or ſlighting of them with contempt, wherein I ſhall in their due places diſcover their diſhoneſt dealing.

But before I come to my anſwer, I ſhall deſire the Reader to hear, firſt what Mr Knollys and I. S. ſay concerning me about this ſecond queſtion.

Hanſerdoes words are theſe Page 14. And this queſtion (ſaith he) the Doctor brancheth into ſix Quaries, wherein the judicious Reader may perceive the Doctor (through miſ-information I conceive) hath miſtaken the ſtating of the queſtion, which he partly acknowledgeth. Thus Mr Knollys ſpeaks.

I. S. his words are theſe Page 15, 16.

The ſecond queſtion, ſaith he, is of the manner of gathering of Churches and of admitting of Members and Officers propoſed by him: 1. in the Chaos it ſeemes. 2. orderly, (as he ſuppoſes) drawn forth into ſix Quaeries, though I dare not ſay there is not interfering, tautologie and great confuſion. The nature in which the things are: viz. of Quarie, incourages me rather to do ſome thing in them, for that I hope the Doctor will not be great of his own ſenſe, but take an Anſwer of theſe things from thoſe that know the way better then himſelfe, who it ſeems is but a Catechumenos therein. I ſhall here therefore indeavour to inſtruct him inſtead of refuting him, for as much as to me it ſeems unmeet, that a man ſhould be polemically exerciſed before he be poſitively principled. Thus ſpeakes learned I. S.

For my brother Burtons good opinion of me and his kind expreſſions of his love towards me I ſhall in their places record them with my due thanks to him for the ſame.

p. 469But whereas Maſter Knollys accuſeth me of ignorance in the ſtating of the queſtion, and ſaith that I have partly acknowledged it, and conceives that this miſtake in me aroſe from a miſ-information: In all he ſaith he playes the vain man; for I am able to prove from their dayly practice all that I there ſet down, and know the queſtion as well as any Independent living, and can at any time make it appear that Maſter Knollys knows not the Independents principles. And ſo far as their New Lights have illuminated the world, ſo far I know of their wayes; and that I acknowledged and no other thing: But why did not Mr Knollys in this place, if I were miſtaken, honeſtly ſhew me my error? And why did he not as beſeemed a Chriſtian and a man truly fearing God, now ſet down fully and plainly what their Way is that all men may know where to finde them? Theſe ungodly men are not ſo honeſt as to ſet down their way, and yet they pretend others are ignorant of it: when notwithſtanding they know it better then themſelves. In the ſame ſteps of Hanſerdo doth I. S tread in accuſing me of interfering, tautologies and great confuſion, and that I am great in mine own ſenſe, and that I am but a Cateshumenos, and that he knows the way better then my ſelfe, and that he will endeavour to instruct me instead of refuting me, for as much as to him it ſeems unmeet that a man ſhould be polemically exerciſed before he be poſitively principled.

Thus this wretched man tramples upon me for my ignorance, and vapours at no allowance of his own knowledge, and yet keeps not his promiſe with me, to inſtruct mee, or to ſhew me my error, wherein he proclames himſelfe to be a very unworthy creature, that I ſay no more: for it had been his duty to have ingenuouſly here ſhewn unto me my failings if I were in ignorance, and to have truly and uprightly ſet down what their Way is (ſeeing he affirmeth he knoweth it ſo well) that all men might at laſt be undeceived if in error. This I ſay had been the part of a ſincere Chriſtian and one truly fearing God, in the number of the which I cannot think or beleeve I. S. to be ſo long as he fondly boaſteth of himſelfe and keepeth not his promiſe: and it is moſt apparently evident to all that have read his wicked Pamphlet that he is in the gall of bitterneſſe and band of iniquity where they find nothing but brutiſh impiety and apparent ignorance: For he himſelfe, though a great teacher, knoweth not neither what he ſaith nor whereof p. 470he affirmeth; who is as apparently neſcient as Hanſerdo of the Independents Doctrine, and had need himſelfe to be poſitively principled before he be polemically exerciſed.

But whereas J. S. accuſes me to be a Catechumenos in their principles. I will undertake this upon my life before the whole Kingdome to make it good, that I know the Independent way as well as any Independent in England; and I farther undertake if the great Councel of the Kingdome ſhall call me and all the diſſenting Brethren before them, that I ſhall be better able in halfe a dayes ſpace to deliver in, what modell they would ſet up (if they will deal ingenuouſly before God and the world and ſpeak their conſcience) then they all put together ſhall be able to do; I may perhaps be thought ſomething preſumptuous; But J. S. his fond expreſſions makes me ſpeak that I do, which notwithſtanding I ſtill undertake to make good.

And if I have not been miſ-informed, there was one of the congregationall way, and none of the meaneſt of them, hearing my brother Burton ſpeaking very trivially of me, after he was gone out of his preſence and paſſing a long with a friend of his and of the ſame fraternity, much blamed my brother Burton, ſaying, that he had heard him ſpeak as hyperbolically of me both for my learning and honeſty as ever he heard man ſpeak of another, and added moreover, that though I differed from them in opinion, yet he conceived that I was the ſame man ſtill in all reſpects that I was when my brother Burton ſpake ſo well of me, and ſaid withall that he did verily beleeve, whatſoever Maſter Burton ſpake in a vilifying manner of me, that I was better acquainted with their Way then he himſelfe. And there will be no great difficulty if occaſion ſerve to prove all that I now ſay. And therefore J. S. playes the child to babble thus to me, who by Gods aſſiſtance and the power of his might ſhall be able to confound ten thouſand ſuch as he is, and to teach both him and all his complices whether aſſembled or not aſſembled, that their tenents are moſt wicked and abominable. And I hope that ſucceeding ages will ſay that God inabled me to be as good as my undertaking, for in his might I ſhall ever come out againſt all the Independents and Sectaries.

And now I come to anſwer to all their Replies to my Quaeries.

p. 471And firſt whereas they babble about the generall ſtating of the queſtion and divide thoſe things that I had joyned together and made but one generall queſtion of, they ſhew themſelves but triflers and not ſerious Chriſtians. For I never made any; doubt but that the Miniſters of the Goſpell may gather Churches for God in all ages ſent his Prophets and Miniſters for this very end to gather in the loſt ſheep of the houſe of Iſrael and all ſuch as belong unto his election into his houſe; for I know that the ordinary way to bring men to the knowledge of God and of Chriſt, wherein conſiſts life eternall, is by the miniſterie of the Goſpel, this I ſay is the ordinary meanes God uſes for the perfecting of the Saints, and for the edifying of the body of Chriſt, and this I have learned from the holy Scripture, Epheſ. 4. 11, 12, 13. & 1 Cor. 12. 28.

And therefore all the pudder that I. S. and my Brother Burton make with their grolliſh Interrogations about that buſines is but to beate the ayre, and nothing to the purpoſe, and no anſwer to my Quere, as the Reader may well perceive, if hee lookes but backe to the question and firſt quere, neither can my Brother Burton or I. S. make it good by any one example out of the holy word of God, that the ordinary Miniſters of the Goſpel, did ever leave their owne ordinary charges, to which they are called, and whereto they are fixed, with a command not to leave them, and that under a pretence of a new way, or new light did run about to gather converted men, from among converted men, and ſo picke out of other mens folds and flocks the beſt and fatteſt ſheepe, and molded them into ſeverall Congregations and Aſſemblies, as ſeparate and diſtinct bodies and Churches from them, and who had no Church-fellowſhip with other Congregations, but were independent from them, and abſolute amongſt themſelves: I ſay and affirme, that neither my Brother Burton, nor I. S. nor any predicant of the congregationall way can ſhew me any one Preſident of this kind, either in the Old or New Teſtament; and this was the queſtion, whether there were any ſuch thing to be found in the Scripture; and not whether the Miniſters of the Goſpel may gather Churches, as both J. S. and my Brother Burton deceitfully make it. Now whereas in the 12. page hee compareth our Churches and Congregations with the Popiſh Aſſemblies, and ſaith, that they profeſſe themſelves to be Chriſtians as well as the Proteſtants, and that their gathering of people out of our Miniſters p. 472flocks is as tolerable as gathering them out of Popiſh Pariſhes and Aſſemblies; for this is the drift of his reaſon; hee dealeth moſt uncharitably, and unchriſtianly with his brethren; for hee himſelfe in his booke called Babell no Bethell, hath there by the helpe of learned Calvin and Chemnicius, and other Orthodox Writers, proved that the Church of Rome is both Idolatricall and hereticall, and errs in the foundation, and that all the Papiſts living and dying in that their Faith and beleefe, are in the ſtate of damnation. So that they being conſidered in his notion, are as Infidels and aliens from the common wealth of Iſrael; and the gathering of churches out from amongſt the Papiſts is to open their eyes and to turn them from darkneſſe to light & from the power of Satan to God, and as bringing men out of heatheniſh idolatry or from Jewiſh obſtinacy, from the companies and congregations of the which all Chriſtians have an injunction to come out, they being commanded to come out of Babylon.

Now I ſay in that my brother Burton compares all the Chriſtian brethren in our congregations to the idolatrous Papiſts, he ſheweth the uncharitable opinion he hath of us all, ſo that now it is no wonder that upon all occaſions he proclames us all the enemies of Jeſus Chriſt and his Kingdome. But bleſſed be God, We beleeve that through the grace of our Lord Ieſus Chriſt we ſhall be ſaved as well as any Independents think they ſhall be ſaved Act. 15. v. 11. Seeing God hath put no difference between us & them purifying our hearts by Faith. And therefore he deals very unchriſtianly & unbrotherly with us to compare us to the Papiſts, eſpecially when according to our Covenant our Pariſhes and Churches are purged both of the Service Book & Hierarchy and all Popiſh Superſtition, as he himſelf acknowledgeth in the 13. page of his uncharitable Pamphles: and therefore this his inſtance of gathering Churches out of our congregations who beleeve in God as well as they▪ anſwers not to the queſtion.

And for his other inſtance in the 13. Page, Where he asks me if I know not that the ancient Church of the Jews was then a Church when the Apoſtles by their preaching gathered a Church out of it? a Christian Church out of the Iewiſh Synagogues?

For Anſwer, I ſay firſt, that I well ſee (and that without ſpectacles) that by theſe ſtones he hurls at all his brethren, and caſts up duſt yea dirt thus in their faces (to uſurp his own expreſſion) pa. 13. p. 473that he ſhews his want of love and charity to us, comparing our congregations and Churches at every turn to the Popiſh and Jewiſh Synagogues, and eſteeming of the gathering out of people from amongſt us, to be the ſame with gathering men and women from out of their Idolatricall and Jewiſh Aſſemblies: for why otherwiſe if this be not his meaning, doth he bring his inſtances from both the Papiſts and the Jews at every turn? and therefore for his ſo dealing, in the firſt place I anſwer, that he is very injurious to his Brethren and muſt ſeriouſly repent for this uncharitable dealing.

But ſecondly, I anſwer that my brother Burton is much miſtaken: for the Apoſtles did not gather Chriſtian Churches out of the Jewiſh Synagogues, as we may ſee in the ſecond of Iames and through the whole ſtory of the Acts, where we finde that the Apoſtles in all their peregrinations ever frequented the Synagogues and preached unto them there, and our Saviour himſelfe notwithſtanding all the ſcandalls in that Church and all their traditions, preached daily in the Temple and in their Synagogues, as the Scripture relates; yea and the Apoſtles themſelves after Chriſts reſurrection preached dayly in the Temple and in all Synagogues wherſoever they journyed; yea Chriſt himſelfe commanded all his followers, the whole multitude with his own Diſciples and Apoſtles to hear the Phariſees Matth. 23. ver. 1, 2. And without doubt they did obey their Maſter and made no ſeparation from the Synagogues and S Paul in the 10. to the Hebrews, blameth thoſe that did leave the aſſembling of themſelves together: therefore he did not allow of a ſeparation from the Synagogues and from Chriſtian Aſſemblies and moulding themſelves into ſeparate Congregations, under a pretence of a more refined holineſſe and pure partaking in the ordinances, which is the pretence of all ſtraglers; all ſuch proceedings were contrary both to the precept & example of Chriſt and his Apoſtles who taught and practiced the contrary, Chriſt commanding the man out of whom he had caſt the devills, and that would have followed him, that he ſhould go to his own friends and abide amongſt them ſtill; and he ever ſent all thoſe lepers he cured to the Prieſts; he never gathered Churches out of the Jewiſh churches, neither did ever any of the Apoſtles or godly Miniſters do any ſuch thing, but blamed it in all; and therefore the Independents going againſt both precept and example, are p. 474highly diſobedient to God, and have for theſe their wicked and ungodly practiſes a great deal to repent of and to anſwer for: And if we will compare times with times, we may beleeve it was amongſt the Jews as it was amongſt us under the Prelates raign and power, thoſe godly and powerfull Miniſters ſuch as my reverend Tutor Maſter Richard Rogers, Mr John Rogers of Dedham and Mr Dod and others; when they ſometimes went to viſit their friends through City and Country by their preaching they gained many Souls unto God in many Towns and Villages, where after they had (through the bleſſing of God upon their Miniſtery) converted them, they left them ſtill abiding in their ſeverall Pariſhes injoyning them diligently and carefully to wait upon their Miniſters there, diſſwading them from ſeparation upon all occaſions; and ſo it was amongſt the Jews, they came out to the Miniſtry and Baptiſme of Iohn and heard him upon every opportunity, but never left their own Synagogues and their own Miniſters, as the Scripture relateth, when they returned to their ſeverall abodes, and ſo they went out to hear Chriſt and his Diſciples as occaſion ſerved, and then returned home again to wait upon the ordinances in their ſeverall dwelling places, and they had Chriſts command to do this, neither is it ever recorded in all the New Teſtament, but in the tenth chapter to the Hebrews, that the Chriſtians relinquiſhed the Jewiſh Aſſemblies, for which they are greatly blamed by Saint Paul. And I am confident if all the Independents doe not ſeriouſly repent of their wicked and phariſaicall ſeparation from our Aſſemblies, the Lord will ſhew at laſt ſome fearfull judgment upon them. For I affirme it, they have not one preſident for all theſe their practices in the whole Book of God: and therefore my brother Burtons inſtance of the Apoſtles gathering of Chriſtian churches from out of the Jewiſh Synagogues, as it is in all reſpects unchriſtianlyand and deceitfully done to delude his fellows, ſo it is not true that he averreth: For the Apostles did never gather Chriſtian Churches out of the Iewiſh Synagogues: for they had a command from Chriſt to the contrary; neither was there any cauſe for any Chriſtians to ſeparate from them; for they exerciſed at that time nothing but the Morall Worſhip in their Synagogues, having Moſes and the Prophets dayly read and interpreted unto them Acts 15. 21. and to thoſe Synagogues that unerring Councell at Jeruſalem, conſisting of all the Apoſtles and Preſbyters Act. 15. did p. 475ſend all the people and their ſeverall cities to be inſtructed in Moſes; therefore the Apoſtles and Miniſters of thoſe times never gathered Chriſtian Churches out of the Jewiſh Synagogues, as my brother Burton would infer to make good their wicked ſeparations from us; and their gathering of their Churches out of our Chriſtian and beleeving Aſſemblies, which, I am ever, by Gods aſſiſtance, able to make good, is nothing to the queſtion that I propounded concerning the gathering of Churches out of already gathered Churches. And therefore hitherto my brother Burton hath befooled himſelf to no purpoſe but to diſcover unto the World how little skill he hath in Divinity when he is out of a common place wherein every child may learn as much and far more then he can teach him. And this anſwer to my brother Burton concerning gathering of Chriſtian Churches out of Iewiſh Synagogues for the juſtifying of their unwarrantable ſeparation, may ſerve to the ſame objection whereſoever the Reader ſhall meet with it, as Page 18, &c. And this might ſuffice to have anſwered to what my brother Burton had to ſay to the firſt Quaerie concerning gathering Churches out of Churches: But becauſe my Brother Burton conceives that if they ſhould not ſeparate themſelves from our Chriſtian Aſſemblies (whom he ſaith do not come up cloſe to the rule) into their ſeveral new gathered Congregations, they could not ſet up Chriſt upon his Throne as not making his word the rule of reformation or a ſufficient rule upon which we muſt neceſſarily depend, for the form and law of Reformation, and that we ought not to wait on men; and thereupon propoundeth a quaerie to me Page 19. thinking by this means the better to juſtifie their unwarrantable proceedings: therefore I ſhall firſt gratifie my brothers deſire and anſwer to his demand and then I will paſſe on to reply to what he and his complices have to ſay to my five other quaeries.

But I will ſet downe my Brother Burtons oowne words which are theſe, p. 19. ſeeing (ſaith he) wee have all bound our ſelves by ſolemne Covenant to reforme our ſelves, and thoſe under our charge, according to the word of God; yea, and every one to goe before others in this Reformation; tell me now Brother (ſaith hee) if it were not a matter worth the while for our Reverend and Learned Aſſembly, ſeriouſly to take into debate, whether the general tying up of men to waite neceſſarily on the Synod for its finall reſolution about Church government, be not an uſurpation upon our Chriſtian Liberty p. 476and a Diminution at leaſt of the authority and ſufficiency of Scripture, and ſo conſequently be not a trenching upon a fundamentall hereſie; as alſo an inhibition, reſtrayning every man in his place, Miniſters, Maſters, &c. from ſetting upon the work of Reformation, and ſo neceſſitating a violation of our Covenant, or a dangerous retarding of the worke; thus my Brother Burton: theſe and ſuch like are the ſubtill baits, and cunning ſnares wherewith he catches and draws into his Net many ignorant, yet well meaning tender hearted Chriſtians, whereas Reformation and Diſcipline in the Church in the full power thereof, had beene ſettled long ſince, had not Independents ſtudied ways to moleſt our peace in oppoſing the ſetling of Church government, according to the word of God; for this they have, and doe labour to withſtand with all their might and great ſubtilty, by which meanes my Brother Burton, and thoſe of his faction increaſe and ſtrengthen their party, and ſet up their new wayes, and give an in-let to old and new hereſies without interruption; but this practice of Independents is offencive to God and man, and abſolutely contrary to that Covenant, which we have all entered into. For when we covenanted for Reformation, it was to be underſtood that wee were thereby ingaged to humble our ſelves before the great God, and with faſting and prayer earneſtly to ſeeke to the Lord, who is wiſe in heart, and mighty in ſtrength, Job 9.4. able to over-power the hearts, wils and affections of Principalities and powers; yea, of the greateſt Kings and Monarchs in the world; who by his wiſedome can adviſe, counſell and direct, and by his mighty and omnipotent working, and by the operation of his ſpirit can inforce, and compell them to obey his Royall commands, and to ſet up an univerſall Reformation of Religion and Diſcipline in his Church, in its full power according to his ſacred word and divine will: And whereas wee have all bound our ſelves by ſolemne Covenant to reforme our ſelves, and all under our charge, according to the word of God, this ſtrictly binds every one of us in ſpeciall to Reforme our ſelves, and thoſe under our charge, by forſaking every ſinfull way and evill practice, that wee or they have formerly walked, delighted and continued in, whereby wee have provoked the Holy one of Iſrael unto anger, Iſaiah 1. 4. and hereby Magiſtrates, Miniſters, Parents, Maſters of Families are bound to take care, that all under their charge frequent the Ordinances of God, and exerciſe all holy duties with them, and that they do… p. 477not ſuffer any to wander and ſtraggle abroad into dangerous ways and by-paths, and errors and hereſies, and blaſphemous tenents; for if they let them walke where they pleaſe, it ſhewes but little care taken to reforme and keepe them in the right way, which leads to happineſſe, and it is a violation of this part of our Covenant, where wee have bound our ſelves every one, to reforme one, and all under our charge; yea, and wee are bound every one to labour to goe before others in this Reformation: But our Covenant doth not therefore bind every man and woman to take upon them to ſet up, and follow what Government ſeemes good in their own eyes, or rather is moſt ſuitable to their boundleſſe ſpirits: our Covenant gives no ſuch Liberty to any; for were this the ſenſe of the Cov…nant, when it binds every particular man to indeavour to goe before others in Reformation, this were to covenant againſt ſinne, Formality, and Tyrannie, and to vow for unlawfull Libertiſ…e, Prophaneſſe, and an Anarchie which would bring inevitable confuſion in Church and State; for under the pretence of going before others in Reformation, Hereſies, unwarrantable, corrupt, and dangerous new opinions would then be broached, maintained, and diſperſt abroad, without either the feare of God or man (as at this day wee are taught by ſad experience); and all theſe deadly and deſtroying Hereſies would be diſſeminated and divulged under pretext, that their ways are agreeable to Gods word, and that they come neerer, and walke more cloſe to the rule of Chriſt then others doe: although their feet tread not in the ſteps of his commandements, but walke in wayes contrary to his holy will; and therefore ſuch diſorderly walkings as theſe, are a Deformation of Religion, not a Reformation according to Gods word and our ſolemne Covenant which wee have all entered into. But my Brother Burton, as I related before, puts it to the queſtion, Whether or no it be not an uſurpation upon our Chriſtian Liberty, and a diminution at leaſt of the authoritie and ſufficiency of Scripture, &c. for a man to be tyed to waite on the Synod for its finall reſolution for Church government: It may be anſwered for Magiſtrates to be zealous for Reformation, and to ſettle that Church government which God hath appointed is ſo farre from being any uſurpation upon our Chriſtian Liberty, or a diminution of the authority and ſufficiencie of the holy Scripture, as they have warrant for it out of holy writ; and the practice of the moſt godly p. 478Princes is there recorded for their example and incouragement, to go on undauntedly in the work, 2 Chron. 15. 8. to the 16. v. 2 Chro. 17. the 6, 7, 8, 9. 2 Chron. 29. &c. 2 Chron. 30. &c. 2 Chron. 31. 31. &c. 2 Chron. 34. &c. 2 King. 23. to the 24. ver. Ezr. 9. Neh. 9. ſo that Gods word be the abſolute rule to direct them in this their undertaking, and the true intent of our Covenant, is that we will all be ayding and aſſiſting to the utmoſt of our power to further them in their holy indeavours. Now wherein for the effecting of ſuch a Reformation that may in all things bee grounded on Scripture can a better courſe bee taken then authority hath appointed? namely, by calling together an Aſſembly of Miniſters, men skilfull in the originall tongues, learned in all other ſciences, and approved to be godly, pious, zealous, orthodox men, and mighty in the Scripture, and which is more, to be ſelfe-denying men, who being met together have humbled themſelves by faſting and prayer before the Lord of Heaven and earth, imploring his divine aſſiſtance, illumination, and direction out of his holy word, for the Reforming and ſetling the Government of the Church, according to his ſacred will; and for theſe godly, conſcionable, and learned Miniſters, as they did thus meet together, ſo they have ever ſince laboriouſly ſearched the Scriptures to find out what is the good will and pleaſure of our God herein, and they have not concluded of any thing, but what they bring their warrant for out of Gods word, being taken from the example, practice, precepts and commands of the holy Apoſtles (and the Churches in their times) for that government which they ſtand for, and humbly deſire to have ſetled aud eſtabliſhed in the Church of God. Now can it be juſtly ſaid, that if men waite patiently while theſe truths are diſcuſſing (which have beene the longer by reaſon that daily oppoſition, and many cavilling argumentations that have beene brought againſt that truth which they hold forth, by ſome irreſolvable ſpirits) that this is to tye them to waite on the Synods finall Reſolution? no ſurely; for to waite on the meere reſolves of men, the wiſedome of the State would never permit to tye any man, but to waite on Gods word, and thoſe warrantable and unqueſtionable truths, which by the Synod are clearely demonſtrated out of the ſame, concerning Church-government; and this is a truth cannot be denyed, or gain-ſaid, that it is better, and the ſafeſt way for men to waite, ſee, and ſeriouſly conſider of p. 479what God ſhall out of his word reveale to his faithfull ſervants the Miniſters, who are met together in his name and feare for this very end and purpoſe, diligently to ſeeke and find out his good will and pleaſure in this particular, then for men to tye themſelves to the private opinions and wayes & policie of ſome particular men, who under the pretence of going before others in Reformation ſet up what government they pleaſe, and cauſe people to enter into a Covenant of their owne framing, for all which when matters are rightly ſtated and tryed by the ballance of the Sanctuary, there is not any colour nor warrant out of Gods word, nor in the ſolemn Covenant which we have taken; & therefore in the judgement of all, who are humble and low in their owne ſight, and who ſincerely aym at the glory of God, & Zions peace; it is not thought any uſurpation upon our Chriſtian Liberty, nor diminution of the Scriptures authority, nor retarding of the worke, to waite and ſee what God ſhall make cleare to the Synod out of his word, upon their debates, conſultations and anſwers to all oppoſing parties; for this is a way to make truth perſpicuous, and as wee are exhorted to try all things, and hold faſt that which is good; ſo thoſe that are godly, and will not be deluded with ſhewes, they bring all theſe reſults to the Touch-ſtone of Gods word, and if they find that they indure the teſte, then they dare not but receive and hold them faſt, being the words of ſound and wholeſome truths, ſo that the finall Reſolution for Church government which men waite for, is not from the Synod, further then they hold it forth, and make it manifeſt to be agreeable to the Scriptures, and to that rule all men are bound to ſubmit, and we ought to waite and ſee what the Synod doth conclude of out of Gods word, as the Church of Antioch, and other Churches did, Acts 15. where we have a Preſident for our imitation ſet before our eyes, in the which wee may obſerve that the Chriſtians of thoſe times were as well inſtructed as any in the new gathered Churches, or any of the diſſenting brethren, whether aſſembled or not aſſembled, and yet all thoſe holy and godly Chriſtians thought it no uſurpation upon their Chriſtian Liberty, nor no diminution of the authority and ſufficiency of the Scripture, nor no dangerous retarding of the worke of reformation, and of ſetling their Church-government, to waite upon the Synod at Ieruſalem for their finall reſolution about that queſtion there in debate, and which had cauſed ſo great a ſchiſme p. 480betweene the Jewes and Gentiles; I ſay theſe glorious and truly precious Chriſtians had none of theſe panicke feares the Ill-dependents of our times are troubled with, but willingly and cheerfully waited upon that Synod and Councell, without making in the meane time any rents and ſeparations from their Chriſtian brethren; and this their doing was left for our example to teach us to doe the like, and not under a ſemblance and ſhew of going before others in …reformation to make rents and ſchiſmes in the Church and State, and to gather new Churches, and ſeparate Aſſemblies; and this ſhall ſuffice in way of anſwer to have ſpake to all my Brother Burtons cavils againſt my firſt Querie, and for anſwer likewiſe to the queſtion propounded by him to mee: and now I come to ſee what my Brother Burton hath to ſay concerning my ſecond Querie, viz. touching the requiſites in thoſe that are to bee made Members; the Reader may looke backe to the querie by which hee will the better diſcerne the Grollery of the man, As for I. S. hee anſwers to that querie (although it be the practice of many of new gathered Churches) that hee knowes none ſuch who hold it ſo; ſo that it ſeemes I. S. is but a Catachumenos in the Independents doctrine, whiles hee undertakes to inſtruct others in it: But my Brother Burton he is well verſt in all the Illdependent diſcipline, both for the Theory and Practick, who anſwers thus to my ſecond querie, page 14. I pray (ſaith he) what harme is in that, that none are to bee allowed of but by the conſent and approbation of all the congregation? for anſwer I ſay, very much harme, in regard they impoſe a Law upon their brethren, that Chriſt the King of his Church never laid upon his people, by which they deprive them of that Chriſtian Liberty Chriſt hath purchaſed for them, and in the which they have a command to ſtand faſt, Gal. 5. 1. which is not to bee intangled with any yoake of humane bondage. But it will not be amiſſe to heare his reaſons; They (ſaith he) who are to walke together, ſhould firſt be agreed together, as Amos the 3. 3. (an two walke together except they be agreed? If therefore any one of the Congregation can object any thing, as a juſt cauſe of non-admittance of a Member, hee ought to ſhew it, not onelyonly for his owne peace, but the peace of the Church, &c. A ſecond reaſon is this, to know thoſe well (ſaith hee) that are to be admitted, abundans cautela non nocet, in things weighty we cannot be too wary; nor do we ſo much look at circumſtances in converſion, as the ſubstance.

p. 481This is all my brother Burton hath to anſwer to my ſecond qu…ry which he calleth a caption.

But for anſwer, I expected that he ſhould have produced ſome command or example out of Gods Word, for the ratifying of this their practice in their new congregations; for that is ever to be the rule of Chriſtians obedience, and where our King Chriſt Jeſus hath ceaſed to command, there all his ſervants muſt ceaſe to obey; now when theſe of the congregationall way have neither precept nor preſident for theſe their proceedings in their admiſſion of Members, it is but a vaine tradition of their owne braine and ought by all Chriſts true Diſciples to be abhorred and abominated.

But whereas my brother Burton ſaith, that they that are to walk together, ſhould first be agreed together, and cites theſe words out of third of Amos ver. 3. Can two walke together except they be agreed? To this I thus Reply:

Firſt, that if the Independents were Gods, and all the Presbyterians went on in wicked and ſinfull courſes, then this queſtion of his had been to the purpoſe; but when it is certain that the Illdependents are ſinners as well as the other Sonnes and Daughters of Adam, and many of them known to be notoriouſly ſcandalous, not onelyonly for their damnable and hereticall opinions and ſchiſmaticall doctrines, but for their lying, rayling, hypocriſie, pride, covetouſneſſe, &c. and all of them guilty of the ſin of ſeducing and miſleading the poor people; I ſay in all theſe regards, I ſee no reaſon why there ſhould be any neceſſity layd upon Gods heritage and people to be acquainted with them and their ways, except it be that all ſuch as fear God and will walk in his pathes, by knowing of them, may ſhun them and their by-wayes, which they are bound to do both from precept Prov. 4. v. 14, 15. Pſ. 1. v. 1. and from the example of our Saviour, Ioh. 2. ver. 24. where it is ſaid that Ieſus did not commit himſelfe unto them, becauſe he knew them. And ſo all good people and ſuch as truly fear God ſhould make uſe of their knowledge to ſhun ſuch ſeducers and deceivers, and to decline all their by-wayes.

But ſecondly, I anſwer that God hath no where injoyned or required that thoſe that either are to be made Chriſtians, or to be admitted into Church fellowſhip ſhould either know the faces of all the Members of the congregation, or ſhould be particularly acquainted with the whole church that he is to be admitted a Member p. 482of: For we have no warrant for ſuch practice in the whole Scripture, neither is there any example of it from one end of the Bible to the other; and therefore it is meer Will-Worſhip and a ſerving of God after the commandments of men, which is ſo often condemned in holy Scripture, as Iſaiah 29. Matth. 15. Mark 7. Coloſſ. 2. and therfore ought to be abhorred as an intolerable yoke of bondage, which neither we nor our forefathers could bear Acts 15. Whereas Chriſts yoke is eaſie and light, and they that take his yoke vponupon them finde reſt unto their ſoules Matth. 11. ver. 28, 29, 30. who ſaith unto his people, Come unto me all ye that labour and are heavy laden and I will give you reſt. He doth not ſay, If you will come to me and be admitted into church▪ fellowſhip, you must firſt walk ſometime with my people and be acquainted with them; I ſay Chriſt the King of his church hath given no ſuch command either to thoſe that are to be admitted or to his Miniſters and ſtewards of his houſe which is his church of any ſuch practice.

Thirdly, I anſwer that as there is an impoſſibility almoſt for any man or woman to be acquainted with a whole Church, ſo it is neither neceſſary nor uſefull: For that knowledge that is required as neceſſary to ſalvation and for the making of any fit to be church Members, conſiſts in theſe things, that they repent and beleeve and be baptized, and that they ſhould know the onelyonly true God and whom he hath ſent, Jeſus Chriſt. John 17. And this is the firſt thing abſolutely neceſſary to ſalvation which is required of all ſuch as will be Chriſts Diſciples.

The ſecond thing is, the knowledge of our ſelves, which conſiſts in ſelf-denyall and regeneration, For if any will be Chriſts Diſciples they muſt deny themſelves and take up his croſſe dayly; For ſo ſaith Chriſt our King Matth. 16. Luke 9. And again John 3. ver. 3. Chriſt ſpeaking unto Nicodemus, ſaith to him and in him to all men, Except a man be born again he cannot ſee the Kingdome of God ver. 5. Except a man be born of water and of the ſpirit he cannot enter into the Kingdome of God: He muſt be a new creature, ſaith he. And this is the knowledge that Chriſt the King of his church requires as neceſſary for their ſalvation, ſo for their admiſſion into church fellowſhip, and he that has theſe qualifications has as much as Chriſt requires; and there is no need of any particular or familiar acquaintance with all thoſe of the congregation or with the whole church or that they ſhould walk ſome time with p. 483them, therefore it is wickedly done in all thoſe of the congregational way to impoſe laws of their own making upon the people of God their brethren who are a free people: and therefore they that deſire to ſerve their King Chriſt Jeſus and to hear and obey his voice only, ought to deteſt all theſe falſe teachers that would ſo inthrall them, eſpecially they ought to abominate their practices becauſe they make theſe their traditions Gods Ordinances.

But whereas my brother Burton ſaith that abundans cautela non nocet, and that they look not ſo much at circumſtances in converſion, as the ſubſtance.

I affirme it is a moſt arrogant expreſſion in any ſo to ſpeak; for in his thus ſpeaking, he makes as if it were in the power of poor mortall creatures to ſearch mens hearts and judge of the ſecrets of the ſame which is onelyonly Gods peculiar: but that is not all, but in this his expreſſion there is a high ſtrain of confidence in the man that he will ſeem to be wiſer then Chriſt himſelfe that was the King and Lawgiver of his Church and the mighty Councellour; and yet he gave no precept for this abundans cautela: and yet it is moſt certain, that he revealed the whole will of his Father, and his Diſciples alſo delivered unto the church the whole counſell of God Act. 21. And yet neither Chriſt nor his Apoſtles did ever deliver this doctrine of walking with the church ſometime, nor never ſpake of this abundans cautela; therefore I gather it is neither part of the will or councell of God that they injoyn this walking upon his people: therefore all the true ſubjects of Jeſus Chriſt and all his leige people ought to abominate and abhorre all ſuch uſurpers as my▪ Brother Burton and his complices are, that trample down the Laws of Chriſt our King and impoſe their own inventions and traditions upon his people for Christs Ordinances and Statutes.

And this ſhall ſuffice to have ſpak to what my brother Burton had to ſay to my ſecond Qu…rie.

To the third quaerie, concerning the conſent of the people and congregation, my brother Burton replyes that it is anſwered before, which was no anſwer to that quaerie.

But now learned I. S. comes in, and Page 18. We hold it (ſaith he) yea, that for the admiſſion of any to Memberſhip or Office bearing in a church the conſent of the congregation or the major part thereof, as well as officers, be required, and that as well in regard every one takes a charge upon him as in respect of intereſt.

p. 484I expected that this groll I. S. ſhould according to his promiſe, not onelyonly have given me a parcell of words; but as he accounted me a Catachumenos, that he ſhould have taught and inſtructed me out of Gods Word, which muſt be the rule of our obedience, and out of his ſtatutes, where ever Chriſt the King of his Church had ever given ſuch a law unto his people that they ſhould admit of none into his houſe without the conſent of all their fellow ſervants, and where he did reſign his authority and put it into the peoples hands, and commanded them that they ſhould take a charge of his family upon them as having an intereſt in it: and where Chriſt did ever by any law or ſtatute make his people ſervants to each other, as that they ſhould take a charg over them & have an interest in them to judge them at pleaſure; all this I looked for at I. S. his hands, and that now he ſhould have fully informed me in it; eſpecially when we have a command from Chriſt our King to the contrary I deſire to go on warily 1 Cor. 7. 23. who ſaith to all his ſervants and ſubjects by his Apoſtle, Ye are bought with a price, be not ye the ſervants of men: Now if we are not to be the ſervants of men, how then comes it to paſſe that the Independents make us not onelyonly ſervants but ſlaves and vaſſals to them? for what greater bondage and ſervitude can there be in the World then to be under the controule of every one his fellow ſervants? ſo that without their good likin… they can neither come in nor go out of their maſters houſe, nor be admitted to do that ſervice their maſter calls for at their hands, but if any one of their fellow ſervants ſhall except againſt him, he muſt be kept out of doors. I appeal here to the judgement of all men whether there were ever extant in the World ſuch a generation of Lordly Gentlemen over Gods heritage ſeen ſince mortality inhabited the earth; or that did ever more impudently domineer and Lord it over Gods Clergyes then in this our age where every man makes himſelfe a Lord and Judge over his brother who is purchaſed by Chriſt his King and made free by his Word; eſpecially is not this a horrid inſolency in any to take upon him to judge his brother, when there is a ſtatute, law and a command laid upon him to the contrary? Rom. 14. 13. Let us not therefore (ſaith the Apoſtle) judg one another any more, but judg this rather, that no man put a ſtumbling block or occaſion to fall in his brothers way, in the which Law & ſtatute there are 2 obſervables.

The firſt is this, that no man ſhould judge his brother any more: p. 485and this ſtatute is ratified by many other and from moſt warrantable and divine reaſon; the other ſtatutes that confirme this are many in the ſame chapter with the reaſons thereof: For ſaith the Apoſtle, What art thou that judgeſt another mans ſervant? to his own maſter he ſtandeth or falleth ver. 4. therefore thou oughteſt not to judge him, For to this end (ſaith he) ver. 9. Chriſt both dyed, roſe again and revived, that he might be Lord both of the dead and living. Chriſt ſaith he is our Lord both by donation, by conqueſt, by purchaſe, by covenant, by fellowſhip with the ſonne and with the Father, we were given unto him by God the Father, and he conquered all our enemies and led captivity captive, and vanquiſhed the ſtrong and armed man and diſarmed him, and reſcued all his ſervants out of his ſlavery, & he hath redeemed us by no leſs price then his pretious blood, and we are his people alſo by covenant and by communion in his graces and reſurrection and glory injoying with him all felicity and everlaſting happineſſe with an eternall Kingdome; therefore ſaith he in the 12. verſe, Why doſt thou judge thy brother, and why doſt thou ſet at naught thy brother? we ſhall all ſtand before the judgement ſeat of Chriſt. Therefore judge not thy brother. And St. James ſaith, my brethren be not many Maſters. And this I ſay is the firſt obſervable out of that text; that we ought not to judge one another any more.

The ſecond obſerveable is that no man ſhould put a ſtumbling blocke, or occaſion of fall in his brothers way. Now I appeale unto any man, what greater ſtumbling blocke, or occaſion to fall can be put in any mans way, then when men on their own heads impoſe a Law upon their brethren that Chriſt our King never gave to his people, or what greater ſcandall and offence can be given to a poore ſervant of Jeſus Chriſt his King, then to be thruſt out of their Maſters doores, or to be kept out of their Maſters houſe, and to be judged at the will and pleaſure of his fellow ſervants, whether hee be fit to come into his Maaſtars family or not; if this be not to judge his brother, if this be not a ſcandall; yea, if this be not an intolerable tyrannie, there was never any either judgement, ſcandall or tyrannie in the world, nor greater rebellion and contumacy againſt the King of his Church, and againſt his ſubjects▪ ſervants, and redeemed ones: and therefore if the Pope and Prelates were ſo much abominated and abhorred of all men for their uſurpation over Gods heritage and clergies, how much ought p. 486ſuch ſquanderling fellowes as this I. S. and his complices be abominated, who thus take upon them to diſcerne into the very ſecrets of their brethrens hearts, and to judge them fit or not fit to be received into Church fellowſhip, and into the communion of Saints, and according to their conceit and opinion, ſo to bring in their verdict of admiſſion or non-admiſſion, when Chriſt our Lord and King ſayes, judge not leſt ye bee judgod, Matth. 3. and bids all men that are heavie laden to come unto him, Matth. 11. and ſaith, Iohn the 6. v. 37. Him that comethunto me I will in no way caſt out.

Here the Lord the King of his Church gives free admittance to all his ſubjects and ſervants to come into his Kingdom and houſe; but here is my Lord Taps his Chaplaine and his aſſociats, and they all take upon them this power and authority, that except it be by their good leave & liking, they ſhall not be admitted into the houſe of God; for they have a charge over that houſe, and an intereſt alſo; theſe are I. S. his owne expreſſions.

Now I do here againe appeale to any that have but any ordinary underſtanding, whether there was ever ſuch a ſupercilious brood of creatures in the world before theſe Ill-dependents were hatcht that can thus trample all the Lawes of Chriſt under their polluted feet, and yet pretend they onelyonly ſet him up upon his Throne, when notwithſtanding it is apparently evident, they practiſe the contrary, and violate all his moſt holy Statutes, and preferre their owne traditions before his commandements, as this is one of judging their Brethren, and not admitting of them into Chriſts Church and houſe, without the conſent of the whole Church, when Chriſt nevertheleſſe hath enacted ſo many Lawes to the contrary.

And this ſhall ſuffice to have ſpake in way of anſwer to what I. S. had to ſay to my third querie; the fourth followes concerning the covenant, whether neceſſary to admiſſion? To which my brother Burton thus replyes, page 14. Now (ſaith hee) the very name of a Covenant is become a bug-bear to many, and tels us moreover what hee hath ſaid concerning their covenant in his vindication (that learned peece of ſtuffe, ſuch an other as his Truth ſhut of doores) and his Proteſtation proteſted, and then hee makes a briefe Deſcription of their covenant to no purpoſe, and then concludes, that it is not the name of Covenant that is ſo terrible, but the order p. 487of Church-communion; and this is to thoſe onelyonly, that having uſod to walke without a yoake, as the Scripture cals ſonnes of Beliall, love not to come under the yoake of Chriſt, then which to a willing bearer nothing is more eaſie and ſweet. I expected from my Brother Burton eſpecially, who talkes ſo much of ſetting up Chriſt upon his Throne, as hee counts all men enemies of Jeſus Chriſt, and Converts but in part, when they come not up cloſe to the rule of Reformation, Gods Word; for thus my brother ſpeaks, page 18. I ſay I expected from him, that hee ſhould have ratified their practice, in admitting of their Members by a particular explicite covenant from the Word of God, and from either ſome command, or ſome example, both which when this their practice wanteth, it can not be of faith, and therefore is ſinfull.

But I deſire the Reader to obſerve ſome particulars in my brother Burtons expreſſions, not to ſhew the vanity, ſinne and uncharitableneſſe of them all, for that would require a tractate by it ſelfe. But firſt; I pray obſerve, the very name (ſaith hee) of a covenant is become a Bug-beare to many, that is to ſay a terrour againe a few lines, after he ſaith, that it is not the name of a covenant that is ſo terrible, but the order of Church-communion. Here I leave my Brother Burton to reconcile his owne contradiction, the very name of a Covenant (ſaith hee) is a Bug-beare, and it is not the name of a covenant that is ſo terrible.

Secondly, hee acknowledges that this covenant is a yoake, and ſo it is indeed; but withall it is worthy of obſervation, hee cals it Chriſts yoake, and yet it was never impoſed upon the people of God by Chriſts command, nor was it appointed by him: ſo that whatſoever they bring into the church upon their owne braines they impoſe it upon the people as one of Gods Ordinances, which is an inſufferable inſolencie in theſe men.

Thirdly, my Brother Burton accounteth of all ſuch as will not ſubmit it themſelves to their government, and goe in their church way to receive or take their covenant, to be the ſonnes of Belial, and not under Chriſts yoake; theſe are his words, page 14. Thus charitably the Independents thinke of all the Presbyterians their Brethren, becauſe forſooth wee will not enter into their covenant, which notwithſtanding they can neither give us either Precept or Preſident for ou… of the whole Word of God, they account us the ſonnes of Belial. Now wee are taught, that whatſoever p. 488is not of faith is ſinne, and whatſoever is not grounded upon Gods Word, all men know is not of faith, which when their Church practiſeth without it, it is moſt apparent that they are in a ſinfull way, and therefore are rather the ſonnes of Belial then wee. But learned I. S. page 18. whiles hee goes about to defend the covenant, ſayes enough utterly to overthrow it.

The fourth querie (ſaith hee) of an explicite covenant, whether neceſſary to admiſſion.

Anſw. I know not (ſaith hee) why it ſhould be more incovenient then a publicke nationall Covenant. But neceſſary (ſaith he) wee hold it not; all the world may ſee that I. S. is but a novice in the Independent Principles: yea, that hee is a very catechumenos: For all thoſe that are any thing acquainted in the Independents Principles, hold this explicite covenant to be the forme of the church, without the which the church cannot be a church, nor without the taking of the which, there can be no admittance into church-fellowſhip with them; yea, my Brother Burton cals it Chriſts yoake, and proclaimes all thoſe that will not weare it to be the ſonnes of Belial. So that theſe men do not agree amongſt themſelves, the one party of them holding the particular covenant abſolutely neceſſary, the other ſaying, but neceſſary wee hold it not. So then by I. S. his owne confeſſion, who ſpeakes in the name of all his party, it is none of Gods Ordinances, for all Gods Ordinances are neceſſary in their ſeaſon, and whoſoever ſhould contemne or ſlight the leaſt of them ſinneth greatly. But whereas I. S. ſaith, that hee knoweth not why a particular explicite covenant ſhould bee more inconvenient then a publicke nationall covenant, I affirme this is fondly ſpake of I. S. For wee have divers Preſidents and examples in holy Scripture and precepts for entring into publicke covenants, and wee have read of the benefit that hath from them redounded to the whole nation & country by them for incouragement to all men, upon juſt occaſions to enter into ſome ſolemne covenant with our God: but wee have neither precept nor example in all Gods Word of an explicite particular covenant taken in any church; and therefore it muſt needs be inconvenient as not being of faith: for whatſoever is not of faith is inconvenient; yea, very hurtfull to him that doth any thing in Gods matters without it; for it is ſinne to him, and will bring downe puniſhment upon him for it. But for I. S. I will ſay no p. 489more to him about this point, who I finde to be a very catechumenos in the principles of Independency, when notwithſtanding he promiſed me he would teach and inſtruct me in the Independent way.

But I will now examine the Reaſon that the Author of the Book called Truth gloriouſly appearing from under the ſad and ſable Cloud of Obloquy, giveth for this their covenant. He Page 126 labors to prove their particular explicite covenant out of that place, Acts the 9. verſe 16. Where when Paul was come to Jeruſalem, he aſſayed to joyn himſelf with the Diſciples. Now ſaith he, the word joyn in the original foreign ſignifies to joyn by Covenant, and intimates ſuch a joyning of Paul to the Church, as the joyning of a man to his wife: For in Matthew (ſaith he) the ſame word is uſed, Matth. 19. 5. For this cauſe (ſaith our Saviour) ſhall a man leave father and mother, and foreign ſhall cleave to his wife. Now (ſaith he) we know that a man cleaves to his wife by a covenant, and therefore why not ſo to the Church? If he had ſaid, why not ſo, unto Chriſt, he had ſaid ſomething to the purpoſe; for we are married onelyonly unto Chriſt, and not to the Church, knowing that the Church is Chriſts Spouſe, and Chriſt is the Churches Husband; and we are married unto Chriſt, and not to the Church and one to another; neither did any Chriſtian yet ever deny, but that all thoſe that would be joyned unto Chriſt, and ſo be received into his houſe and family, and be ſubjects of his Kingdom, they muſt take the oath of Allegeance unto their King Chriſt, and therefore muſt enter into his houſe, which is his Church, by the covenant of Baptiſm; this I ſay all men accord unto, when men are firſt admitted into the Church: And this covenant, I ſay, all that will be Chriſts Diſciples, and of his Kingdom and Family, muſt take before they can be admitted. But that they ſhould after they are baptized, enter into another particular explicite covenant, and by that binde themſelves to the Church; I affirm, there is neither precept nor preſident for it in all the holy Scripture, either of the old or new Teſtament; neither is there any ſuch myſtery in the Greek word foreign as to imploy ſo much; for we know the ſame word is uſed in the eighth Chapter of the Acts, verſe 29. Where the Spirit ſaid to Philip, go neer and joyn thy ſelf to this Chariot. Where the word joyn in the original is foreign by the which word, Philip did not underſtand that he muſt joyn himſelf p. 490to the Eunuchs chariot by a particular explicite covenant. No more ought any wiſe man to conceive, that when Paul aſſayed to joyn himſelf to the Diſciples, that by that he would have taken a particular explicite covenant of Church fellowſhip: This is nothing elſe but to beg the queſtion, and to amuſe the ſimple, and to deceive them by taintering the words of Scripture, and ſtretching them beyong their native ſignification, to make them fit for their occaſions, that they may juggle the better to delude the poor people, which is a great wickedneſſe in theſe men thus to triſle about words, till they looſe the Truth, which is the ſubſtance to the deſtroying of their poor ſouls. The truth is, that word is often uſed in the holy Scripture, and is uſed metaphorically as being taken from Joyners and crafts men, that joyn many things together by Glew: And …o ordinary diſcourſe it intimates a cloſe joyning, whether natural as a branch to the Vine, or an arm to the Body, or artificial, as when two ſticks are joyned to become one in Ezekiels hand, Ezek. 37. As when Maſons joyn ſtones together, or Carpenters timber to make a houſe. But that this word joyn ſhould alwayes imploy a particular explicite covenant to any Church or Congregation, when any man takes on him a new relation to it and is made a member of it: I affirm, there is not one example of it in all the Word of God; and as for any command, that every member of a Church ſhould do it, there is none: And therefore, it is a meer Will-worſhip, and one of their own Traditions, and ought to be abandoned of all Chriſts Diſciples, and with ſo much the more deteſtation, becauſe they make it one of Gods Ordinances, and part of his Service and Worſhip, and the very form of a Church, whereas it is a batch of their own leven, by which they have of late much ſowred the Truth. But as I ſaid before, ſo I ſay now again, that Chriſtians are to ſwear fealty onelyonly to their King and Lord Chriſt Jeſus, who is their husband, and who is the onelyonly Maſter of his own Houſe and Church, and whoſe voice is onelyonly to be heard, and whoſe Laws are onelyonly to be obeyed and liſtned unto; & we ſwear no allegiance or fealty to the Church, for we are all his ſervants & domeſticks, and have no authority one over another, to impoſe Laws upon each other, or to enter in to any covenants amongſt our ſelves, without a ſpecial command from Chriſt: And as when Stewards of Princes or Noblemen, take any in to their maſters families, they ſwear them onelyonly to their lords p. 491and maſters; we never hear that the ſervants enter into any covenant among themſelves, or joyn or unite themſelves in covenant one to cleave unto another: Such proceedings amongſt ſervants would never be allowed or tolerated amongſt men, it would be thought rather a conſpiracy or a confederation to do miſcheif, if they ſhould attempt ſuch a thing. As when thoſe men enterd in to a covenant amongſt themſelves, that they would neither eat nor drink till they had killed Paul; yea, it hath ever been obſerved in all countreys, That when ſervants began once to combine together, and to joyn themſelves by ſecret covenants, they have alwayes plotted miſcheif, and therefore there hath been ſpecial care uſed to prevent ſuch conſpiracies. And all men may well perceive by this their covenanting in their new gathered Churches, what it tends to, if God of his infinite goodneſſe prevents not their deſigne: Therefore, I ſay, we being Chriſts domeſticks and his Church, and being his houſe, and he being the onelyonly Lord of it, and our King, we are to ſmite our covenant onelyonly with him, and to ſwear fealty and obedience to him onelyonly, and his Laws, and we are not to be the ſervants of men, 1 Cor. 7. And therefore the Lord ſaith in Malachi the firſt, If I be a father, where is my reverence; if I be a Lord, where is my honor? How is it that ye obey me not? We are onelyonly therefore to obey his voice, and not to regard the traditions of men, or to ſerve God after the commandments of men: Now then, when the Independents impoſe this their covenant upon the people as a part of Gods worſhip, and will not admit of any into their new Churches, without entering in to this conſpiracy; I ſay, by all their proceedings in as much as in them lies, they diſ-throne Chriſt in preferring their own laws before his; wherein they commit a deteſtable wickedneſſe. And this ſh…ll ſerve to have ſpake concerning the fourth quere. And now I come to the fifth, of womens votes, whether they are to be admitted in elections? To which my Brother Burton thus replies, Page 15. We (ſaith he) tie not the keys to womens girdles. And I. S. page 19. But as for this of womens voting in the Church (ſaith he) we have no ſuch cuſtome, nor any of the Churches of God that I know. Thus he.

For anſwer to both, my Brother Burton and I. S. I ſay thus much, That they cannot be ignorant of the practice of the Churches, in many of which, and thoſe the principaleſt and the p. 492choiceſt ones, to my knowledge the women had their voices both for the receiving in of members, and for the caſting of them out upon any ſcandal; ſo that there were none admitted, either men or women, though of never ſo great rank and quality, without the leave and good liking of the women; ſo that if at any time they oppoſed the entrance of any, though it were but upon meer jealouſies that they were not godly, they could not be admitted members of thoſe Congregations: But it ſeems they are now aſhamed of this their practice, and therefore plead ignorance in the buſineſſe. But that the world may ſee I write nothing in my firſt Book concerning womens voting of it in Churches, I ſhall recite ſome two or three ſtories, omitting many to prove their practices in thoſe dayes. And what I ſhall relate, and much more I undertake to prove by ſufficient witneſſes whenſoever the Independents ſhall put me upon it. And withall I ſhall make it appear, there was never greater juggling then hath been amongſt thoſe of the Congregational-way, in admitting of members.

The ſtories briefly are theſe: A Gentlewoman of my acquaintance coming up to London, ſince theſe New Lights broke out, was ſo infatuated with them, that ſhee had a great deſire to joyne her ſelfe to one of the prime Churches of the congregationall way, concerning the which Gentlewoman I can ſay thus much upon my owne experience, and it can be proved by many, that whatſoever ſhee is now, before ſhee became an Independent, ſhe was a woman not onelyonly of an emaculate life and converſation, but a woman of ſingular piety and charity towards all to her ability, and who ordinarily twice or thrice a week was wont to ſet dayes apart in private to ſeeke God, and to humble her ſelfe by faſting and prayer, and this was her conſtant courſe of life. Yet this woman aſſaying to joyne her ſelfe unto theſe new diſciples, and being to make the confeſſion of her faith before the congregation, and to bring in the evidences of her converſion, ſhee not having had many moneths acquaintance with them, and having not walked with them above halfe a yeare, or there-abouts, was forced the better to make the Church underſtand the worke of grace wrought in her heart, to recite unto them her courſe of life, how ſhee had conſtantly walked with God, and what communion ſhe had with him, ſignifying with all that ſhee had ever loved the p. 493Saints and brethren, a ſufficient token of converſion, and of being one of Chriſts diſciples, if either Chriſts owne teſtimonie or Saint Iohns may be beleeved. Yet when ſhee had made an end of her confeſſion of her faith, and produced her evidences, a Wench roſe up in the Congregation, and profeſt before them all that ſhee was not ſatisfied with her evidences that ſhee was a beleever, for as much as the Phariſees for all outward performances could ſay as much as ſhee did, or uſed words to this effect. VponUpon which the Church could not admit her, for the ſiſter was not ſatisfied: So that the Gentlewoman ſince joyned her ſelfe to another Congregation.

An other preſident is of a young man, reputed amongſt his neighbours very godly, who being much inamoured with the new way of Church-fellowſhip, aſſayed to joyne himſelfe to one of their congregations, not that I ſpake of before, and being to make his confeſſion, and to bring in his evidences, and having to ſatiſfie the Church, done as much as they injoyned him to doe, two of the women in that Aſſembly oppoſed his admiſſion; ſo that without their good liking hee could not be admitted a Member, and hee applying himſelfe unto their Paſtor, and to the Elders gave many ſignes of his true converſion, ſo that they related unto him that for their parts they had nothing to ſay to him in way of oppoſition, but wiſht him to apply himſelfe to thoſe ſiſters, telling him, that without their conſent they could not admit him into Church-fellowſhip, whereupon hee makes his addreſſes to them, and ſometimes hee courted them for their favour, ſometime hee expoſtulated with them, deſiring to know their reaſons why they were ſo adverſe to him, and would not grant their conſents, demanding of them if they knew any thing by his converſation, and they replyed, no, but they could not beleeve he was godly and ſanctified, and fit for Church fellowſhip; and whether or no hee was ever admitted in that Congregation, I know not; but at that time hee could not be admitted, and for no other reaſon that can be given, but that the ſiſters did not give their conſents, and they could alleage no other ground of their not agreeing to his admiſſion, but that they conceived he was not godly.

The third Storie is of one that was reputed a very honeſt and godly man amongſt all his acquaintance, and who had alſo walked ſometime amongſt them in one of their new congregations, p. 494and earneſtly deſired to be admitted a joyned Member, and hee bringing in his evidences, and making the confeſſion of his faith, ſatisfactory enough to many of the Church, for the proving of himſelfe fit for Member-ſhip, a married woman roſe up in the congregation, and profeſt before them all ſhe could not beleeve he was fit tobe admitted as a Member of that church, and uſed ſome triviall reaſons, for her not aſſenting to his admſſion, and for that time hee could not be received into the congregation, having not given the good ſiſter plenary ſatisfaction; and whether hee be yet received into church-fellowſhip, I know not, but that he was by the woman at that time put off, that I ſhall be able to prove, with the other two Stories, and be able likewiſe to produce many ſuch Preſidents more. Now I referre this to any underſtanding mans judgement, whether the Keyes in many of the new gathered churches be not tyed unto the womens Girdles, and whether my Brother Burton and I. S. are alwayes to be credited, either in their denials or affirmations.

And this ſhall ſuffice to have ſpake of the fifth querie. And now I come to the ſixth and laſt querie, viz. Whether the practiſing and preaching of all theſe things, &c. be to ſet up Chriſt as King upon his Throne? to the which querie my Brother Burton, and I. S. anſwer as two Jugglers, nothing to the purpoſe. My Brother Burtons words are theſe, page 19 Thoſe Churches (ſaith hee) that are for matter and forme true Churches, and are governed according to Chriſts Word, doe ſet up Chriſt as King upon his Throne: and for ſuch as are otherwiſe, let them conſider whether they doe as they ought, ſet up Chriſt as King upon his Throne.

This is my Brother Burtons anſwer to my ſixt querie. Now whether this be a direct anſwer to my querie, I leave it to the judgement of the Learned. But from this his anſwer I may boldly conclude, that their new congregations doe not ſet up Chriſt as King upon his Throne, they fayling both for the matter and forme of true churches, and being not governed according to the Word of God; all which I have ſufficiently proved in my foregoing Diſcourſe. As for J. S. hee anſwers nothing to the queſtion, as all that ſhall reade his words may well perceive, which are theſe. I anſwer, (ſaith hee) no queſtion but the purging and purifying of Church Ordinances and Fellowſhip, which ſome contend for, is to ſet Chriſt upon a higher Throne viſible to the p. 495world, then by ſome other wayes hee is, &c. Now w hether this be a ſatisfactory anſwer to the querie, I leave it to others to judge of, but from his words I thus argue; Where Chriſts Ordinances and Church-fellowſhip are polluted, there Chriſt is not ſet up upon his Throne; but in all the new congregations Chriſts Ordinances are polluted, and Church-fellowſhip contaminated, as I have ſufficiently proved; Ergo, Chriſt is not ſet up there on his Throne. And this ſhall ſuffice to have ſpake by way of anſwer to all they had to ſay to my queries.

But now I ſhall ſet down Gods method, and the Apoſtles practice in gathering of churches, and the manner they uſed in making Members in every Church, and compare it with the method our brethren the Independents uſe in gathering of their congregations, that all men may the better diſcerne truth from error, and may all be undeceived in this buſineſſe of ſo great concernment. And I will firſt begin with Chriſts Commiſſion given to his Apoſtles, and in them to all Miniſters, and then conſider the practice of Iohn the Baptiſt, and of all the Apoſtles and Miniſters in the Primitive Church and the order that God himſelfe uſed for the gathering of thoſe that belong unto his election, and for the congregating of the loſt ſheep of the houſe of Iſrael into the fold of Jeſus Chriſt, who is that great Shepherd and Biſhop of our ſoules; and I conceive that Gods order and the Apoſtles practice is rather to be followed then any other new found way.

But to begin with Chriſts Commiſſion to his Apoſtles, Matth. 21. verſe 19, 20. Go ye therefore, ſaith Chriſt, and teach all Nations, baptizing them, In the Name of the Father, Sonne and holy Ghoſt; teaching them to obſerve all things whatſoever I command you; and lo! I am with you even to the end of the World, Amen. And in the 16. of Marke verſe 15, 16. He ſaith unto them, Go ye into all the World, and preach the Gospell unto every creature: He that beleeveth and is baptized ſhall be ſaved, but he that beleeveth not ſhall be damned. And in the 26. of the Acts, Saint Paul after he had declared the manner of his converſion to King Agrippa, he likewiſe made known unto him the commiſſion he had received from Chriſt Jeſus, in the words following, verſe 15, 16. 17, 18, 19, 20. And I ſaid, who art thou Lord? and he ſaid, I am Ieſus whom thou perſecuteſt; but riſe and ſtand upon thy feet, p. 496for I have appeared unto thee for this purpoſe, to make thee a Minister and a Witneſſe, both of theſe things which thou haſt ſeen, and of thoſe things in the which I will appear unto thee, delivering thee from the people, and from the Gentiles, unto whom now I ſend thee to open their eyes, and to turne them from darkneſſe to light and from the power of Satan unto God, that they may receive forgiveneſſe of ſinnes, and an inheritance among them which are ſanctified by faith which is in me; whereupon I was not diſobedient to the heavenly viſion, but ſhewed firſt unto them of Damaſcus and at Jeruſalem, and through all the coaſts of Judea, and then to the Gentiles, that they ſhould repent and turne to God, and do works meet for repentance.

Out of theſe ſeverall places, from the Commiſſion of Chriſt given to his bleſſed Apoſtles, and to all Miniſters and Preachers of the Goſpell to the end of the World: here obſerve theſe things.

Firſt, that their bounds and limits were ſet them, how farre they ſhould go in their teaching all Nations, and beyond which they might not paſſe; and they were theſe, that they ſhould teach no other things but what Chriſt commanded them and appeared to them in, and for the which they had his Word and Warrant; and ſo long as they ſhould do this, he promiſed them and all that ſhould ſucceed them in the Miniſtery, to the end of the World to be with them.

We alſo further obſerve the condition in the executing of this their commiſſion, they were to propound unto all Nations and people upon what condition they were to be admitted into the Church, and that was …aith & repentance; and they were to receive all ſuch as beleeved and were baptized, and that upon the profeſſion of their faith and repentance, without any further teſtimony of others, unleſſe they had been formerly known to be open enemies and perſecutors of the church, and then they were juſtly to be ſuſpected, till they had given publike evidence by witneſſe to the Apoſtles and Miniſters of their true converſion, as it hapned to Paul, whom for a time the Diſciples feared, Acts 9. 26, 27. till they had better information and proofe that he now preached the faith that he had once perſecuted, and had ſuffered for it, which is the onelyonly preſident we have in all the Acts of the Apoſtles of any that were refuſed to be admitted into the communion and fellowſhip of the Apoſtles, as I remember (for he was a Miniſter before) but all the other that came in were admitted upon their p. 497own offer, if they tendred themſelves and imbraced the Goſpell, and were baptized, and that without any reluctation or ſ…ruple.

Now before I come to my third obſervation out of the commiſſion given to the Apoſtles, I muſt wait here a little upon the motions of my brother Burtons pen which as it marches along, makes now and then ſome whibling incurſions into my quarters; and therefore that all men may ſee my forces are ever in a readineſſe, and that I am alwayes willing to fight him whereſoever I meet him, and that my brother Burton alſo may ſee how ready I am to gratifie his deſire, who Page 7. ſaith, Come on brother, let you and I try it out by the dint of this Sword. I will here skirmiſh a little with him to breath him, and then go after him; in the 15. Page of his book he puts me upon the reconciling of a contradiction which he conceives I made: For ſaith he, Page 101. of your book, you ſay, The Apoſtles and other Miniſters of the Gospel were to receive all ſuch as beleeved and were baptized, and that upon the pr ofeſſion of their faith and repentance without any further teſtimony of others, unleſſe they had been formerly known to be open enemies, and then they were juſtly to be ſuſpected, till they had given publique evidence by witneſſe to the Apoſtles and Miniſters of their true converſion as concerning Paul. Acts 9. 26, 27.

Now here (ſaith my brother Burton) I obſerve.

Firſt, a notable contradiction to what you ſay Page 115. As Gods command to all Miniſters was that they ſhould admit all ſuch into the Church, as beleeved and were baptized upon their deſiring it, without any confeſſion either private or publike. Here (ſaith my brother Burton) I leave you to reconcile your own contradiction, upon their profeſſion and without any confeſſion.

For Anſwer, I aſſert that my words are ſo far from a notable contradiction to any men that know what a contradiction is, that there is not at all ſo much as a very ſimilitude of a contradiction in them: For what contradiction I pray is there in theſe expreſſions? The Miniſters of the Goſpell are to receive all ſuch as beleeve and are baptized, and that upon the profeſſion of their faith and repentance, &c.

Gods command to all Miniſters, is, that they ſhall admit all ſuch into the Church as beleeve and are baptized upon their deſiring it without any confeſſion &c. Here as all the world may ſee is no contradiction. p. 498But if I had in thoſe places expreſſed my ſelfe thus: viz. the Miniſters of the Gospell are to admit none into the Church but upon their publike confeſſion of their faith.

And in the ſecond place if I had ſaid, God commands all Miniſters to admit all ſuch into the Church as beleeve and are baptized, without any confeſſion of their faith. Then my brother Burton might have had a poor occaſion of making obſervations; but if upon a conceipt of ſo ſmall a thing as a contradiction, he will call for the attention of the whole world, and cry out a notable contradiction! how would this man vapor if he could get ſome great advantage againſt me? without doubt he would cry Victoria Victoria. I do beleeve that Saint Cretenſis would not more radomontadoe it over even to be honoured Maſter Edwards then he would over me: But as I ſaid before and as all the judicious wil obſerve, there is no contradiction in thoſe two expreſſions; for to deſcribe one and the ſame thing in a various manner, is no contradiction, which as the learned know▪ conſiſts in denying and affirming of one and the ſame thing, which the ſaying, upon their profeſſion, and without any confeſſion, does not; for profeſſion is one thing, and confeſſion is another, they are two diſtinct things; and therefore there was no denying and affirming of one and the ſame thing; and therefore no contradiction. But by ſuch triflings as theſe are, my brother Burton, …. S. and Hanſerdo Knollys, like thoſe evill workers Saint Paul ſpeaks of Phil. 3. 2. whom he commands all Chriſtians to beware of, they ſquander away their pretious time to delude and deceive the ignorant people, whereas they might better by far imploy themſelves if they were all now this hot weather in the Butchers ſhambles a killing of flyes. And this ſhall ſerve in way of Anſwer to his firſt obſervation of a notable contradiction.

And now I come to his other obſervation in the ſame page, but to what it hath relation I know not▪ nor how he brings it in to be an anſwer nor what he intends by it: for the man is very rambling, but thus he ſpeaketh there.

Secondly ſaith he, I anſwer, that in theſe dayes of profeſſed and covenanted for Reformation, there is required the profeſſion or confeſsion of one ſpeciall point of faith (which in words none dare, but in practice moſt do deny) touching Chriſts Kingly office and his abſolute ſole ſoveraignty, &c.

p. 499Thus he there expatiates, but againſt whom or what he makes that anſwer I know not: For thus much I can ſay in the behalfe of all the godly and learned Presbyterians there are no men upon the earth that more endeavour both in word and deed to profeſſe and confeſſe that ſpeciall point of faith touching Chriſts Kingly office and his abſolute ſoveraignty (as by all their practices they declare) then they, as all their learned Sermons and Writings can witneſſe: and on the other ſide concerning all the Illdependents and Sectaries I can truly ſay thus much, that never any people made a greater noiſe in words of advanceing Chriſt and ſetting him up naked upon his Throne (for ſo they ſpeak) then they do, and yet never did any people more diſhonour him or diſthrone him then they, as in the foregoing diſcourſe I have ſufficiently proved. And therefore if this his ſecond Anſwer concerns any, it belongs to the Independents, and it highly indeed concerns them all, to conſider their erroneous wayes and now at laſt to ſeek after the wayes of Truth, Peace and Love, and not thus with their tongues and penns to ſet the whole world on fire and then to warm and heat themſelvs by the light of it, like thoſe that danced about their calfe, who did eat and drink and roſe up to play. And this ſhall ſerve for anſwer to that.

And ſo now I go on to my third obſervation out of the Apoſtles Commiſſion.

The third thing we may obſerve, is, that this commiſsion was delivered only to the Apoſtles and Ministers of the Gospel, and that it was their place only, who had the Keys delivered unto them to open and ſhut the doors of the Church, to admit ſuch as they thought for their faith, knowledge and repentance were ſufficiently qualified and fitted to be made Members; and to refuſe ſuch as they conceived not fit to be received into the fellowſhip of the Church, either for their ignorance or other ſins and offences, and to caſt ſuch out of the Church, as through their malverſation declared themſelvs to be no beleevers: for the commiſsion was only delivered unto the Apoſtles and Miniſters, that they ſhould admit whoſoever beleeved and were baptized; and they that beleeved not and would not be baptized, were not to be admitted. This Commiſsion I affirme, was only given to the Apoſtles and Ministers, and it was and is that office that peculiarly belongeth unto them.

And if we looke into the method of Gods dealing with his p. 500Church in all ages, under the Law and under the Goſpell, both for the admitting of any into the Church as Members and Officers, or the caſting out of any; and to all the practice of the Prophets and Prieſts of the Old Teſtament, or the practice of John the Baptiſt and the bleſſed Apoſtles in the time of the New Teſtament; we ſhall finde, that they that were admitted into the ſociety and fellowſhip of the Church, were by the Miniſters onelyonly under both the Teſtaments received, and to them the people by God himſelfe were ſent, and they ſent unto the people for this purpoſe.