The Utter Routing of the Whole Army of All the Independents and Sectaries, Part 2

The Utter Routing of the Whole Army of All the Independents and Sectaries · Part 2

THE ANTILOQƲIE.

SOLOMON the Wiſeſt of men and one beloved of God, gives this counſell to all the ſons and daughters of God, and to the univerſality of all man-kind, ſaying unto them all, Prov. 23. ver. 23. Buy the truth and ſell it not, alſo wiſdome, inſtruction and underſtanding. He counſells them all to priſe truth with wiſdome, inſtruction and underſtanding above all things, as the onelyonly means of making men happy, not in this life alone, but eternally: for ſo Solomon that wiſe man aſſerteth Prov. 3. ver. 13, 14, 15, 16, 17, 18. ſaying, Happy is the man that findeth wiſdome, and the man that getteth underſtanding. For the merchandiſe of it is better then the merchandiſe of ſilver, and the gain thereof then fine gold. Shee is more precious then rubies: and all the things thou canſt deſire are not to be compared unto her. Length of dayes is in her right hand, and in her left hand riches and honour. Her wayes are wayes of pleaſantneſſe: and all her pathes are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. If all the Orators of the World had been gathered together foreign they could not with ſo illuſtrious a brevity have ſet forth the excellency of wiſdome and underſtanding, nor with more glorious encomiums and ellogies have decipher'd the amability of them for the making of them ſpecious and lovely, and for the inviting of all men to the ready and willing imbracing of them: for if either life, profit, pleaſure, honour, or any delectable content, or any thing indeed deſirable in the world can invite any creature to be inamored with any object of love, all that can be ſaid in way of the praiſe thereof is contained in this deſcription of wiſdome and underſtanding delivered by Solomon. And yet truth hath the preeminency before them all, the firſt place for dignity being given & aſſigned unto her, and by a ſpeciall command from God himſelf who ſpake by his ſervant Solomon, all men are injoyned to buy the truth, and that upon any termes, and not to bartell it away, or ſell it, or to part with it, though it might be with never ſo much worldly emolument unto them. Buy the truth, ſaith God, & ſell it not, keep it for ever: For by the truth thou ſhalt perfectly attain unto liberty, which is the life of life, yea which is better then life, liberty being that the whole world contends for, every man not onelyonly deſiring it, but fighting for it.

Now the truth will make every man free, ſo ſaith Chriſt, John 8. ver. 32. The truth ſhall make you free from all error, and from the fear of Hell and Death, and from the very terror of both: And leſt any man ſhould ſeriouſly doubt what truth is, as Pilate ſcornfully did, Chriſt himſelfe hath taught us John 17. v. 17. ſaying, Thy Word is Truth, and that Truth that ſanctifieth his people: For every thing is ſanctified by the the Word and Prayer, 1 Tim. 4. v. 5. This precious good Word of God, and the faith once delivered unto the Saints, Jude 3. contained in it, is that that all men are exhorted earneſtly to contend for: And therefore more eſpecially in theſe our times every one ought vigorouſly to ſtand up and contend for it, yea upon any termes or at any rate to buy it, when it is become ſuch a rarity as it is ſcarſe to be met with, being almoſt loſt in the thickets, meanders, and labyrinths of ſo many errors; ſo that the faith once delivered unto the Saints is very rarely to be found amongſt the ſons of men through the involutions and intanglements of writhing and reſtleſſe ſpirits, whoſe whole work and deſigne it is (as by their dayly practices it doth appear) either wholy to eclipſe or darken it, or totally to take it away, that by this meanes Truth and Light being once removed, the deceivers and impostors may the better put off their corrupt and putrid wares and commodities, and the poor deluded people may the more facilly and readily be deluded, cheated, and conſened, and thoſe that are wayfaring men for the want of its direction may wander in the by-paths of darkneſſe to their own eternall perdition. And the verity is, too too many, by their needleſſe, vain, and unneceſſary janglings about the truth and the way have loſt them both and are now turned Seekers to the diſhonour of God and their eternall ſhame and miſery too, if they ſpeedily repent not. For God in the 30. of Deut. ver. 11. ſaith there: This commandement which I command thee this day, is not hidden from thee, neither is it far of; it is not in heaven that thou ſhouldeſt ſay who ſhall go up for us to heaven, and bring it unto us, that we may hear it and do it. Neither is it beyond the ſea, that thou ſhouldſt ſay, who ſhall goe over the ſea for us, and bring it unto us, that we may hear it and do it: But the Word is very nigh unto thee, in thy mouth and in thy heart that thou mayſt do it. See (ſaith the Lord) I have ſet before thee this day life and good, and death and evill.

Now if in the dayes of Moſes the truth was ſo near unto them that the Lord ſays there unto his people, that he had ſet it before their eyes, yea that it was in their hearts; ſo that they had then no need to run from land to ſea, and from ſea to land to finde it: how much more obvious is it now, may every rationall man conclude when it is ſo gloriouſly ſet forth, and that through the whole Scripture of the New Teſtament? And how inexcuſable will all ſuch be found that complain the truth is not yet clear unto them? So that it may be an aſtoniſhment to all men to hear any that have read the holy Word of God ſay that they are yet in the dark & the truth doth not appear unto them: And yet ſuch men there are who declare unto the world and profeſſe it, that they are expectants and ſeekers: and many have often ſaid unto me when I have been in familiar diſcourſe with them, That as yet the truth was not made out unto them concerning the Preſbyterian way, and therefore they could neither communicate with our Aſſemblies nor yet joyn with thoſe of the new gathered churches. Now that all thoſe who have wandred and ſtrayed from the old way, and thoſe that are at a loſſe and ſeek it, may find it and the truth, which they have a command from God to buy and purchaſe, and that they may all clearly perceive that they are in the by-path of error that are ſtill Scepticks and doubting about the way: I ſhall at this time endeavor to be their guide, nothing doubting but by the grace of God and his ſpeciall aſſiſtance if they will bring docible hearts and willing minds to follow the thred of his Word, and be directed by that unerring line of the ſame, they may ſpeedily be led and come into the right way, and find the truth and with it peace and comfort to their own ſouls in life and death.

I will firſt therefore diſſipate and ſcatter thoſe miſts that have been caſt before their eyes, by which the truth hath been clouded, and remove all thoſe ſtumbling blocks that have been put before them, and then I doubt not (howſoever it be thought a difficult work, yea an unpoſſible thing) but to make the truth evidently appear unto them, and bring them into the right way from which ſome have wandred and ſtrayed and others yet doubt of; And I hope ſo to clear up the light of the truth, that the way of it ſhall not only be plain to them, but to every man and woman that have not loſt the eye-ſight of their reaſon or have not ſacrificed themſelves to error and vanity. And therefore that the truth concerning the Presbyterian way may the more elucidately appear to every intelligible man, I will here brieſly ſtate the queſtion which is fully handled in the following diſcourſe, and ſhew What hath been the principall cauſe of putting ſo many out of the way, and keeping and deterring others from it, and withall I will ſet down the ground and riſe of the Independent tenent, & ſhew upon what as a foundation they lay the whole Fabrick of this their new Babell; which I hope to make evident to be nothing but a meer chimera and phanſie in their own brain, and that there is not the leaſt warrant for it in the whole book of God. And all that I now ſay, I am confident foreign to diſcover to all thoſe whom the god of this world hath not blinded their eyes that they ſhould not ſee the clear ſunſhine of the Gospell of Truth.

Thoſe that call themſelves by the name of Independents and have ſeparated themſelves from our Congregations and Aſſemblies, counting us ſuch Saints as Job would not ſet with the doggs of his flocke, calling us the ſons of Belial, proclaming us to be the enemies the Lord Ieſus Chriſt and his Kingdome (for this is their language concerning us all) thoſe I ſay pretend that they have both the Word of God and the example of the Primitive Churches, eſpecially that of Jeruſalem for the maintenance of their Independency and for theſe their unbrotherly proceedings, whoſe opinion and doctrine is this:

That the Church of Ieruſalem that Mother Church conſiſted of of no more beleevers at any time then did ordinarily meet altogether in one place and Congregation to partake in all acts of worſhip; and they teach withall, that this Church conſiſting of no more, had an abſolute ſoveraignty within it ſelfe Independent without reference to any other Church, and from the which there might be no appeal for the redreſſe of any conceived wrong; and they moreover affirm that the conſtitution of this conceited forme of government, is the true Gospel forme of Church government, and is for ever to be a patern to all Churches in all ſucceeding ages to doe the ſame and to exerciſe the ſame authority within themſelves ſeverally that they imagine this Church did, though they conſiſt but of twenty or thirty Members apeece, yea fewer.

This is the opinion of all the Independents, ſaving my Brother Burton, who in this differeth from all his brethren, beleeving, yea acknowledging that there were many Aſſemblies of Beleevers in the Church at Ieruſalem, by which he hath overthrowne their opinion, whiles notwithſtanding hee labours with all his might to maintaine it, as will appeare in its due place; whereas all the other Independents, (as I ſaid before) confidently aſſert, that there were no more Beleevers in that Church, at firſt and laſt, then could all meet in one Congregation to communicate in all the Ordinances.

Now the Presbyterians on the other ſide, and that upon very good grounds, as will in the ſequell of this diſcourſe appeare, hold and beleeve that there were many Congregations and Aſſemblies of Beleevers in the Church of Ieruſalem, and that all thoſe ſeverall Congregations made but one Church within its pracincts, and were all under one Presbyterie; and that the government of this Church conſiſting of many Congregations combined together under the government of a Colledge of Presbyters is a paterne of government to all Churches in ſucceeding ages to the …nd of the world. And this I thought fit to ſpeak concerning the firſt queſtion or controverſie betweene the Presbyterians and the Independents.

The ſecond is concerning the gathering of Churches and admitting of Members into Church fellow-ſhip & communion, which the Independents hold and teach muſt be upon theſe conditions.

Firſt that they that are to be admitted, and before they can be received into the Church, they muſt walke ſometime with them. In New-England they make ſome walke ſeven yeeres before they can be received, and this is their firſt condition.

Secondly, before their admiſſion, they muſt make every one of them a particular and publicke confeſſion of their faith.

Thirdly, they must bring in the evidences of their converſion, declaring the time when, the place where, and the occaſion how they were converted.

Fourthly, they must all and every one of them enter into a particular explicite Covenant.

Fifthly, they must come in and be admitted by the conſent of the whole Church, Nemine contradicente; ſo that the refuſing of any of theſe hinders their admiſſion, and the gathering of Churches after ſo faſhion (as the French men uſe to ſpeake when they learn Engliſh) is the onelyonly way as they all affirme of ſetting up Chriſt as King upon his Throne, and this is the opinion and doctrine of all the Independents concerning the gathering of Churches, pretending withall that they have the Church of Jeruſalem for this their paterne and plat-forme, which is nothing elſe but to abuſe the Scripture, as will afterwards appeare.

The Presbyterians on the contrary ſide hold and beleeve, that for the gathering of Churches, and for the making of any Members of any Church, and for the admitting of them into Church Followſhip and Communion, no other conditions are to be propounded to them by the Miniſters for their reception into the ſociety of the Church, or to be required at any peoples hands, but thoſe that Chriſt the King of his Church (whoſe voyce is only in Church matters to be liſtned unto and heard) hath propounded, viz. Repentance, Faith and Baptiſme. And this is the beliefe and opinion of the Presbyterians concerning the admiſſion of Members, and gathering of Churches, affirming that the Independents have neither Precept nor Preſident for all their new conditions in the whole Booke of God, and therefore that they ought to be rejected as their owne inventions, and as the vaine and wicked traditions of their owne braine, as will clearely in the following diſcourſe be evidenced to all men. And this is briefly the ſtate of the queſtion and difference betweene us.

Now before I ſet downe the ground, and ſeeming warrant they pretend for this their fond opinion of Independency, by which they have brought trouble and confuſion upon this whole Church and Kingdome; I thinke it fit I ſay before the handling of the whole buſines to ſay ſomething concerning the ſorts of Independents I have to deale with, and againſt the which all my following Arguments doe militate; and I find two ſorts of Independents; the firſt are thoſe which for diſtinction ſake I call Homothumadons; the other Burtonians. Now the Homothumadon Independents, that at this day ſwarme through the whole Kingdome (if their owne brags may be beleeved) are the univerſality of all the Sectaries, who generally hold that, There were no more beleevers in the Church of Ieruſalem, and in all other the primitive Churches within their reſpective Precincts, then could all ordinarily meet in one Congregation to partake in all Acts of worſhip; and from thence out of this their imaginary opinion they forme all their ſeverall Churches, calling their Aſſemblies the Churches of the Congregationall way, and to this their opinion they ſticke and cleave immoveably. The Burtonian Independents, of which my Brother Burton is the Corypheus, and Anteſignanus, and from whom they have received their doctrine, they hold and beleeve that there were many Congregations and Aſſemblies of beleevers in the Church of Ieruſalem, but deny that thoſe ſeverall Congregations were Churches properly ſo called.

This I ſay is the opinion of my Brother Burton, and his diſciples.

So that my firſt Brigade of Arguments and Forces that I have drawn out of Saint Iohn the Baptiſts, Chriſts and his bleſſed Apoſtles and ſeventy Diſciples quarters, and that before Chriſts death, with all thoſe I have taken out of the ſtrong garriſon of Ieruſalem after Chriſts aſcenſion, and have brought into the field to diſpute this controverſie and queſtion they militate againſt the whole Army of the Homothumadon Sectaries, that under the command of Hanſerdo Knollys and I. S. their Generalls indeavored to maintain and keep this ground: viz. That there were no more Beleevers in the Church of Ieruſalem at firſt and laſt, then could and did ordinarily all meet together in one place or Congregation to partake in all acts of worſhip.

The other companies that I have taken out of the Apoſtles quarters after Chriſts death, reſurrection, and aſcenſion militate againſt all the Burtonian Independents, in the head of which Army he himſelfe comes out into the field as their Generall maintaining, that thoſe ſeverall Aſſemblies in the Church of Ieruſalem were not Churches properly ſo called: And he Goliah-like appears armed with his ſword and Phocions hatchet which is his pol-ax, bidding defiance to the whole hoſt of Presbyterians, preſuming to make good this ground againſt them all: viz. That thoſe ſeverall Aſſemblies of Beleevers in the Church at Ieruſalem were not Churches properly ſo called, challenging me by name, ſaying Page 7. Come on Brother, let you and I try it out by the dint of this ſwo…d: adding moreover theſe words, and truly I ſhall by the helpe of my Godmake no long worke of it. I ſhall (ſaith he) aſſay with one ſtroke of Phocions Hatchet, to cut in two, the long thread of your Alcibiadian fluent and luxuriant Rhetorications. Thus valiant old Harry tryumphs before the victory, and even conjures it out. And in this diſpute betweene my Forces and all the Independent Army after a few skirmiſhes, they ſhall ſee not only a private Duell fought betweene Generall Burton and my ſelfe, but the fall of that their Champion with their totall rout, and ſee their whole Army to fly and leave the field, and that moſt cowardly, though they were three to one; howſoever their ſcattered Forces now and then make ſome falſe alarums, and ſpeake bigge words, what reſerves they yet have, and what great things they will doe, and how they will rally againe and come upon me, and breake through and through to the totall routing of all my Forces. They that are acquainted with the feats of Armes, and expert ſouldiers in this Militia, will well perceive that it is but ſelfe confidence in them all, and that all their ſwelling words will tend to their owne diſhonour. I have three Generals to encounter with in the Independent Army, two under the name of all the Homothumadons, Hanſerdo Knollys, and I. S. and Henry Burton in the name of all thoſe of his party, beſides ſome whibling reſerves.

Now as I have ſhewed you the controverſie betweene the two parties, and the cauſe of this diſpute, and ſet downe the occaſion of bringing all theſe Armies into the field with the words of their challenge, and declared alſo the two ſorts of enemies I have to deale with; I will according to my promiſe, ad aram veritatis, briefly lay downe the title by which they all pretend a right to Independency, and ſhew the ground and foundation of the congregationall way, for the which they doe all of them now as pro aris & focis dimicare againſt their Chriſtian Brethren, whom they ordinary ſtile Presbytyrants. But by the way I muſt ſay thus much, that before there was any breaking out to open Hoſtility all things in the beginning were carried in an amicable and lovely way, and the controverſie was diſputed con and pro in a legall manner, every one bringing in their evidences for their way and cauſe, and that in for… …onſcienti… before Judges of the ſpirituall Law, where all the Advocates for the Independent cauſe were fully heard ſpeake and plead for themſelves, and for their party, whatſoever they now pretend to the contrary, and they had all of them liberty granted unto them freely to bring in their witneſſes, which were fully likewiſe heard. Now they had but one witneſſe to ſpeake of that made for their cauſe, and he being found doubtfull in his expreſſions, and the truth alſo of his teſtimony being fully examined it was abundantly made appeare by the Advocates of the contrary party, that ſhould his Affidavit be allowed of as cleare in every particular and punctilio of it, as they would have it, yet it would not be a ſufficient witneſſe to prove any juſt title they had to their Independency, nay though they had many ſuch; whereupon the Court could neither in iuſtice or equity admit of that witneſſe his teſtimony; and all thoſe that have any underſtanding in cauſes of this nature, when they ſhall heare the debate fully on both ſides, will I am moſt confident conclude, that ſhould the Judges have allowed of their witneſſes teſtimony, and ſo have granted the Independents their cauſe, that they had beene unrighteous Judges, and there had beene then juſt cauſe of appeale to ſome higher Court and Tribunall; but the Judges in conſcience having given ſentence according to Law and juſtice againſt the Independent party, and they notwithſtanding ſtill challenging a right and title to Independency, although I ſay it was made apparently evident to all men, that they could not juſtly challenge or claime any right thereunto by the Charter of the great King of his Church, they ſtill perſiſting in their obſtinacy and groundleſſe challenge, and being reſolved that they would be either ſoli aut nulli, would admit of no faire accommodation, as can ſufficiently be proved by a cloud of witneſſe, brake out into open Hoſtility, and war againſt their brethren, (and all this contrary unto Covenant and Agreement, as is briefly ſet downe in the Schiſmaticke ſifted, ſet forth by Mr. John Vicar…) and let fly their arrowes and quils at us, and with the poyſon and venome of them wounded and ſlew not a few, invading our Frontiers and Territories, beating up our quarters, plundering and ſpoyling of us of our beſt and fatteſt ſheepe and lambs, making ever and anon falſe alarums upon us, and upon every occaſion ſending us challenges to the terrifying of many, in ſo much as they forced ſome to run into the rivers and Jordans round about ſtarke naked over head and eares, like mad men, aud that in the middeſt of winter, to the killing and murthering of certaine of them; yea, they began to rob us of our wives, of our children, and of our ſervants, and indeed of our very ſubſtance: ſo that the Presbyterians were conſtrained in their owne defence to come out to meet them for the preſerving of themſelves, and their ſoules and bodies, both which would be deſtroyed, and that ſpeedily, if theſe Rovers might goe on without controule and reſiſtance, and yet in all this combat the Presbyterians hitherto have uſed no other weapon but the ſword of the ſpirit, which is the word of God. But before I come to the main battel, I ſhall here ſet down the ground and warrant, by which they challenge a title and right to Independency, and withall I will ſet downe the manner of their pleading before they came to Hoſtility, with the names of ſome of their chiefe Advocates and Patrons, who lived ſometimes in the Low-countries amongſt the Countrey Courtiers there, where they became excellent Proficients in their art, and where they learned this Leſſon perfectly well, viz. how to ſpread their bread with the Independents butter, which is the chiefeſt part of their skill and learning, which made their tongues in all their pleadings run very glib; and theſe being all very well feed, pleaded their cauſe in manner and forme, as followeth. The Court being ſet, the chiefe Judge or Prolocutor, after the hearing of the debate and cauſe deſired the Advocates for farther ſatisfaction, and for farrher proofe of the ſoundneſſe of their plea, to bring in their witneſſes and evidences, with their reaſons out of the holy Scripture the great Charter of heaven, by which they would prove their title and right to the Church of Jeruſalem, and by which they laboured to evince, there were no more Beleevers in that Church then could all meet in any one place or congregation, to partake in all the Ordinances, and that this Church conſiſting of no more then one Congregation was independent, promiſing, and that faithfully withall the other Judges, that if they could by ſufficient evidence, witneſſes and teſtimonies out of the holy Word of God, the Charter of the great King, make it appeare, that the controverſie then ſhould ſpeedily be decided betweene them, and that they would yeeld the Cauſe, then the which nothing could be ſpake more honeſtly.

Wherupon firſt Thomas Goodwin a ſturdy Advocate produces for witneſſe the firſt v. of the 2. chapter of the Acts in theſe words, when the day of Pentecoſt was fully come, they were al (ſaith he) foreign with one accord in one place, Ergo, ſaith he▪ the Church of Jeruſalem conſiſted of no more Beleevers then could all meet in one place. Thus did hee plead and evidence.

Now before I come to tell how the other Advocates argued their cauſe, I will ſet downe the Greeke words in Roman characters, that the moſt unlearned may reade them, and I will afterwards give the true and genuine interpretation, and ſenſe of them, and ſhew how both theſe Advocates, and all the Independents and Sectaries are miſtaken in that witneſſe and teſtimony which indeed is the onelyonly evidence they build their whole new Babel upon, and ſhew withall how they with violence force that witneſſe to ſpeake otherwiſe then hee meaneth, and that the words taken according to the originall, and according to all ſolid reaſon bring in no ſuch evidence, nor carry no ſuch ſenſe or meaning as they put upon them; for the words in the originall make not ſo much as mention of a place, howſoever it crept in, in our Tranſlation. All this by Gods aſſiſtance I undertake to make good, and to evince this alſo, that they lay that foundation of their new Fabrick onelyonly in the ayre or chimera of their owne braine. But for the words in Roman characters, they are Homothumadon epi tò autò. And now I will relate how Philip Nye a very buſie Advocate pleaded the cauſe of Independency, and what his teſtimony was, who being deſired by the Prolocutor to bring in his witneſſe out of the holy word of God, for the proving of their aſſertion, hee flyes to the ſame place of Scripture, ſaying, they were all with one accord foreign Ergo, ſaith he, there were no more Beleevers in the Church of Jeruſalem then could all meet in one place. Then after him comes in Ieremy Burroughs, a ſtout Advocate, who being demanded to bring in his witneſſes for the making of Affidavit to what they had pleaded, hee alſo betakes himſelfe to the ſame text of Scripture, and with a great outice ſaith, and they were all foreign Ergo, there were no more Beleevers in the Church of Jeruſalem then could all meet in one place. Then comes in Sydrack Sympſon, a brave burly and well ſpread Advocate, who being by the Prolocutor requeſted to bring in his witneſſe produces the very ſame text of Scripture alleaged before, crying out pleno ore & pingui ore voce, that they were altogether foreign Ergo, there were no more Beleevers in Jeruſalem then could all meet in one place and congregation. I will not mention the other Advocates, for they were all at their Homothumadon, and had nothing elſe to the purpoſe. And thus did theſe brave Pleaders all and every one of them argue their cauſe, giving in their reaſon alſo into the Court for the corroborating of their witneſſe, ſaying, that the Holy Ghoſt had from firſt to laſt as on purpoſe ſhewed this, as if his ſcope had beene before, to prevent and preclude all reaſonings to the contrary. Thus they: This place of Scripture with this their reaſon to ſpeake the truth, is all the ground, and warrant for ſubſtance, that all thoſe reſtleſſe ſpirited Rabbies have for this great warre and contention betweene us, and for the proving of their doctrine of Independency, and that their tenent of the congregationall way, by which they have brought this diſtraction and confuſion into the whole Church and State, to the ſeducing and miſleading of many thouſand poore ſoules, to the utter ruining of many of them, and for the ſetting of the three Kingdomes on fire, which with all their teares, if ever the Lord ſhould give them repentance not to bee repented of they could never quench: and for the better deceiving of the people they have ſo accuſtomed their mouths to Homothumadon epi to auto, that very Sagomour Will that has no more Greeke in him then a Horſe, upon every occaſion comes out with his Homothumadon epi to auto, and all of them in this great and weighty buſines which concernes not onelyonly the peace of the Land, but is of everlaſting concernment to us all, they continually triffle and abuſe the holy Scripture, dealing with us as Cats uſually doe one with an other, who when they have ſpent all their ſtrength with fighting, and when they can neither ſcratch nor bite any longer, then they ſpit one at another, and make ugly faces; even ſo doe theſe men with us, when they have tormented themſelves, & ſpent their Forces in wrangling, having never an Argument left to maintain their groundleſſe, wicked and dividing opinion, then they ſtand ſtaring on us, & as a laſt refuge come out with their homothumadon epi to auto and thus ſpit a little Greeke in our faces which the deluded people not underſtanding, beleeve that it is an abſolute conqueſt gotten on the Independents ſide.

Now in regard the whole ſtrength of their cauſe, ye…, of their whole Army lies here and depends upon this Fort, I meane theſe words of the heavenly Charter, I will take the more paines for finding out of the true meaning of them, that ſo I may the better diſcover unto the world the wickedneſſe and vanity (for it is no better) of all theſe Homothumadon impoſters; and ſo much the more willing I am to make ſome ſtay in explayning the mind and true ſenſe of the ſame, becauſe they are as it were the Key and inlet for the opening, and the better making way for the underſtanding of the whole Diſpute; ſo that every man that is but of ordinary capacity, by the very light of his naturall reaſon may from the unfolding of them be ſufficiently able to diſcerne the juglings of theſe ungodly men.

But firſt I ſhall give you in the anſwer of thoſe reverend Iudges ſitting in the Court, I meane the reverend Aſſembly, where this cauſe was fully heard and debated, where the Homothumadons had liberty fully to ſpeak for themſelvs, & to bring in whatſoever made for their cauſe, howſoever they have falſely given out to the contrary

Now for anſwer to their reaſon above mentioned, the Reverend Aſſembly replyed, that they inclined to beleeve that the Holy Ghoſt intended rather to ſhew the early accompliſhment of the promiſe, Ier. 32. 39. of giving one heart, and one way by his ſo frequent mentioning Homothumadon & epi to auto as adjuncts of the firſt Chriſtian Church meetings; then (as our brethren ſuggeſt) to prevent and preclude all reaſonings againſt this aſſertion of theirs, viz. that the beleevers in Ieruſalem were no more then could meet in one place: and there is moſt excellent reaſon for this reply & anſwer of the reverend & learned Aſſembly to their wicked cavil, for ſo I may truly cal it, for it is nothing elſe but to abuſe the Holy Scripture, and for no other end but to deceive the people, that they may the better make merchandiſe of them, which is one of the horridſt impieties in the world, which all the homothumadon Miniſters and Predicants, and Itinerary Preacers are moſt deeply guilty of, who make a prey of the people where ever they come, and moſt abominably cheate them, especially the ſilly women.

Now if we do duly examine the words of the Text and conſider them in their native ſenſe and true meaning, it will moſt manifeſtly appear that the Anſwer of the learned and reverend Aſſembly was grounded upon moſt excellent and ſolid reaſon, which all the ſlight of all the Homothumadons and their cunning craftineſſe whereby they lie in wait to deceive ſimple ſouls, will be made more oriently appear in all its colours.

Firſt therefore I will ſet down the Text it ſelfe in its originall language, and then give the true interpretation of it in our tongue, Acts the ſecond v. 1. foreign, foreign. The Tranſlation is this, When the day of Pentecost was fully come, they were all with one accord upon that, viz. occaſion or deſigne: For this is as much as the words foreign do ſignifie, being taken both adjectively and relatively in that place, and therefore under reformation be it ſpoken, it is not rightly tranſlated in our bibles; for unleſſe we do conſider the words foreign with reference to ſome ſubſtantive or ſome thing going before, there can no ſenſe be made of them, nor no man mortall can tell the meaning of them, no more then any man can divine or judge what one that commeth abruptly into his company and having interchanged no diſcourſe with him doth mean and underſtand, if he ſhould barely ſay upon this or upon that. Now all the conteſtation is about theſe words foreign, as for the word foreign we all agree it ſignifieth with one accord. Now the Independents by foreign underſtand in one place, which epì tò autò never ſignified in the world: for if we will ſtand upon the words, they have a far other meaning then the Homothumadon brethren give of them, as will by and by appear: for as for the word foreign taking it not as a prepoſition in the Greek tongue, as all the learned in that language know, it often ſignifies time, and of this I could produce many examples; as if one ſpeaking or writing Greek ſhould ſay, ſuch a thing happened in my time, or in my dayes, he would expreſſe it by epì and ſay foreign, tempore meo, or mea aetate, it was done in my time: So that foreign may with far better ground and by far far greater reaſon be interpreted for time in that text then for place, in regard there was no mention made of place before, but of time; for it is in terminis ſaid, When the day of Pentecoſt was fully come, they were all together with one accord foreign: viz. at that inſtant of time or upon that very day; this interpretation I ſay doth farre better come up to the ſenſe and meaning of that text then the other in one place: for both foreign in that text are relatively and adjectively taken (as I ſaid before) having reference to ſomething going before; for otherwiſe they cannot poſſibly be underſtood So that there being mention of time before, they are to be interpreted rather of time then place: but that is not the true meaning of the words foreign in that text; for the true interpretation therefore of them, we muſt have recourſe to other places of holy Scripture, and primarily to that portion of Scripture from whence theſe words are taken, and that is out of the Septuagints tranſlation upon the ſecond Pſalm ver. 2. which Saint Luke follows, which in the Greek runs thus, foreign, which is rendred by the latin interpreters thus aſtiterunt reges terrae & principes convenerunt in unum adverſus dominum & adverſum Chriſtum ejus. In our bibles the words are thus tranſlated: The Kings of the earth ſet themſelves and the Rulers take counſell together againſt the Lord and againſt his anoynted. So that foreign in that place muſt neceſſarily be taken for an evill deſigne, purpoſe, counſell, machination, or reſolution: and indeed if we duly conſider the words foreign whereſoever we meet with them they do for the moſt part ſignifie ſome deſigne, purpoſe or reſolution, whether it be taken in a good ſenſe or a bad; as foreign in the Pſalm is taken for a conſpiracy and an evill deſign of the Kings and Rulers; but in the ſecond chapter of the Acts ver. 1. it is taken for a good deſign in the Diſciples; for when the day of Pentecoſt was fully come ſaith the Scripture, they were with one accord foreign: viz. upon this occaſion they were met together with this deſign, purpoſe and reſolution to conſecrate the day to Gods ſervice and to celebrate the feaſt to his name; and this is the true and genuine meaning of the place: viz. that the diſciples were all met together upon the day of Pentecoſt upon this deſigne with full purpoſe and with an unanimous conſent and reſolution to keep that day and celebrate the feaſt unto the glory of God: and this was a good deſign and purpoſe in them which is ſignified by the words foreign which are not to be underſtood in one place as the Independents would have it and as it is tranſlated: and that it may yet be more evident that by foreign is ſignified a deſign, and not in one place, very reaſon and common underſtanding will make it out and clear to every man if we will compare Scripture with Scripture, and in the firſt place duly conſider the words in the 2 Pſa. where it is ſaid, that the Kings of the earth ſet themſelvs, and the Rulers took counſel together foreign; which words there do not imply a convention or meeting together of the perſons of all the Kings and Princes in the world in any one place; for that they never did nor could do, there being an impoſſibility of it both in reſpect of time and place: no place being able to contain them all, ſo that I ſay by foreign there, is onelyonly ſignified a wicked deſign and purpoſe, or a deliberate counſell and reſolution agreed upon and conſented unto in all their wicked and rebellious hearts to ſhake off the ſweet yoke of Chriſt and of caſting away from themſelves thoſe bands of love, and of breaking thoſe cords of his affection towards them.

For whereas God the father had appointed Chriſt to be King over the Nations to govern them by the Scepter of his Spirit and by the Rod of his Word, they all conſpired with one accord to reſiſt his ſpirituall government over their ſouls, and would not have him to rule over them; And therefore the holy Ghoſt expreſſes this their conſpiracy, wicked deſign and evil purpoſe by the words foreign, which intimate as much as if the ſpirit of God had ſaid this was the deſign reſolution and the determinate counſell of all thoſe wicked Kings and Rulers to reject the government of Chriſt over them, not meaning or underſtanding there by foreign that they in all their perſons ever either came together or could meet in any one place. So that by foreign there, is meant a deſign onelyonly and not a meeting of all the perſons of all Rulers and Kings in one place. The ſame expreſſion we find Acts 4. ver. 26, 27. where it is ſaid, That Herod, Pontius Pilate, with the Gentiles and people of Iſrael were gathered together foreign which expreſſion is borrowed out of the ſecond Pſalme, the which words there likewiſe cannot with any reaſon be underſtood, That Herod and Pontius Pilate with all the Gentiles and the people of Iſrael did all meet in any one place: for all underſtanding forbids men ſo to argue or conceive or believe; for they well know that there was no place could have contained them all together, no not the thouſand part of them: beſides they were all in their ſeveral Countryes and aboads, and it is well known that before this time Herod and Pilate were not ſo loving one to another as to come together: but it is related they were altogether foreign to ſignifie that whereſoever they dwelt or in what coaſts or regions ſoever their habitations were, they all agreed upon one and the ſame wicked deſign to be enemies of Chriſt, & in this wicked reſolution they were epi tò autò that is, they all wel accorded and aſſented together to put the Lord of life to death and to caſt of his government: So that by foreign we are to underſtand a mentall meeting together, and not a topicall local and bodily meeting or convening of all thoſe Kings in any one place, by which in all their conſultations they were reſolved to carry on their wicked deſign and unlawfull buſineſſe, and in that regard they were ſaid to be gathered together foreign in unum, though they did it in ſeverall places; and this is the true meaning of epi tò autò there; as when any men do carry on a good deſigne, though they be in dive…s and ſeverall places, they may be ſaid to be gathered together foreign, as now with us the Lords and Commons and divers Committees in both Houſes, aſſemble themſelves dayly epi tò autò, and are but one Parliament, though they meet in two ſeverall rooms, and more; and ſo a thouſand Congregations and Aſſemblies may be ſaid to meet Homothumadòn epi tò autò every Lords day, though they be in never ſo many diſtinct places, in regard of their common deſign to ſerve God on that day: So that all reaſon to any intelligible man from that I have ſaid will clearly evince, that by epi tò autò is meant nothing elſe, but that the Apoſtles were met together with one accord upon the occaſion of the feaſt of Pentecost with this deliberate deſign, and for this very end and purpoſe to celebrate that feaſt unto the Lord which was the work of that day; the Iews alſo through all Indaea and from the regions round about being come up to Ieruſalem to that f…aſt to worſhip God in it▪ and to offer up that ſervice that was due unto his Name, and the which were taken up in the Temple and in their ſeverall Synagogues and meeting places in the ſame imployment the Apoſtles were; of all the which I affirme it may be as really and truly ſaid that they all met Homothumadòn epi tò autò, as of the hundred and twenty Names: And yet no rationall man would from thence conclude that all the people did or could meet in one place: No more can any underſtanding creature or well grounded ſolid Chriſtian gather, that becauſe it is ſaid the hundred and twenty names were all Homothumadon with one accord epi tò autò, that therefore there ſhould be no more beleevers in Ieruſalem then did or could all meet in any one place or congregation to partake in all Ordinances. as the Independents all gather from the words. I aſſert that ſuch a kind of arguing in any man would argue that he had little brains in his head; and therefore I ſhall be ever able by Gods aſſiſtance to maintain againſt all the Sectaries and Homothumadòn Independents that by epi tò autò is to be underſtood either ſome deſigne, whether it be taken in a good ſenſe or a bad, which the holy Scripture apparently holds out unto us; or if otherwiſe, that epi tò autò in the verſe of the ſecond chapter of the Acts is rather to be underſtood of the time of their meeting, then of the place: All this I ſay I undertake by Gods gracious aſſiſtance to make good againſt all the Independents and Sectaries, and to prove withall that they do all of them moſt wickedly for the deluding of the people, to gather and conclude from epi to auto that there were no more beleevers then or at any time after, in the Church of Ieruſalem, then could all meet in any one place or Congregation: for indeed to make ſuch a concluſion as this from epi tò autò is not onelyonly to fight againſt all the light of ſound reaſon, but to give the holy Ghoſt the lye and to reſiſt the ſpirit of God, and to withhold the truth from the people in unrighteouſneſſe: All which I ſhall by and by God willing briefly make appear.

But before I come to that, ſhould I for diſputation ſake grant unto the brethren that by epi tò autò in that text were meant in one place, as they would have it; becauſe we cannot conceive if there be a meeting or convening of the perſons of any people together, but it muſt be in a place or at a place as we uſually ſpeak: would it therefore follow that becauſe any one place or room will hold a hundred and twenty names, for they ſay there were then no more in that company, to partake in all acts of worſhip, that it will hold hundreds of thouſands, or that all the beleevers in Ieruſalem did then meet there, or that there were no more beleevers then in that Church then could meet in one Congregation, or that for ever after there were no more Chriſtians in Ieruſalem then did ordinarily meet in one Congregation? I am moſt aſſured that there is not any intelligible Independent but upon due deliberation would ſay, that he that ſhould ſo conclude ſpeaks againſt the very light of all underſtanding that dictates the contrary: and therefore he would not make that inference the Homothumadon brethren make: viz. that there were neither then in Ieruſalem nor at any time after, more beleevers in that Church then could all meet in any one Congregation to partake in all acts of worſhip.

But now to ſhew the vanity and wickedneſſe of theſe men and that it may appear they in this may be rightly called Homothumadons, in that they do with one accord and with one unanimous conſent conſpire together to trouble and diſquiet the whole Church of God, and to diſturbe the peace of the three Kingdomes, and are reſolved to perſiſt epì tò autô in that their wicked deſigne and that with one accord; I ſhall here lay down ſome reaſons, which all that will vouchſafe to read the enſuing diſcourſe, ſhall ſee more fully ſet down afterwards.

I ſay therefore they extreamly ſhew their vanity and wicked purpoſe in this that they all conclude from epì tò autò, there were no more beleevers at that time nor ever after in Ieruſalem then could all meet in any one place or Congregation. For it is moſt certain that the beleevers that were in Jeruſalem at that time were innumerable, and thoſe inhabitants; for the Scripture is clear in this point: for to ſay nothing of thoſe that cryed Hoſanna and cut down branches at Chriſts coming into Ieruſalem which all made profeſſion of him with the little children that cryed Hoſanna alſo to the higheſt, whoſe Parents were all inhabitants in Ieruſalem, and without doubt had taught all their children their leſſon which they thought they might better ſhew publickly then themſelves: The Scripture in the third of Matthew and in the firſt of Mark and in the third of Luke ſaith in expreſſe termes, That all Ieruſalem, (which being taken Synecdochically muſt needs ſignifie an innumerable company of all ſorts of men) came out to the Baptiſme of John and were all baptized by him in Jordan confeſſing their ſins, and all theſe were inhabitants: And in the fourth of Iohn it is expreſſed there, that Chriſt made more Diſciples then John, and that his Diſciples baptized more, ſo that neceſſarily there were infinites of beleevers then in Ieruſalem, yea it is expreſſed in the twelfth of Iohn ver. 19. that the world went after Christ, that is, beleeved in him; therefore there was a numberleſſe company of beleevers in Jeruſalem and all inhabitants there, and all theſe were good Chriſtians and true beleevers, though I. S. moſt impiouſly affirmeth the contrary, and pag. 8. 9. of his Pamphlet aſſerteth, That they were not Christians, to whom my brother Burton in the 16 page of his briefe anſwer aſſenteth.

Now that they were all good Chriſtians and true beleevers that were baptized by John and Chriſts Diſciples, all good Chriſtians are bound to beleeve it, if any credit be to be given unto Chriſts words whoſe teſtimony I conceive is rather to be credited in this controverſie then that of I. S. and my brother Burton; for his witneſſe is infallible who knew not onelyonly their outward converſation but their very hearts alſo, and therefore could give a true teſtimony of them; and yet he concludes of all thoſe that were baptized by the Baptiſt, that they were all very good Christians and true beleevers. Our Saviours words are theſe, Luke 7. ver. 29, 30. And all the people, mark I pray his expreſſion, All the people (ſaith Christ) that heard him, and the Publicans juſtified God, being baptized with the baptiſme of John. But the Phariſees and Lawyers rejected the Counſell of God against themſelves being not baptized of him, which words of our bleſſed Saviour are to be beleeved before the words of men and angels, though they ſhould all ſpeak the contrary, as w…cked I. S. and my brother Burton both do. Now our Saviour in thoſe words proclames all thoſe that heard John the Baptiſt and were baptized by him, to be good Chriſtians, and the Scripture ſaith, that Jeruſalem, and they of Ieruſalem came out to his baptiſme and were baptized by him in Iordan, Matth. 3. And in Ae…on neer to Salim there was much water, John 3. 23. So that all theſe were inhabitants of Ieruſalem and ſuch as had their aboad in that City; yea our bleſſed Lord and Saviour that true witneſs, who out of his bare word ought ever to be believed, doth not onelyonly ſay they were good Chriſtians and true beleevers, but proves it by many arguments: The firſt of the which is this, that they juſtified God, that is, they acknowledged that God was a moſt juſt righteous and a mercifull God, forgiving iniquity, tranſgreſſion and ſin, and keeping promiſe unto his people, which was, 2 Chron. 7. ver. 14. that if his people which are called by his name ſhall humble themſelves and pray and ſeek his face, and turn from their wicked wayes; that then he would hear from heaven and forgive their ſin and heal their land. This promiſe of God and all his other gracious promiſes, thoſe that were baptized by Iohn did beleeve: for, ſaith o…r Saviour, they juſtified God; declaring unto the world by their profeſſion, that they beleeved in him and imbraced his promiſes; which is yet farther manifeſt from Chriſts ſecond argument which is this, they rejected not (ſaith he) the counſell of God againſt themſelves as the Phariſees and Lawyers did▪

Now if we conſider but what the counſell of God was to the people in the miniſtery of Iohn the Baptist we ſhall find it in the third of Matthew where the Baptiſt preaching unto all Ieruſalem that came out unto his baptiſme, as it is alſo clear in the third of Luke, he ſays there, repent, for the Kingdome of heaven is at hand, warning them to fly from the wrath to come, exhorting them all to bring forth fruits meet for repentance, telling them of the danger that would otherwiſe enſue if they did not repent and beleeve in the Meſſiah who was to come ſhortly after him with his fanne in his hand, who would throughly purge his floore and gather his Wheat into his garner, but burn up the chaffe with unquenchable fire; and therefore he exhorted them all again and again to repent and beleeve in the Meſſiah; this good counſell did Iohn the Baptiſt give to all thoſe that came out of Ieruſalem to his Baptiſme, and our Saviour affirmes and witneſſes of them all, that they rejected not his counſell as the Phariſees did to their own deſtruction, but imbraced it to their ſalvation, and therefore they were all true beleevers if our Saviour knew who were beleevers, which yet he proves by a third argument, ſaying, that they were all baptized of him confeſſing their ſins; in token of their repentance, and of their faith in the Meſſiah they were all baptized by John, ſaith Chriſt; and therefore they were all very good Chriſtians and true beleevers: all theſe arguments for brevity ſake may be reduced into one argument after this manner, All thoſe that juſtifie God and imbrace the counſell of God, that do repent, confeſſe and forſake their ſins, and beleeve in Ieſus Chriſt, and in token of their faith and obedience are baptized into him, they are all good Chriſtians and true beleevers; but all theſe, ſaith Chriſt, that heard John the Baptiſt with the Publicans, except the Phariſees and Lawyers, were ſuch: Ergo, they were all good Chriſtians and beleevers, and all Jeruſalem conſiſted of ſuch; for Ieruſalem went out to Jo…n the Baptiſt and were baptized by him in Jordan confeſſing their ſins: and yet more then theſe were converted by Chriſt, his Apoſtles and ſeventy Diſciples miniſtery, and all inhabitants in Jeruſalem: And therefore all theſe could not poſſibly be contained in any one place or a few, and all theſe were then in Jeruſalem as well as the hundred and twenty names, and therefore all the beleevers at that time in Jeruſalem, though they were all epi tò autò as well as the Apoſtles, yet they were not all in one place as the Homothumadon brethren would infer; for thoſe that the firſt chapter of the Acts ſpeaks of ver. 15. thoſe hundred and twenty names which met together in the ſecond Chapter and firſt Verſe, were Chriſts apoſtles and Diſciples and ſuch as had followed him from the beginning of Iohns baptiſme, and were indeed all Miniſters of the Goſpell and preachers of the Word and men of great eminency and fame and renoun, and therfore by a great elegancy are called Names, the number of the Names (ſaith the Holy Ghoſt) which kind of expreſsion in the Holy Scripture, is ever uſed for to expreſſe men only of tranſcendent excellencie and deſert for their rare vertues and endowments, as is manifeſt out of the Revel. 3. 4. and all theſe were taken up in holy duties, as the occaſion required, and were by themſelves; but may any rationall man conclude from thence, that there were no more Beleevers in Ieruſalem? would not this be thought an odde kind of arguing, if one ſhould thus diſpute againſt the Independents, thoſe Homothumadon brethren, all the Independent Predicants, and their Itinerary Preachers, thoſe eminent and learned men, thoſe names are all foreign in the Citie of London on one of their Feaſt dayes: Ergo, there is no more Independents in the Citie of London then can meet at all times in any one Congregation to partake in all their Ordinances; would not all the Independents laugh at any Presbyterian that ſhould thus diſpute? when they themſelvs boaſt that there be millions of them in London.

Now by the holy Scripture we are truly informed there were millions of true beleevers in the Church of Ieruſalem at that very time, and that they were the Miniſters only that were preſent together on the day of Pentecoſt, and that the other Beleevers were in their other meeting places: yea, beſides thoſe that I have now named, it is ſaid in the ſame Chapter, verſe 5. that (at that inſtant of time) there were dwelling at Jeruſalem, Iewes, devout men out of every nation under heaven, that is true Worſhippers, and Beleevers: here therefore muſt needs bee an innumerable company of theſe, and all theſe were then Inhabitants in Ieruſalem: ſo that the Holy Scripture doth by many witneſſes prove there were more then a hundred and twenty Beleevers, or more then a hundred thouſand in Ieruſalem at that time, how therefore with any honeſty can the Independents conclude from Epi to auto, that there were no more Beleevers then in Ieruſalem, nor ever after, then could all meet in one Congregation? If this be not to fight againſt God, there was never any fighting againſt him. But ſhould I yeeld unto them, which I cannot doe for many reaſons, that there were no more Beleevers at that time in Ieruſalem, then did or could all meet in any one place; will it follow in any ſound underſtanding that they could ever after all ſtill meet in one Congregation, when they were infinitly daily increaſed? I trow not; for ſo to ſpeake, and ſo to argue and conclude, would be but to prove fighters againſt all reaſon; yea againſt God himſelf (as I ſaid before) and to deny the expreſſe Scriptures, as will forthwith appeare; for in the ſame Chapter when there were but three thouſand new Converts added to the Church, it is ſaid that then that company could not all meet in any one place to communicate in all acts of worſhip, but for want of a place ſpacious enough for to breake bread in, they were forced then to meet in divers places, and to divide themſelves into ſeverall Aſſemblies and Congregations, and that in ſeverall houſes; for ſo ſaith the Scripture, verſe 46. and they continued daily with one accord in the Temple, and breaking bread from houſe to houſe; that is, in many ſeverall houſes, they had their meetings to communicate in; therefore at that very time there were many Congregations of Beleevers, ſo that they could not poſsibly meet altogether in one place. And here by the way it is good to take notice, not onelyonly that there were many Congregations of Beleevers in the Church of Ieruſalem, which the Independents confeſſe to be the firſt formed Church, and that when there were but three thouſand new Converts added to the Diſciples, but that all theſe were ſpeedily and readily received into Church-fellowſhip, and that by the ſole and alone authority of the Apoſtles, ſo that it was not required at their hands, that they ſhould firſt walke ſometime with the Church before their admiſsion, or that they ſhould make a particular confeſsion of their faith, or bring in the evidences of their converſion, or that they ſhould enter into any particular explicite Covenant, or that they muſt have the conſent of the Church before they could be received into Church-fellowſhip; nothing I ſay of all this was either practiſed in this Mother-church, or any Daughter-church in the Primitive and pureſt times; but theſe two truths are moſt certainely evident out of the Scripture.

The firſt, that all Chriſtians in the church of Ieruſalem were admitted into Church-fellowſhip upon their repenting, beleeving and being baptiſed, without any other conditions, and that upon offering themſelves.

The ſecond truth is this, that there were many congregations and Aſſemblies of Beleevers in the Church of Ieruſalem at that inſtant time, which is abundantly proved out of the teſtimonies and reaſons above ſpecified, and thoſe expreſſe words, where it is ſaid that they brake bread from houſe to houſe; therefore there were many Congregations then.

But it will farther more illuſtriouſly yet appeare, if we conſider the divers other additions of Beleevers, and that daily unto the Church of Ieruſalem: for in the laſt verſe of this chapter it is ſaid that the Lord added daily unto the Church ſuch as ſhould bee ſaved; here we find additions upon additions of Beleevers, and that daily, indefinitly ſet downe, as if they could not eaſily have been told, which addeth no ſmall Emphaſis unto the expreſsion; and all theſe were admitted into Church-fellowſhip without any of thoſe conditions the Independents require of all their Members in theſe our times; for it is ſaid the Lord added daily unto the Church ſuch as ſhould be ſaved; and therefore hee did it onelyonly upon his owne termes of Repentance, Faith and Baptiſme. Now what underſtanding man can eaſily beleeve that when there was ſuch daily increaſe of Beleevers made, that they could all ſtill meet in any one place or Congregation to partake in all Ordinances? But if wee looke into the fourth chapter, we ſhall find an other new Addition, and that of five thouſand men more, beſides women; for ſo ſaith the Scripture, verſe 4. Howbeit, many of them which heard the word beleeved, and the number of the men was about five thouſand. Now if when there were but three thouſand, they were then forced for want of a convenient place ſpacious enough to communicate in, to divide themſelves into divers ſeverall houſes; how impoſsible a thing was it for them all daily then to meet together in any one place or congregation, may any one imagine, when there were not only daily additions of Beleevers, but five thouſand men more added unto the Church at one time? without all controverſie it was impoſſible that they could all then meet together in any one place; and for farther confirmation of this truth, and for the putting of this controverſie for ever out of doubt, the Holy Ghoſt ſaith in the fifth chapter, verſe 14. And Beleevers were more added unto the Church, multitudes both of men and women. Marke I pray the expreſsion, multitudes: Now by multitude, all men know is to be underſtood, and that in all Languages, a very great Aſſembly or congregation, or company; whereupon the Scripture ſaith, follow not a multitude to doe evill, ſo that by multitude is ever underſtood ſome vaſt Aſſembly or Congregation of people; and here the Scripture ſaith, ſpeaking in the plurall number that multitudes, and that both of men and women were added to the Lord, that is to ſay many great Congregations and Aſſemblies were added to the Church; yea, the expreſsion doth as it were intimate that they came in ſo faſt that they could not now any longer be counted as it were by retayle or enumerate companies, as when they came in by ſmall numbers, as three thouſand and five thouſand at a time which might eaſily be told and reckoned, but that now they came into the Church in ſuch great bodies, as they were forced to ſet them downe by whole ſale; and therefore the Holy Ghoſt ſaith, that Beleevers were added unto the Lord, multitudes both of men and women, that is to ſay many great Congregations of Beleevers of both ſexes; yea, and that there might yet be no miſtake in this buſines, the Scripture ſaith in the laſt verſe of this chapter, for the great multitudes of them, that the Apoſtles daily in the Temple, and in every houſe ceaſed not to teach and preach Ieſus Chriſt. So that here by the teſtimony of the Holy Ghoſt wee are aſcertained there were divers and ſeverall Congregations of Beleevers at that time in the Church of Ieruſalem; for they had their meetings not onelyonly in the Temple, but in every houſe, or from houſe to houſe, which is all one that is to ſay, they had many Congregations and Aſſemblies of Beleevers at that time in ſeverall private houſes, as well as in the Temple; ſo that this truth being confirmed unto us not onelyonly by reaſon, but by the mouth of ſo many infallible witneſſes, as that out of the ſecond chapter, where it is ſaid they brake bread daily from houſe to houſe, and two more witneſſes alſo in this fifth chapter, where it is recorded, verſe 14. that multitudes both of men and women, that is to ſay many great Congregations of Beleevers of both ſexes were added to the Lord, and in the laſt verſe, that there might be yet no ſcruple made of the buſines, the places of their meetings are alſo expreſſed, viz. in the Temple and in every houſe; ſo that all good Chriſtians are bound to beleeve that there were many Congregations and Aſſemblies of Beleevers at that time in the Church of Jeruſalem, and therefore more then could all poſsibly meet in any one place or congregation.

So that if I ſhould ſay no more, the truth concerning this point is ſo evidently apparent to all judicious and underſtanding men, that they cannot doubt of it, except they will deny the Scripture it ſelfe; yet that the truth concerning this controverſie may yet more fully be cleared, I ſhall for the farther coroborrating of it and for confirmation of the ſame, produce a few teſtimonies more.

In the ſixth chapter, verſe 7. The word of the Lord increaſed, (ſaith the Holy Ghoſt) and the number of Diſciples multiplyed in Jeruſalem greatly, and a great company of the Prieſts were obedient to the faith. Here wee find multiplication upon multiplication of Beleevers, and more additions of them, and that in Ieruſalem, and amongſt theſe multitudes there was a great company of Prieſts, that is a great company of their Miniſters and learned Rabbies were converted, and all theſe ſeverall admiſsions of Beleevers into this Church of Jeruſalem were without any of the conditions thoſe of the congregationall way require now of their new Members; for it is not ſaid, that they demanded of them that they ſhould walke ſome time with them before their admiſsion, or that they ſhould make any publicke confeſsion of their faith, or bring in the evidences of their converſion, or enter into any particular explicite Covenant, or come in by the conſent of the people before their admiſsion; nothing of all theſe things were required at their hands in this Mother-church; and therefore all the practiſe of this kind of admiſsion in our new Congregations is without any preſident or example; and therefore thoſe of the congregationall way doe moſt wickedly to pretend they have the Church of Jeruſalem for an example for their practiſe of admitting of Members.

But I ſay the thing chiefly to be obſerved here is the multiplication and the increaſe of many more Diſciples to the former, adding withall, that amongſt thoſe Diſciples and Converts that were added to the Lord there was a great company of the Prieſts: now what an increaſe of Beleevers may any man ſuppoſe there muſt then needs follow, when ſo many of their Miniſters were converted? without doubt when the people ſaw their Prieſts turne Chriſtians, and heard them alſo in their preachings give in their reaſons for their imbracing of the Goſpel, and ſaw withall the daily miracles of the Apoſtles for the confirmation of this their doctrine they did infinitly multiply; ſo that if there had beene no converſion of men before ſpak of, yet the converſion of theſe very Prieſts in a ſhort time would have procured the converſion of many more then could have met in any one place or a few; and this all reaſon will perſwade; for wee find it by hourly experience, how many hundreds are daily miſlead, and ſeduced by the error of a few temporiſing unſtable Presbyters, who are turned Independents, and what a deale of miſchiefe they have done here amongſt us, ſo that not a few places can containe their Proſelytes, and all this without the helpe of any miracles; and we ſee daily, if but any rich and craſed Gentlewoman, or any confounded Lady turne Independent, or if but any unſtable man of any eminency revolt from the Presbyterian way, what a noyſe there is by and by made at it, and how many giddy headed men, and women eſpecially, are ſeduced by it, and that without any prodigies: Now I ſay all reaſon will perſwade any intelligible man that truth ſhould much more prevaile then error, and that in the hands of ſo great a multitude, and of ſuch learned Rabbies, and thoſe alſo in ſo great honour and eſteeme amongſt the people, having withall the helpe of Miracles amongſt them, and that to the ſpeedy converſion of many thouſands; yea, the Scripture ſaith, that the Word of God increaſed, that is to ſay converted many, and that the number of Diſciples multiplyed in Jeruſalem greatly, not in a ſmall manner; and that a great company of the Prieſts were alſo added unto the Lord; ſo that if there were a great Congregation and Aſſembly of the Prieſts, as the Word of God relateth; there muſt neceſſarily be many more Congregations of the ordinary people, and all theſe are to be yet reckoned upon a new account, and upon a new Liſt, ſo that there were numberleſſe Congregations of Beleevers in the Church of Jeruſalem, if any credit may be given to the Holy Scripture, and that in the very infancy of the Church: ſo that I am moſt confident, that this truth is now evident and perſpicuous to all thoſe that have but ordinary underſtanding.

But becauſe this is the onelyonly buſines, as the Independents ſay, and that will put an end to this controverſie betweene us; for they have often ſaid, prove once but clearly unto us out of the Word of God that there were many Congregations of Beleevers in the Church of Jeruſalem, and then wee will grant you the day; I ſay in this regard I ſhall briefly adde ſome other Arguments to prove there were more Beleevers in the Church of Jeruſalem then could all poſsibly meet in any one Congregation or a few: for to theſe that were daily converted and added to the Church, wee heare upon all occaſions of additions upon additions, and of increaſe upon increaſe of many more Beleevers: for in the ninth chapter, verſe 31. it is recorded, that the Churches having reſt through all Judea and Galilee, and Samaria, they were multiplyed, for ſo it is in the O…iginall. Now Ieruſalem was the chiefe Church in Iudaea, and therefore ſhee alſo multiplyed and increaſed in Diſciples daily, which being added to the former ſpake of, it makes it an impoſsible thing that they could all meet together in any one place or a few. And in the 12. chapter upon the miraculous death of Herod, it is ſaid verſe 24. that the Word of God grew and multiplyed in Ieruſalem, that is, brought forth great increaſe of 'Beleevers, and made them exceedingly daily to multiply, ſo that all theſe additions upon additions of Beleevers made it an impoſſible thing that the hundreth part of them could meet in any one place.

But omitting many Arguments that I could produce from the multitudes of their Preachers, and the diverſity of the nations, and the infinit number of the Inhabitants, and from the Miracles in Jeruſalem that neceſſarily called for many Congregations and Aſſemblies; that one place in the 21. of the Acts may for ever ſilence all Gain-ſayers, and abundanly prove unto rationall men, that there were many, if not numberleſſe congregations of Beleevers then in the church of Ieruſalem. If we will but take notice what Saint Iames, and all the Presbyters of Jeruſalem ſpake unto Saint Paul, who being all Inhabitants there, and the Miniſters and Preachers of the Word in that Church, muſt all neceſſarily know not onelyonly the condition of the Beleevers there, but for the moſt part the number of them; now I ſay it will be worth our paines and attention, to obſerve and take notice what is there confirmed by the teſtimony of many witneſſes, yea, a cloud of witneſſes, and all of them without exception, there was Iames the Apoſtle by name, and all the Presbyters of Ieruſalem, all Synodians, whoſe witneſſe was true, and for ever to be beleeved, and yet they give in this evidence to Saint Paul, concerning the Beleevers in Ieruſalem, that there were many ten thouſands of weake Brethren here; how many ten thouſands more may we ſuppoſe were there then of ſtrong Brethren in the Church of Jeruſalem? ſeeing for the moſt part in all Churches where there are able and learned Miniſters it is ever obſerved, that there are three ſtrong brethren to one weak one, at leaſt more ſtrong brethren then weak ones: Now when there was a whole Colledge of Apoſtles for the moſt part reſident in that Church, and a whole colledge of Preſbyters, fixed Miniſters there and able Preachers, beſides a multitude of Prieſts, and all painefull, and laborious, that preached unto them night and day, & inſtructed them all in their Chriſtian Liberty, and confirmed them in it with miracles; and when they had alſo for a farther ſtrengthning of them in that their Chriſtian Liberty, called a Councell and Synod in Jeruſalem, and ratified the abrogation of the legall Ceremonies, and that from the Holy Scripture, and the Spirit of God, and did daily preach unto them all this their Chriſtian Liberty; we are bound by the Law of charity to beleeve there were many more thouſands of ſtrong Chriſtians then weake in that Church; yea, our daily experience will perſwade any man to beleeve this Doctrine; Now let us heare what Saint Iames, and all the Presbyters witneſſe unto Saint Paul concerning this point, verſe 20. Thou ſeeſt Brother Paul (ſay they) how many ten thouſands (for ſo it is in the Originall foreign of the Iewes there are which beleeve, and they are all zealous of the Law; out of the which words wee may obſerve that thoſe Saint Iames and the Presbyters ſpeake of were all Inhabitants in Ieruſalem, for they could witneſſe nothing of ſtrangers, thoſe that dwelt in other places, neither could they have ſaid thou ſeeſt them, if they had not beene Inhabitants, or if they had beene here to day and gone to morrow; for then they could not have beene taken notice of; but they ſpeake of Inhabitants, as by many Arguments may be proved, and of all theſe they aſſer… theſe things.

Firſt, for the number of them, that they were many ten thouſands.

Secondly, that they were all Beleevers, Diſciples, and very good Chriſtians, yea very zealous ones.

Thirdly, they doe witneſſe, that all theſe many ten thouſands were but weake Brethren, and therefore gave Saint Paul counſell, yea an order, ſomewhat to connive at their weakneſſe for a time, that hee might the better ingratiate himſelfe into their favour; the ſtory is there fully ſet downe.

Now I ſay if there were many ten thouſands of weak Brethren in the Church of Jeruſalem, how many more ten thouſands of ſtrong Beleevers may any rationall men ſuppoſe were then there in that church, where there were a colledge of Apoſtles forthe moſt part, and a ſtanding Colledge of able Presbyters, all miraculous Teachers, and aſsisted immediatly by the ſpirit of God? Surely a few hundred of houſes or places could not poſſibly have held their very bodies, much leſſe could a few hundred of houſes have held them to partake in all the Ordinances; ſo that all men that have not abſolutely reſolved to give the Spirit of God the lye, yea, to wage warre againſt Heaven, muſt acknowledge, that there were many Congregations and Aſſemblies of Beleevers in the Church of Jeruſalem, eſpecially when it commeth confirmed by ſo many witneſſes of divine authority. By which it appeareth that there were many Congregations of Beleevers there, as in every houſe one. So that for this point, I am moſt aſſured it is now without controverſie, that there were many Congregations and Aſſemblies of Beleevers in the Church of Jeruſalem; and yet all theſe as the Holy Scripture aſſerteth in many places, made all but one Church; and the Independents themſelves acknowledge, there was but one Church in Jeruſalem.

Now how in any ordinary mans underſtanding can many congregations be one politicall miniſteriall Church, except only becauſe they are united and aſſociated under one Presbyteriall government? that is to ſay, under the government of a whole colledg of Preſbyters which the Church of Ieruſalem was? for there was many Preſbyters there as this 21. ch. teſtifieth and the 15. chap. and many other places of holy writ, all which had the government over that Church committed to them in common; So that it may be a wonder to all rationall men that there ſhould any appear in the world, notwithſtanding the abundant evidence out of the holy Word of God, that ſhould yet aſſert, there were no more beleevers in the Church of Ieruſalem then could all meet in one Congregation: which aſſertion of theirs, beſides the Scripture, very common reaſon overthrows; for if we conſider Jeruſalem, it is ſaid to be the city of the great King in which there were never leſſe then ſeven or eight hundred thouſand inhabitants, who dayly expected the Meſſiah; who it is well known when he came had twelve Apoſtles and ſeventy Diſciples at his command to go and come at pleaſure, whoſe powerfull preaching was ſuch, that it is related that Satan was ſeen fall down like iightning from heaven, that is to ſay, whoſe Kingdome was overthrown by their miniſtery, and by all whoſe efficacious preaching and miracles we have this teſtimony that at one of their Miracles and Sermons there were three thouſand converted at one time, beſides dayly additions added unto that Church by the Lord, and five thouſand men beſides women at another, and multitudes of beleevers both of men and women at another, and that there was dayly increaſe of beleevers upon increaſe with a multitude of Prieſts, beſides a whole colledge of Preſbyters ſettled Miniſters amongst them, and that all theſe ſhould yet prevail to convert no more in future time then could all meet in one Congregation, it ſeems a thing very incredible: and truly for any to perſevere in this error againſt all reaſon and againſt the evident teſtimonies of holy Scripture, where we have it recorded there were many ten thouſands of very weak beleevers in that one Church beſides the ſtrong, it is an open and wilfull fighting againſt God and a reſiſting of his ſpirit, which is a fearfull ſin: for all theſe are convincing arguments to prove the numberleſſe multitudes and congregations of beleevers in the Church of Ieruſalem: And all th…s brigade of arguments militate againſt the whole Army of the Homothumadon Sectaries, and ſhall I hope for ever ſerve to vanquiſh them all and to make good this field of truth, That there were many Congregations and Aſſemblies of beleevers in the Church of Jeruſalem, and yet they were not every one a Church or Churches ſeverally conſidered by themſelves, exerciſing an abſolute ſoveraignty Independent within themſelves reſpectively, as all our new gathered Churches do now here in London: but all thoſe congregations in Jeruſalem were all ſubordinate, and being combined together made all of them but one Church, and were all under a common Counſell or Colledg of Preſbyters within that Precinct; the example of which Mother-Church is left upon record to all poſterity for imitation: and therefore that tenent of the Homothumadon Independents concerning the congregationall way, hath no ground for it in the whole Word of God, but is a meer whimſy of their own brain, and hath its foundation only in the aire, and will ſoon vaniſh or be ſpeedily blown away by the blaſt and breath of truth.

Now my other companies drawn out of the Apoſtles quarters after Chriſts death and aſcenſion, they militate againſt all the Burtonian Independents, who acknowledge that there were many Aſſemblies of beleevers in the Church of Ieruſalem, but deny they were Churches properly ſo called; now though by their grant they have loſt the day (as in the following skirmiſhes will appear) yet that all men may ſee that this ſconſe of error to which they have betaken themſelves, cannot defend their cauſe; I ſhall with one company at this time beat them out of that hold, and fully vanquiſh them in the pitcht field: It is recorded Act. 2. v. 42. of all thoſe new converts which were in many aſſemblies & in many houſes, that they continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and in breaking of bread and in prayers. This very troop alone ſerves for the beating of them all out of what bulwark ſoever they can betake themſelves to for ſhelter: for if all theſe congregations and Aſſemblies of believers were equall in all priviledges and immunities with any Churches that ever were on earth, and had in them ſeverally whatſoever did make the whole Church of Ieruſalem the first formed Church, then they were all and every one of them Churches properly ſo called: But the antecedent is true: Ergo, the conſequent; ſo that to any rationall man this queſtion is alſo out of controverſie: for let any man but duly examine, what it was in the whole church of Jeruſalem that made it the firſt formed church and a church properly ſo called, and he ſhall find the ſame in every one of thoſe particular congregations and aſſemblies for the making of them churches properly ſo called; ſo that th…y each of them ſeverally may as truly challenge the name of Church, as the whole Church can, they communicating in whatſoever is eſſentiall for the making of any church a compleat church or a church properly ſo called, if partaking in all Ordinances by lawfull Miniſters can make any aſſembly or congregation a church properly ſo called: So that by this one company and by this very argument all the whibling reſerves of all the Burtonian Independents are diſſipated and ſcattered, and that place of truth maintained againſt them all: viz. that every one of thoſe Aſſemblies in Jeruſalem were churches properly ſo called, and yet all of them made up but one intire Church, and they were not every of them ſeverally conſidered by themſelves and apart Independent and exerciſing an abſolute ſoveraignty within themſelves: And therefore this truth ſhall for ever ſtand good againſt all ſorts of Independents That many congregations combined together and ſubordinate to ſome one colledg of Preſbyters make all of them within their precincts but one entire Church: and that this is Gods Ordinance, and not that tenent of the congregationall way which hath neither precept or preſident for it in all Gods holy Word: So that by all theſe encounters and frequent skirmiſhes and by the mighty power and aſſiſtance of the great Lord of Hoſtes the Generall of all the Armies of heaven and earth, I have vanquiſhed all the forces both of the Homothumadon Independents and all the Burtonian Sectaries, and maintained and kept not onelyonly the field of truth, but theſe two ſconſes and bulwarks of the ſame: viz.

The firſt, that there were many congregations and aſſemblies of believers in the church of Jeruſalem.

The ſecond, that all thoſe ſeverall congregations and aſſemblies were churches properly ſo called: which when it comes to the main battell, will be fully made good, and withall it will be maintained, that all thoſe ſeverall congregations made all of them but one Church, and were all of them combined together and ſubordinate to one Preſbytery, that is, to a Colledg of Preſbyters, who by Gods own appointment had the rule over them committed to them in common: by all which the doctrine of the Congregationall way is utterly overthrown, whoſe tenent and opinion it is, that every Congregation of beleevers, be it greater or ſmaller, ought to be a diſtinct Church or body by it ſelf exerciſing all Church power and authority within it ſelf Independent; and ought not to have reference or relation to any other church or congregation for matter of government, no farther then pleaſeth themſelves; and this they affirme to be Gods Ordinance and Conſtitution, whereas in the Church at Ieruſalem the Mother-church, there were innumerable Congregations and Aſſemblies of beleevers, and yet all of them made up but one Church: For thoſe ſeverall congregations, as the Burtonian Independents do affirme, were but branches of that one entire Church; theſe are their words.

By all which it now appeareth that it is Gods Ordinance and his Appointment that many congregations combined together in any city or vicinity within ſome Precinct, ſhould all of them within that juriſdiction make up but one Church and be under a Colledg of Preſbyters to be governed by them in common, which is indeed a meer eccleſiaſticall Corporation; and therefore this kind of government might without any offence or diviation from the holy Word of God be compared by me to any civill Corporation, as that of London or the like: For though I. S. and my brother Burton ſpend much time and many words to no purpoſe about my ſimile, yet it will ſtand for ever immoveable and ſerve to all intelligible Chriſtians for that very end I propound it: viz. to declare the ſtate of the queſtion; yea by I. S. his own words pag▪ the fourth of his Pamphlet it is authorized; for he there after much babble thus expreſſeth himſelf concerning this point, when (ſaith he) we know the true nature of ſpirituall things, of the devices of God, as I may call them, we may find a reſemblance of them in things here below, which are made after them, but we cannot fetch the knowledg of heavenly compoſures from theſe earthly things. Thus J. S. ſpeaks there.

So that I having from the holy Word of God and from the conſtitution of the Church at Jeruſalem the firſt true formed Church and originall Church found out the true nature of that ſpirituall and eccleſiaſticall government, that heavenly compoſure and that device of God (as he grolliſhly calleth it) it was then no ſin in me (in I. S. his opinion) to find a reſemblance of it in things below. And therefore both he himſelfe and my brother Burton might have ſaved all that labour they needleſly ſpent about that ſimile, which will ever ſtand good againſt whatſoever they ſhall be able to ſay againſt it, for the elucidating and cleering of the point of difference between the Presbyterians and the Independents, which was the onelyonly end I made uſe of it for; and there fore all the pudder they made about that ſimile, was but to beat the aire and to vent their own vanity.

But from all this diſpute (that I may now ſpeak ſomething concerning Nationall Churches, which the Independents deny) I farther gather, That if many hundred Congregations being combined together under one Presbytery in any great City or Vicinity within any large Juriſdiction, may all of them make up but one Church within that Precinct, and may take its name or denomination from the City or place in which it is: I ſee no reaſon why a thouſand Pariſhes, yea ten thouſand, all of them imbracing the Goſpell and making profeſſion of the true Chriſtian Religion, in what Kingdome, Nation, Province, Country, or Commonwealth ſoever they be, may not all of them in thoſe ſeverall Countries, being all of them combined together and under ſome grand Presbyteries, take their ſeverall names and denominations either from thoſe reſpective nations or languages, and be called either the Greek Church, or the Hebrew Church, or the Latin Church, or the French Church, or the Dutch Church, &c. or be called the Church of England, Scotland, Ireland, or or ſuch a Provinciall Church, or ſuch a Nationall Church; I ſay I ſee no reaſon why, if all thoſe ſeverall Nations coming in at the ſound of the Goſpel, and all of them giving up their names to the profeſſion of the Chriſtian faith, may not as well from thoſe ſeverall Nations take the name of the Church from the Nation as they may take it from Jeruſalem or from any other City as that of Corinth, Epheſus, &c. and ſo become Nationall churches: I deſire therefore any man to give me a good and ſolid reaſon to the contrary; for this I am ſure of, that it was promiſed unto Abraham that he ſhould be a Father of many Nations, which he was not in respect of his naturall poſterity: for he was onelyonly in that regard a Father of the Hebrews who challenged Abraham to be their Father; and therefore it muſt neceſſarily be in reſpect of their faith and ſpirituall parentage in that they are all of them his children in regard of their common faith and beleif in the Meſſiah, whoſe day Abraham by faith ſaw and rejoyced in it, which all the Nations of beleevers do, and therefore they likewiſe in that reſpect are called the children, ſons and daughters of Abraham, and may therefore be truly called Nationall Churches, which all the Independents with my brother Burton and I. S. deny; for Chriſt is called the light of the Gentiles, yea there are many glorious promiſes concerning the calling of the Nations and Gentiles; as that in Iſaiah 19. ver. 23, 24. where it is ſaid, In that day ſhall there be a highway out of Aegypt to Aſſyria, and the Aſſyrian ſhall come into Aegypt, and the Aegyptian into Aſſyria, and the Aegyptians ſhall ſerve with the Aſſyrians. In that day ſhall Iſrael be the third with Aegypt, and with Aſſyria, even a bleſſing in the midſt of the Land. Here all theſe three Nations are called three ſiſter Churches, if we mark the coherence. And for farther proof of Nationall Churches under the Goſpell it is ſaid, Iſaiah 55. 5. Thou ſhalt call a Nation which thou knoweſt not, and Nations which knew not thee ſhall run unto thee, which words are ſpake of Chriſt under the Goſpell, in the which is ſet down both Gods Call of a Nation, and the Nations Anſwer to that Call, and there can be no more required to make a Church. And it is prophecyed of Goſpell times, Pſal. 22. 27. And all the ends of the world ſhall remember and turn unto the Lord, and all the kindreds of the Nations ſhall worſhip before thee. And Pſal. 72. it is ſaid All Kings ſhall fall down before him, and all Nations ſhall ſerve him. And Pſal. 86. 9. All Nations whom thou haſt made ſhall come and worſhip before thee, O Lord, and ſhall glorifie thy name: Innumerable places to this purpoſe might be produced for the proving of Nationall Churches; for all Nations are Chriſts by donation, Pſal. 2. 8. Ask of me (ſaith the Lord ſpeaking to Chriſt) and I ſhall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy poſſeſſion: Yea they are his by conqueſt who hath vanquiſhed the ſtrong man and diſarmed him and vindicated the Nations into his own poſſeſſion; yea they are his by purchaſe alſo: viz. all the elect of them, for he hath redeemed them with his precious blood, 1 Pet. 1. Acts 20. Yea they are his by call, for he ſent his Apoſtles into all nations to invite them to come in, Matth. 28. Marke 16. And many of them obeyed the call and are his by covenant, as we may ſee it Revel. 11. v. 15. where it is ſaid The Kingdomes of this world are become the Kingdomes of our Lord, and of his Chriſt, and he ſhall raigne for ever and ever. And Paul in the 11. of the ROM. ſpeaking unto all the Gentiles, in as much as he was the Apoſtle of the Gentiles, ſaith ver. 17. That ſome of the naturall branches being broken off, the Gentiles which were the wilde Olive tree were graffed in amongſt them and with them did partake of the root and fatneſſe of the Olive tree; So that now all the Nations were equall in priviledges with the Jews in all reſpects, ſo that as that was a nationall Church, ſo are they, and yet all make but one Church, for there is but one ſhepherd and one ſheep fold, one Church conſiſting of Jews and Gentiles; now as the Church of the Jews is ſaid to be but one Nationall church, becauſe all the tribes in that Family or Nation, and all the viſible and publike aſſemblies of the ſame being parts of the catholicke church, and living under one eccleſiaſticall and civill government, were by the profeſſion of the ſame faith and fellowſhip and communion of the ſame worſhip and government united into one body eccleſiaſtick or eccleſiaſtical commonwealth: So for ought I know all thoſe Kingdomes, Nations, Countries and Provinces that ſhall imbrace the Goſpel (as I ſaid before) and come under the government of Jeſus Chriſt the great high Prieſt and King of his church which was typified by the legall high Prieſt and the Kings of Judah and do yeeld obedience unto him and that government he hath appointed in his church, may all of them, being joyned in a particular conſociation and community in any country Nation or Province or Kingdome, receive their denomination from the ſeveral countries & nations in which they are. For the Church eatholick being an homogenial and ſimilar body retains the name of church, into what cities, countries, nations or Kingdomes ſoever it be divided into; for as thoſe many Congregations in the Church at Ieruſalem made all of them but one church within its precincts, and had its name from thence; ſo may the many Pariſhes and Villages, which being met together in their ſeverall bounds, in the profeſsion of the ſame Chriſtian faith, make but one Church, being all of them through that countrie combined together under one government, both Eccleſiaſticall and civill; for as for the diviſion of the nations, it is not to be conſidered, meerly as an humane and politicke Ordinance, as many conceive, and therefore would make Provinciall Churches, and Pariſh Churches a humane invention; for in the 32. of Deut. v. 8. it is ſaid there when the moſt high divided to the nations their inheritance; ſo that God was the Author of this diviſion, and gave their ſeverall names unto them, and ſet all their bounds and limits; yea, he hath ſet the bounds of every man, as it is ſufficiently proved by the Apoſtle, Acts 17. where hee ſaith, verſe 26. that God hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitations; ſo that the diviſion of the whole world into divers nations, and thoſe nations into ſeverall Provinces and Counties, and thoſe counties into ſo many hundreds, and Wapentakes, or Rapes, or Tribes, and all theſe into ſo many ſeverall Pariſhes, is ſaid to be Gods owne appointment; for he is ſaid to have divided the nations, & tohave ſet them their bounds; and therefore I can conceive no reaſon why Pariſh Churches amongſt us may not as well be accounted Gods Ordinance, as Pariſh Synagogues amongſt the Iewes; and why citie Churches amongſt us may not as well be Gods Ordinance now, as it was then; for ſo by divine inſtitution they were then in the Apoſtles times eſteemed; and it is well knowne that in New-England all their ſeverall Townes, as that of Plymouth, Boſtorne, Cambridge, &c. have all their bounds and limits preſcribed unto them, and all the people within that precinct, and no farther, that ſubmit themſelves to that their government, are ſaid to be Members of each ſeverall Church, and of no other; and yet▪ all this is as much politick, as the diviſion of our Pariſhes and Cities; and thoſe Churches conſtituted by the Apoſtles in every citie, village and countrey, were as much politick as ours, and yet are called Gods Ordinances: and truly I know no good reaſon why our pariſh churches ſhould not farre rather, and with farre greater reaſon be of divine inſtitution, then thoſe churches of the congregationall way: for it is well knowne that all the Members in our ſeverall Pariſhes dwell within ſuch and ſuch limits, and for the moſt part are all well and familiarly knowne one to an other; and every weeke, once at leaſt ſee all one an others faces, and can daily meet together for to watch over one another; whereas thoſe of the congregationall way dwell many of them twenty miles one from another, and ſome threeſcore miles one from another, and all for the moſt part a great diſtance one from another, ſcattered here and there, ſo that they cannot poſsibly one watch over an other, as is pretended, and behold one an others converſation, for that is impoſsible; and therefore for my particular I know that the parochiall or pariſhionall aſſembling of themſelves together for the injoying of the Ordinances hath preſidents for it in holy Writ, and that many, both in cities and villages; but wee have not one preſident of ſuch congregations as are now in our new Churches in all the whole Booke of God; and therefore I conclude that all our parochiall meetings are farre more of divine inſtitution, and Churches properly ſo called then the Aſſemblies of the congregationall way: And by the ſame Argument I may gather that the Chriſtian Churches now through the world, at leaſt all the reformed Churches may as well be called nationall Churches, as the Jewiſh Church was, eſpecially if we looke unto the requiſites that make a nationall Church; for two things are required for the making of a nationall Church; firſt a nationall agreement in the ſame faith and worſhip. Secondly, a nationall union in one Eccleſiaſticall body in the ſame community of Eccleſiaſticall government; as now the Church of England, Scotland and Ireland, have all by covenant bound themſelves to maintaine the ſame faith and worſhip, and by a nationall union and agreement they have accorded to be under a Preſbyteriall government, and this they all acknowledge to be Gods Ordinance, and a way appointed by him of governing his church; and that the Presbyterian government is Gods Ordinance, the Independents themſelves doe acknowledge, but they hold only a congregationall Presbyterie, and we hold, and that from all reaſon, and from the good word of God, and from many preſidents, both Citie, claſſicall, provinciall and nationall Presbyteries, and oecumenicall alſo upon occaſions; for of theſe kinds of Presbyteries, both the Word of God, and many Eccleſiaſticall Hiſtories doe furniſh us with ſome preſidents: and therefore for the one wee have divine inſtitution for it, and many examples in the Booke of God; but wee have neither precept nor example of that of the congregationall way, and therefore it is none of Gods inſtitutions, nor none of his devices nor compoſures, that I may uſe ſome of I. S. his Rhetoricke, but a meere figment of their own braine.

But now I am to anſwer to ſomething my Brother Burton hath to ſay concerning the Presbyters of the Church of England, who pag. 6. 7. of his Booke, If you (ſaith he) have not a good Preſbyterie, where ſhall hee, viz. that is ſcandalized or offended, goe to complaine? Hee may goe and appeale higher you will ſay, and what if the higher the worſe? Good Brother (ſaith hee) either provide the people of the Land an honeſt godly Presbytery, that may be as ſo many Angels to gather out of Christs Kingdome every thing that offends; or elſe let there be a tender care of tender conſciences, and ſome proviſion made for them, that they may not be ſcandalized by being forced to be the companions of the ſcandalous. Thus my Brother Burton.

Here is a double If propounded meerly to amuſe the people: for it is not unknowne to all men that the Parliament, the great Councell of the Kingdome, endeavoureth to caſt out all ſcandalous Miniſters, ſo farre as their power extendeth through the Kingdome, if by information and ſufficient witneſſes they can be proved to be ſuch; ſo that every conſcientious and intelligible man may ſee there is very ſmall ground for the doubts and feares, either of my Brother Burton, or any of that Fraternity, that there will not be a good Presbytery ſet up, and as little (when they cannot deny but the godly if offended may goe and appeale higher) for either he himſelfe or they to make ſuch a ſuppoſition; what if the higher the worſe? If I ſhould conclude, that theſe doubts were conceived, nouriſhed, and brought forth out of the wombe of faction, my Brother Burton with his complices would call it rayling; therefore to avoid (ifit be poſſible) their unjuſt cenſures I onelyonly ſay thus much, that both hee and all his brethren uſe an uncharitable way of arguing (which is the beſt conſtruction can be made of it) for thus they may traduce any man, yea, any government, or any way of God at pleaſure, with a detracting if. But here lies the myſterie; the onelyonly way my Brother Burton and his aſſociats have to advance Independency, is to cloud the truth of God under darke expreſsions, and to eclypſe thoſe ſhining Lights, the faithfull godly Miniſters throughout the kingdom, that the Lord hath ſet up in his Church, that ſo the people may not heare the voice of God ſpeaking in them, by which meanes the underſtandings of many are wrapped up in error, obſcurity and darkeneſſe, as in a mantle, and the ungrounded and unwarrantable notions of Independency are received by them as new Lights, they being very pleaſing to fleſh and blood: for man naturally hath an ambitious, boundleſſe ſpirit, and from the beginning would not be limited by God himſelfe, and the Independent doctrine being without bounds, teaching that it is free for men to beleeve, practiſe and preach abroad their ſeverall opinions (calling it liberty of conſcience) this is ſuch a Light that all the ſons and daughters of darkeneſſe will willingly walke in. But ſhould the Independents obtaine their deſire, whereever this new Light were ſet up, it would prove no other liberty then that which our firſt Parents Adam and Eve gained for their Rebellion againſt Gods command, which was to inſlave themſelves, and all their poſterity to ſinne and Satan; and moſt certaine it is, that ſuch a liberty as the Independents doe teach, ſeeke, and (joyning with all ſort of Sectaries and Libertines) plead and ſtand for, would bring confuſion, and an irrevocable curſe on thoſe Kingdomes and countries as ſhall tolerate ſo great abominations, and cauſe the Lord who hates Laodicean Lukewarmeneſſe in Religion, to ſpue them out of his mouth, Revel. 3. 15. 16. But before I paſſe on, I will take this liberty to ſay unto my Brother Burton, that whatſoever with his Ifs hee can plead againſt our Presbyters, may be ſaid with much more, and with farre better reaſon againſt the independent Presbyters, if they be wicked or hereticall; for from them there is no appeal for reliefe by any amongſt them never ſo much wronged; and therefore all ſuch kinds of arguing againſt our Presbyters, is as altogether uncharitable, ſo but trifling. But my Brother Burton cals upon me to provide the people of the Land an honeſt and godly Presbyterie; from whence it appeares that in his and his brethrens account all the Orthodox, faithfull and godly Presbyters in the Land at this day, who differ from the opinions they have lately received, are neither honeſt nor godly: for if there be (as moſt certaine it is there are many) honeſt & godly Presbyters provided for the people of the Land, it is ſtrange he ſhould ſpeak in ſuch a manner, as if they were altogether wanting, for ſo his words doe intimate; for why otherwiſe ſhould he make ſuch a requeſt to me of providing an honeſt & godly Presbyterie, if he or they beleeved wee had a godly Presbytery already, who notwithſtanding he knows hath no power to performe it? Truly all his Argumentations are very uncharitable, & no way beſeeming a Brother; for charity is kind, and thinks no evill, 1 Cor. 13. 4. 5. But were it ſo, that it might be taken pro confeſſo, that ther were not any ſuch ſet up in this land, which were to deny the Suns ſhining at noon-day, did hee and the Independents indeed and in truth unfainedly deſire ſuch a Presbyterie ſhould be ſet up & eſtabliſhed, why do they not, as they falſly accuſe them, firſt prove them to be enemies of Jeſus Chriſt and his Kingdom, and not a godly and an honeſt Presbyterie, and then as in duty they are all bound earneſtly in the firſt place ſeeke to God, that he would ſend faithfull Labourers into his Vineyard, and ſecondly to authority, that they would ſet up an honeſt and a godly Presbyterie, and give unto them full power that they may be as ſo many Angels to gather out of Chriſts Kingdom every thing that offends according to the Word of God, which all the knowing godly Presbyterians (Miniſters and people) do heartilydeſire, that ſo no truly tender conſciences may be ſcandalized? this I ſay were the duty of them all, and not to make ſuppoſitions & needleſſe requeſts to thoſe that have neither power nor authority to doe it. But the Independents are ſo farre from this, that they have made it their deſigne hitherto, to hinder the worke of Reformation by rayſing up queſtions continually, as being alwayes unſatisfied (and by ſeeking to ſtirre up the people in their preachings and Pamphlets againſt the Presbyterians) and that meerly to oppoſe, retard and keepe off a ſetled government in the Church of God (ſaying) what haſte is there of that? and in the meane time they fiſh in our troubled waters, and yet their ſtrongeſt and moſt effectuall baits wherewith they allure and catch the poore ſilly fiſhes, I meane the ſimple and unſtable people, is this, to tell them that there is not any Church▪government ſetled, and that as they have waited many years already, ſo they may waite as many more, and be as farre off from Diſcipline, and a through Reformation as they now are, ſaying withall, if they doe waite to have a Presbyterie ſet up, what if it be not a good one? and what if they have not power to gather out of Chriſts Kingdome every thing that offends? affirming, that as it is uncomfortable, ſo it is abſolutely ſinfull, to live without the Ordinances, which amongſt the Saints, and none but Beleevers in their Congregations they may injoy. Thus whiles the Independents doe labour and endeavour with all their might to oppoſe the ſetling of Church▪government, they make the want thereof the moſt powerfull and prevalent Engine and Argument to draw the people into their way; and upon the occaſion of theſe Interrogatories or queries, and of theſe Ifs and Ands of my Brother Burton, and his confedertes, I ſhall ſet downe ſome of their Independent practiſes well known to many thouſands in this Kingdome beſides my ſelfe, by which their ingratitude, both to God and men, and the reſt…eſneſſe of theſe mens ſpirits will the better appeare to all ſuch as are not blinded with a previous or prejudicated opinion. So that all men of diſcerning ſpirits by beholding their juglings and unwarrantable proceedings, may learne to ſhun them, and to take heed of them, and all their by-wayes. It is well knowne that in the time of the Prelats power, the removall of a very few things would have given great content unto the moſt ſcrupulous conſciences: for I my ſelfe can ſpeake thus much, not only concerning the conſcientious Profeſſors here in England, but the moſt rigid Separatiſts beyond the Seas, with many of which I had familiar acquaintance at home and abroad, and amongſt all that ever I converſed with, I never heard them till within theſe twenty yeares deſire any other thing in Reformation, but that the Ceremonies might be removed with their Innovations, and that Epiſcopacy might be regulated, and their boundleſſe power and authority taken from them, and that the extravagances of the High Commiſſion Court might be annihilated, and made void, and that there might through the Kingdom be a preaching Miniſtery every where ſet up. This was all that the moſt that I was then acquainted with deſired in the Reformation of Church matters. Indeed within this ſixteene yeares I met with ſome that deſired a more full Reformation, and yet if they might have injoyed but that I now mentioned, they would have beene very thankfull to God and authority, and have ſate downe quietly. But yet I ſay the extreameſt extent of their deſires, reached but to the removall of all the Ceremonies and Innovations, the taking away of the Service Booke, and the putting downe of the High Commiſſion Court, (which was called the court Chriſtian, though it was rather Pagan) and the removall of the Hierarchy, root and branch, and the ſetting up, and eſtabliſhing of a godly Presbyterie through the Kingdome; this was I ſay all and the uttermoſt Reformation that was required by the moſt ſcrupulous men then living that I knew; yea, I can ſpeake thus much in the preſence of God, that Maſter Robinſon of Leiden, the Paſtor of the Browniſt Church, there told mee and others, who are yet living to witneſſe the truth of what I now ſay, that if hee might in England have injoyed but the liberty of his Miniſtry there, with an immunity but from the very Ceremonies, and that they had not forced him to a ſubſcription to them, and impoſed upon him the obſervation of them, that hee had never ſeparated from it, or left that Church. This I can depoſe; ſo that all men may ſee, the very diſpenſing with the ceremonies would then have given great content to the moſt auſtere profeſſors; how much more may any man ſuppoſe would they have ſate down ſatisfied, if but the very ceremonies then might have bin removed?

Surely if the Prelats had not beene infatuated, and had they but in thoſe things a little connived, and would have abated ſomewhat of their rigour, for ought I know, they might have never been queſtioned, but they might have injoyed all their honours and greatneſſe, and whatſoever they could have deſired, and that with the good liking of all the people; had they I ſay but diſpenſed with thoſe needleſſe vanities, and had they but favoured honeſt and godly Miniſters, and ſet up Lights, I meane good Preachers in the darke places and corners of the Kingdome, they would have beene beloved and reverenced of all men, and no man would have envied their Magnificence: yea, I am moſt aſſured had they but favoured good and godly men, the whole Kingdome would have beene their friends; and whereas they all at laſt petitioned againſt them, they would have ſupplicated in their behalfe, that they might ſtill have continued in their authority. But through their owne pride, and from an ambition of Lording it over their brethren, and by their tyrannicall practices, and licentious living they have brought confuſion upon themſelves, and beene one of the principall cauſes of all the miſeries and diſtractions, and of all the blood-ſhed that the three Kingdomes are now involved with; and for ought I can diſcerne our Independent Predicants now treading in their ſteps, and ſeeking to be the ſole and onelyonly men, and to ſet up their new government, which is more groundleſſe then that of the Prelates, if the Lord of his infinite power and goodneſſe prevent not their deſigne, they are in a way to bring a greater confuſion upon both Church and State, and the three Kingdomes then that which were are all now imbroyled with: For I have heard them peremptorily conclude amongſt themſelves, making uſe of that ſaying of the Prophet, that they ſhall come to thee, and not thou to them, intimating by thoſe words that they would never ſubmit themſelves to the Presbyterian claſſicall Government, but that all the Presbyters muſt come in, and yeeld to their Independency, ſo that if they perſiſt in this their groundleſſe Reſolution, wee may never promiſe unto our ſelves any peace or quiet, unleſſe they may have what they aſpire to, and what they deſire; and for ought I know there will be no end of their demands, nor no limits or bounds to their requeſts and prayers: for they looke every day for new Diſcoveries, and expect yet more new Lights, ſaying, that all truths are not yet fully revealed, and therefore according to thoſe they ſay they muſt act and be moved; ſo that by this their doctrine, there will never be a period of their Grolleries.

And all men may well perceive what an endleſſe worke they that ſhall ſatisfie the Independents will have by their very beginnings: for to my knowledge the chiefeſt of them, and thoſe that are now in higheſt eſteeme in that Fraternity, and the chiefeſt men and women amongſt them at the beginning of this Parliament, deſired only the removall of the Ceremonies, and all Innovations, the removall of the Service Booke, the putting downe of the High Commiſſion Court, and the taking away of the Hierarchy root and branch, and the ſetting up of the Presbyterian government as it was in other Reformed Churches, and eſpecially in that of Scotland, and that was all they then deſired; and there were then none in all the Citie of London that more honoured the Scots to my knowledge then they: None that entertained them more nobly and freely (which was the honour of our nation, and for their owne reputation) none that frequented the miniſtery of the Scots more, and that more zealouſly attended upon it every Lords day whiles they were lodged by London-Stone then they: ſo that I doe not know at this time an Independent in London, eſpecially of the principalleſt of them, that were not then great Lovers of the Scots, and very deſirous of that Church-government here in England, that is now amongſt them, and which they have ſince covenanted for; yea, they were the only people that brought in the Scots; and yet behold now the vanity and inſtability of all theſe men, there are not any, neither in Citie or Countrey that more maligne them, and are now greater enemies to them and the Presbyterian government then theſe very Independents, which makes me thinke that it will be as impoſſible a worke for the Parliament, or any authority to ſatisfie them, as it is impoſsible for the whole world to ſatisfie the avarice of a covetous man, one ſtory of the which comes now to my mind, which I ſhall at this time relate upon my owne knowledge, which ſomewhat ſuteth with theſe times in which we live.

I being one day ſome twenty yeares ſince at a great Feſtivity in a Doctor of phyſicks houſe here in London, he in a merry way related unto his gueſts how poore he came into this Citie, profeſſing unto them all, that hee was not worth ſix pounds in the world, books and all at his firſt comming, and that being entertained into the Family of one of Queene Elizabeths Doctors of Phyſick to her perſon, for to teach his children, he ſo pleaſed the humour of the Doctor, that hee let him have the uſe of his Library, and communicated unto him the way of his practice, and gave him many excellent receipts, and hee remaining with him ſome five yeares, it pleaſed God to take away the Doctor, and his Apothecary taking a very good liking to him, perſwaded him now to practiſe phyſicke in his place, wiſhing him withall to take ſome convenient houſe by him, promiſing him that hee would further him what hee could, ſaying moreover that he doubted not but by the prayſe, and the goodreport hee would give of him, to make all thoſe noble perſonages that were the Doctors Patients, to make uſe of him, and hee would do all this upon condition that he would uſe no other Apothecary but himſelf, to which the Doctor willingly condeſcended: whereupon the Apothecary ſo beſtirred himſelf that he made good his promiſe and brought him into the greateſt practice of any Phiſitian then in London.

But ſaid he, when I firſt began to practice, being very poor, I thought with my ſelfe that if I could with all my pains and induſtry get but an hundred pounds a year to live upon when I am old, or leave to my Family, I would never aſpire to greater riches: and truly, ſaid he, within the ſpace of one year I got above two thouſand pounds and purchaſed an hundred pounds a year, and then I thought with my ſelfe if I could but make it up two hundred, I would reſt contented without any farther ambition, and I within leſſe then one years ſpace made it up two hundred pounds per annum, and then I thought if I could but make it up five hundred pound a year, I would never deſire any more, and within a few years (ſaid he) I made it up five hundred pound a year; and then I thought with my ſelfe if I could now but make it a thouſand pound a year, I would then be content, and within a few years I had my deſire: And then I thought with my ſelfe if I could make it up but two thouſand pound a year, I would never deſire any more wealth; and before I was fifty years of age I had, ſaith he, purchaſed two thouſand pound per annum: And then I thought with my ſelfe if I could make it up but three thouſand pound per annum, I would then go build Hoſpitalls and reſt abundantly ſatisfied; and truly, ſaith he, within a few years I made it up above three thouſand pound by the year and by my troth, ſaid he, I am now as covetous as ever I was.

This ſtory did I hear that Doctor tell in way of gloriation to many: but it may very fitly be applyed to all the Independents, who are as boundleſſe in their deſires as this Doctor was in his covetouſneſſe; Oh, ſaid they a few years ſince, were but the Ceremonies removed with the Innovations of the Prelates, we would be ſatisfied; and when they were gone, if now the ſervice book were but caſt out of the Church, we would be content; and when that was caſt out, now if the High Commiſſion Court were put down we ſhould then be ſatisfied; and when that was put down, then if the Hierarchy were alſo taken away root and branch, then they ſhould be ſatiſfied; now when that was gone, if we could have but the Preſbytery eſtabliſhed, and that it might be with us as in the other Reformed Churches, and especially that of SCOTLAND, then we ſhould be abundantly thankfull to God and to the Parliament, and we would reſt ſatisfied for ever.

This, to my knowledge, was the language of all the Independents, and all that I now ſay can be proved by a cloud of witneſſes.

Now I deſire all men to take notice how theſe men are ſatisfied with that Reformation which they ſo ambitiouſly deſired, and that is now eſtabliſhed amongſt us, when God and the Parliament hath granted them all they could or did then deſire and crave for, they are yet as unſatisfied and as covetous for more things as that Doctor was of more money, and ſo for ought I can conceive no ſtate in the world will ever be able to ſatisfie their vaſt and unlimited wiſhes. I may truly ſay of them that an unthankfuller generation both to God and authority never appeared in the world, then theſe Sectaries are; but withall I ſhall ever beleeve that their Teachers and Itinerary Predicants have been the principalleſt cauſe of all their unſatisfiedneſſe and of all their deſtractions, and eſpecially thoſe Homothumadon brethren, thoſe fugitives that ran into Holland and New-England, that cowardly left the cauſe and ſince have brought over their New Lights here amongſt us, to the darkning of the truth it ſelfe, and diſordering of all things, and hindring of Reformation: for they chiefly and thoſe that have followed thoſe ignes fatuos that they ſet up, have occaſioned theſe miſerable diſtractions and diviſions that are now every where through the Land, which if they be not ſpeedily lookt unto, will bring deſolation upon the three Kingdomes, all the which giddyheaded unſtable men I can compare to nothing more fitly then to the Turkiſh Drums, Trumpets and Whiſſels, and that in two reſpects: They that have read but the Hiſtory of the holy War ſhall find that when the Chriſtian Princes went up to fight for the Sepulcher, that many thouſands of them found graves there for themſelves, which happened unto them not from any want of valour in the Chriſtian Army, but by the diſordering of their ranks and files: which gave occaſion to the Saracens and thoſe barbarous people to break in upon them, and to cut off many thouſands of them, which diſorder happened unto them upon this occaſion. The European horſes being onelyonly acquainted with the warlike muſick of their own holy Army, never having heard ſo much as the very ſound either of the Turkiſh drums, trumpets, or whiffels thoſe unſanctified inſtruments, when the Chriſtians and Infidels came to joyn battell, and that the Armies approached one to another, the Turkiſh drums, trumpets and whiffels made ſuch a barbarous noiſe in the European horſes eares, that they were ſo ſcared and affrighted that they began to run like madd, and brake through all their own ranks and files and ſo diſordered the whole Army that it was a thouſand to one they had not been all cut apieces at the firſt encounter. And even after the ſame manner have the Homothumadon brethren and all their diſciples thoſe their I tinerary Tub▪men like ſo many drums, trumpets and whiffels with their barbarous noiſes out of their ſeverall Tubs in the ears of poor creatures both men and women that were acquainted with no ſuch muſick as is exerciſed by thoſe of this new militia, as that of the Congregationall way, and Church fellowſhip, and the Church way, and the way of the Saints, and of new Lights, and new borne Truths, and of the great things of eternity which come only out of the womb of God and from between his leggs, from Gods immediate hand, by providence not to be explained, juſt as a lot, &c. For theſe with many ſuch are the noiſes they have now made in the ears of the poor ſilly creatures that they have made them all run madd to the diſordering of all things and diſturbing of the whole Chriſtian Army that might by the power of God if we had been well ordered, without theſe diviſions and diſtractions they have made amongſt us, been able to have encountred with the whole hoſt of Antichriſt; but there is this difference onelyonly between the Turkiſh drums and whiffels and theſe our whiffellers, that they onelyonly ſcared a few horſes and made them madd, but theſe have made men and women madd amongſt us with theſe their new and barbarous ſounds of thoſe their new wayes, and this is the firſt thing wherein they are like the Turkiſh drumms and whiffels.

Now as thoſe Turkiſh inſtruments though they made a terrible noiſe, yet there was nothing in them but wind and ventoſity; ſo theſe our whiffellers, & Tubmen, for the moſt part, if they be but looked into, there is nothing in them but meer vapour and frothy windineſs which they ſpread & blow abroad in the ears of ſimple creatures, perſwading them that the Preſbyterians will be more tyrannicall and lordly then ever the Prelates were, and that they are an Antichristian brood, the ſons of Belial, the enemies of Ieſus Chriſt and his Kingdome, and that the people ought not nor cannot lawfully hear them or read any thing they write or publiſh to the world, perſwading them that all they write or preach tendeth to nothing but the diſthroning of Chriſt & the ſetting him up as a Pageant King; but indeed all their indeavour is but while they cry hail Maſter, to crucifie him, as the wicked Jews did, and with ſuch uncouth & barbarous noiſes as theſe they have put the people generally into ſuch a heat, fury and diſtemper againſt all the Presbyterians, as they have deterred many thouſands from ſo much as hearing them or coming into their preſence, yea if at any time any of them but accidentally happen into their company they find them more barbarous towards them then the very Turks were toward many Chriſtians even when they had them at their mercy; and I am confident were the Presbyterians at their mercy, they would find leſſe courteſie from them then from the very Saricens; and I have very good grounds for this my perſwaſion from that inſolent behaviour I my ſelfe have ſeen them exerciſe towards all ſorts of Preſbyterians, but principally towards the Miniſters whō they affront often and that in an unſeemly manner in the very Churches whiles they are in their Miniſtery, and when they go and paſſe along the ſtreets and when they paſſe but through the Towns where there are any ſtore or company of them; for they cannot ride by any of them without ſome reproachfull calumny or other or without ſome uncivil behaviour which would not be tolerated in very barbarous Nations. And as for my ſelfe it is well known that neither mywife nor my poor children can paſſe quietly by the ſtreets for them without ſome contumelious diſgracefull language from them: and for my own particular though I never wronged them, I can truly ſay and can alſo prove it, that I have and that often, after they heard I differed from them in opinion, ſuffered ſuch inhumanity from many of them, as ſcarce ever any man did from the moſt uncivilized people living, they uſually railing of me to my face, and ſuch of them as I know not nor never to my remembrance ſaw before their aſſaulting of me: and they that carry themſelves faireſt towards me, either puffe in my face as they paſſe by me, thinking to provoke me, or elſe make odd faces at me, or ſtare on me as I paſſe by them like a hare in a forme, and they have often profeſſed unto many that they had as leive meet the devill as me, and ſaid that I was a devill and that I looked like the devill and like Cain, and a thouſand more ſuch expreſſions they have upon all occaſions in their mouthes concerning me, beſides whatſoever they have publiſhed in their Pamphlets, and beſides all their filthy and infamous language they dayly uſe to the defaming of me and mine.

But this is not my condition alone, but ſo they deal with all thoſe faithfull and godly Presbyterian Miniſters, all which confirms me in my opinion, calling them ugly fellows, and bland aſſes, and Preſbytyrants, and loading them with all manner of reproaches, ſo that they have made them all through the Kingdome ſo hatefull and infamous as they cannot dwell ſafely in their houſes where there is any increaſe of them; and all that I now write can ſufficiently be proved by many witneſſes, which paſſages of theirs towards all, corroborates me in my perſwaſion: So that by theſe barbarous practices of all the Sectaries and by theſe their uncouth ſounds they have ſo ſcared and terrified the people that now the name of a Preſbyterian is formidable to many, and it is enough to hinder any from preferment that they can but blaſt with the name of a Preſbyterian; and this alſo hath been generally obſerved, that there is ſcarſe a man found to have been familiar at any time with any of the Sectaries, that if he once come to declare himſelf to ſtand for the Preſbytery, that ever they could endure after, whatſoever love they ſeemed to ſhew towards him before that time; yea it is farther obſerved, that ſcarſe ever any man of what rank or faſhion ſoever he were that familiarly converſed amongſt them, that they have not afterwards betrayed or blaſted their in honor and reputation, yea I could tell many a ſad ſtory to the deterring of any Presbyterian for ever being familiar with any of that brood, and I ſhall ever be able to prove that when ſome of them that were poor unlearned and obſcure men, yet for their ſeeming holineſs have by great Parſonages been entertained in their families, and whom they made their principall companions, theſe most ungratefull and treacherous fellows have made uſe of this their noble courteſie and humanity but to find how they ſtood affected to Independency, and when they perceived that they were not for their purpoſe, though otherwiſe they were very moderate men, yet they raiſed many infamous reports of them, yea they ſo blasted them in their honours as they could never after recover their reputation: So that it is a wonder to me that any cordiall reall and ſolid Presbyterian will familiarly converſe with them, when they have dayly ſo many ſad preſidents of their treachery before their eyes. And for my part I wonder how any truly godly people dare come in their company, much leſſe hear them preach, eſpecially when they pray they may not be led into temptation, and when they have a ſpeciall command to take heed of all ſeducers, and are ſo frequently in holy Scripture forewarned to decline all ſociety with them; which they according to Gods command ever ought to avoyd: For Saint Paul ſpeaking of falſe teachers in the fifth of the Galatians, wiſhes that they were cut off, and in the firſt chapter of the ſame Epiſtle v. 8. 9. he faith there, that if an Angel from heaven ſhould preach unto them otherwiſe then he had taught them, that they ſhould account him accurſed, therefore ſurely he would not have any of Chriſts Diſciples and Scholers familiar with falſe teachers and ſuch as teach the people otherwiſe then Paul had taught them, which all the Sectaries do, and much more ought all thoſe that know the doctrines and practices of the Sectaries of our times, & how dangerous a generation of men they are in all reſpects, and how many have bin utterly ruined & undone in their ſouls and in their eſtates and reputations by their familiarity with them, to ſhun them. Surely it is a great provoking of God when they know his bleſſed Will, who hath ſaid, Matth. 15. 7. Beware of falſe Prophets which come to you in ſheeps clothing, but inwardly are ravening wolves, that yet they will not take heed of them but run after their preachments; for this is indeed to thruſt themſelves into temptation and put themſelves upon needleſſe danger to the ruining of their own ſouls and the ſouls of thoſe that are commit…ed to their charg in their families whom they are by Gods command to bring up in the nurture and fear of the Lord, and to inſtruct in the way of truth and righteouſneſſe, which the Sectaries do not walk in, (as I have ſufficiently proved both in my Epiſtle to the Reader, and through my whole Book) and therfore ought to be ſhunned and declined whatſoever ſeeming holineſſe and ſanctimony they pretend to the World. Without doubt the deceivers in Pauls times were as ſeemingly holy as any of our Itinerary and Independent Praedicants; for he ſaith of them that like the devill they transformed themſelves into angels of light and appeared like the Miniſters of righteouſneſſe; and the Phariſees in Chriſts time ſeemed very glorious outwardly as our Saviour ſpeaketh of them, and yet he commanded all his followers to beware of the leaven of the Phariſees and of the leaven of Herod, he would have none of his Diſciples fam…liar with them, but injoyns them all to take heed of their doctrines: And Saint Paul 2 Tim. 3. 1, 2, 3, 4. ſaith, that the laſt times wil be perillous and dangerous times in regard of the falſe teachers that ſhould then ariſe, and after he had made a deſcription of them that they might know them, which in every thing agrees with the Sectaries of our times, he ſaith of thoſe ſeducers, that they ſhal be lovers of themſelvs, covetous, boaſters, proud, blasphemers, diſobedient to Parents, unthankful, unholy, without naturall affection, covenant breakers, falſe accuſers, that is in the Originall, devils, incontinent, fierce, despiſers of thoſe that are good, treacherous, heady, high minded, lovers of pleaſures more then lovers of God, having a form of godlineſſe, but denying the power thereof. Now after he hath deciphered them he gives all men a ſpeciall command to avoyd their ſociety, ſaying, from ſuch turn away, he injoynes all men not ſo much as to hear them: And compares them to Jannes and Jambres thoſe ſorcerers who withſtood Moſes, and ſays of thoſe ſeducers that they alſo like them would reſiſt the truth, they being men of corrupt minds and reprobate concerning the faith. Truly if ever the Scripture were fulfilled in any age of the world, it is now fulfilled in theſe our times, there being not any part in this whole deſcription of thoſe dangerous▪ ſeducers that doth not in every branch of it agree with the Seducers and Sectaries of ours the moſt dangerous times in that regard that ever were in the world: And therefore it concerns all men that deſire the peace of Zion and the welfare of their own ſouls, to take heed of them all, leaſt they be found fighters againſt God: for we have precept upon precept to this very end given by all his holy Prophets, Chriſt and his bleſſed Apoſtles to ſhun them; and Saint John in his ſecond Epiſtle v. 10, 11. ſaith there, ſpeaking to all Chriſtians, If there come any unto you that bring not the doctrine of Chriſt, entertain him not into your houſe, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds. Now we know the Sectaries of our times teach ſuch doctrines as were never taught by Chriſt nor any of his bleſſed Apoſtles; how then dare any that have the name of Chriſtians be familiar▪ with ſuch and entertain them in their houſes? eſpecially when Saint Paul ſaith 2 Tim. chapter 2. verſe 19. Let every one that nameth the name of Chriſt depart from iniquity or evill.

And what greater iniquity and evil can there be, then to live in the open violation of Gods Commands? for in the very ſame chapter hee exhorted them, ver. 16. 17. to ſhun prophane and vaine bablings, (which is the practice of the Sectaries) ſaying they would increaſe to more ungodlineſſe, and that their words will eate as doth a canker, of whom is Hymeneus and Philetus, who concerning the truth have erred, ſaying, that the Reſurrection is paſt already, and overthrow the faith of ſome; he nameth ſome of the Sectaries there. Now here alſo we are commanded againe to avoid all evill, whether it be the evill of Doctrine, or manners, or evill company, and eſpecially to avoid and ſhun all falſe Teachers, whoſe doctrines eat as a Gangrene, ſuch as are the new Doctrines of our times, which are inferior to none for evill, impiety and wickedneſſe that were ever yet taught in the world, as yee may ſee in Learned Maſter Edward's Gangrena, and therefore it concernes all to ſhun the evill of all Sectaries company and fellowſhip; and in the 6, chapter of his 1. Epiſtle to Tim. verſe 3. as if hee could never have given caution enough, hee ſaith there, If any man teach otherwiſe, (then he and Chriſt had inſtructed Timothy to teach) and conſent not to wholeſome words, even the words of our Lord Jeſus Chriſt, and to the doctrine which is according to Godlineſſe, from ſuch with draw thy ſelfe. If Timothy which was a well grounded Chriſtian, an Evangeliſt by his place, if he were againe and again by the Holy Apoſtle commanded to ſhun and decline the company and familiarity of all falſe Teachers and Seducers, how much more ought all other Chriſtians that are ſo much inferiour to Timothy in all reſpects to take heed of all Sectaries, eſpecially when we by our daily experience find how many they have miſled and ſeduced?

Truly it hath been the great Rebellion of both Miniſters and people in theſe our times, contrary to the command of God, to follow them, and to lend them not only their eares, but their Pulpits and Churches to preach in; and doubtleſſe whatſoever they may thinke, they have both of them much to anſwer for before God, as being the principall cauſes of the ruine, and miſleading of ſo many ſoules, and if the State doe not ſpeedily take order for the ſuppreſſing of all thoſe wicked Deceivers, the times will grow more dangerous and perilous, not only in regard of the precious ſoules of many, but in reſpect alſo of the peace and quiet of the Land, for all things will ſpeedily run to confuſion, and the Sectaries will bring downe Gods judgements upon the Land, by their damnable and deſperate Doctrines, and ruine upon the very Parliament, and the States of the Kingdome; and there will one Iack Straw, or other, or one Wat Tyl…r, or ſome worſhipfull Knipper or other be rayſed up to be a deliverer of their Soveraigne Lord the people, out of the hands of all Prerogative, and King-creatures, and out of the hands of their owne creature the Parliament: The Lord awaken the Parliament, the Lords and Peeres of the Kingdome, and all the Governours through the ſame to ſtand now all upon their Guards, they having had ſo many Warning-Peeces, both in the Army, and in the Citie, both in Pulpits and Pamphlets what the Independents and Sectaries intend to doe. Were there no other Books but Iohn Lilburns, who knows the mind of his brethren, and the great concourſe of people that follow him, and countenance him in his wicked practices, it were enough to awaken the whole Kingdom. But when wee daily heare and reade what Peters, Salt-marſh, Dell &c. thoſe worthy Saints both preach and print, and what gallant Fellowes they have now with the ſword in their hands, and what priviledges they clayme unto themſelves, it is a matter of wonder and aſtoniſhment to me, that they are not all of them timely looked unto, and it ſtranges me moſt of all, that there ſhould be any of thoſe Sectaries permitted through the Kingdome to beare any office of charge committed unto them, or to have any other weapon offenſive or defenſive in their hands, then a bodkin or a thimble, which were the only iron many of them wore before theſe times; for it is well known that all the Sectaries in the Kingdome within theſe ſix years, were as much afraid of the Artillery Guarden, and of the Military Yard, as they were afraid of a Cathedrall Church; and the roaring of the Ordnance and Canons, and the noyſe of a volley of ſhot, the ſound of a Trumpet, and the beating of a Drum were as formidable Muſick in their eares, as the noyſe of a paire of Organs or Sackbuts, or the ſinging of the Choriſters in Pauls, Weſtminſter-Abb…y, or in the Kings Chappell, and yet now they can begin to talke of the ſword in their hands. It is not good that ſuch children as theſe are ſhould be ſuffered to have ſuch dangerous weapons in their fingers. It was not thought fit by our Fore-fathers, who were commended for their wiſdome, that any Papiſts ſhould ſit in the Parliament, and our ever to be honoured Worthies now ſitting in that great Conncell did not thinke it for the Kingdoms ſafety, that any Papiſt ſhould bee of the Kings Councell; and at the firſt ſitting of the Parliament no Monopoliſts, or Gatherers of Ship-money, or Pattentees, or any ſuch creatures, though they were lawfully choſen by the people were ſuffered to ſit in Parliament, but were thruſt out as being ſuſpected they would prove bad inſtruments to the State; and therfore I ſay notwithſtanding the peoples election they were immediatly diſmiſſed the great Councell, and the people were to make a new choyſe. For my own particular I will ſpeake my conſcience in this point, and leave it to the judgement of all intelligible and wiſe men, ſuch as love their Religion and Countrey, I ſee no reaſon that any Sectary whatſoever, whether Independent, Antinomian, Anabaptiſt, Seeker, &c. or any Fugitives that have ran over into Holland, or New-England to ſet up new Churches there, ſhould be ſuffered to ſit in the Great Councill of the Kingdome, which without doubt will with al their ability and power labour to maintaine their ſeverall factions, all which tend to the ruine…of this State and Kingdom, and to the deſtruction of all our liberties; and therefore I conceive they are as dangerous as ever the Papiſts were; yea, the tenents of many of them are more deſtructive to all Government then ever thoſe of the Ieſuits were, or the moſt inveterate Papiſt that ever yet put pen to paper, and if the Papiſts were not ſuffered to ſit in Parliament, I ſhall ever beleeve it will not conſiſt with the ſafety of the Land, that any Sectary what ever ſhould ſit in the great Councell, eſpecially it being daily perceived that all the Sectaries through the land have their incouragement from ſome of them to doe miſchiefe every where, but if the people through the Kingdom will not humbly perition the Parliament, that all ſuch with all Minors and Novices ſhould be put out of the Parliament, it being proclamed by God himſelfe as a curſe to that people who have children for their Princes, Iſa. 3. whether they be children in reſpect of years or diſcretion, then it is a ſad preſage of that kingdoms and countries ruin, where the people are not only divided amongſt themſelves, but their councels alſo, which they are through the whole land in all their Committees by reaſon of theſe Sectaries and Independents on all ſides, who are the only fomenters of factions and diviſions, and by this meanes have got all the wealth and riches of the Land into their own hands, with moſt of the ſtrength▪ with the ruine and miſeries of many. The Lord open the eyes of all the people that they may timely ſee into their danger, and petition the Great Councell, that all the Sectaries may be removed out ofall offices, and Committees, and places of truſt through the Kingdome. But if any of them ſhall brag of any ſervice done for the State, it is well knowne they were not the only Actors in that imployment, but ten to one better Chriſtians then themſelves did the worke, though they have got all the honour from them, and have beene ever well paid for it, when the other wanted their monies, and therefore they having bin ſo well regarded already above others they may hold their peace, and be latisfied; for it is well knowne that not one of a thouſand of them before the warres begun was worth any thing, yet now they are knowne to be very rich and wealthy, when ſuch as were borne to great eſtates, and were as ſerviceable to the Parliament, and faithfuller to it, with fewer ſelfe ends then they have beene, are many of them deſtitute of Livelyhood, and many more of them by the calumnies and lyes of the Independents and Sectaries, are now in diſgrace, and all their ſervice is forgotten, all the which things, beſides the dangerouſneſſe of theſe mens Doctrines, ſhould teach all men to avoid and ſhun both their teachings, and teachers, and complices, and abetters.

This I thought fit out of my love to my countrey, and out of my deſire of all mens ſalvation to ſpeake. If my words ſhall find any eſteeme, or any ſhall for ſake the errors of their new wayes, by ſeeing the truth, I ſhall rejoyce and count my ſelfe happy; but if men reſolve to perſiſt in their erroneous opinions and by-paths of ignorance, I will ſay with the Apoſtle, 1 Cor. 14. 38. He that is ignorant let him be ignorant ſtill.

p. 1THE Vtter Routing of the whole Army of all the INDEPENDENTS and Sectaries, with the totall overthrow of their Hirarchy, that new Babell, more groundleſſe than that of the Prelates.