Independency Not Gods Ordinance, Tract (1 of 5)

Independency Not Gods Ordinance · Tract (1 of 5)

p. 1A Treatiſe proving the Presbyterian Government DEPENDENT to be Gods Ordinance, and not the Presbyterian Government INDEPENDENT.

THe Apoſtle Saint Paul in the fourth of the Epheſians, exhorting all Chriſtians to walk worthy of the Vocation whereunto they were called, and to behave themſelves as beſeemed brethren; wiſheth them with all lowlineſſe and meekneſſe, with long ſuffering and patience, to bear one with another in love: And uſeth a forceable Argument, to move them to brotherly kindneſſe, Becauſe, ſaith he, there is but one body and one spirit and one hope of Salvation: We all worſhip one God, we are all conſecrated to him with one Baptiſme, and we all hope for one and the ſelf-ſame glory: Therefore as there is but one Lord, one faith, one Baptiſme; ſo be ye alſo of one minde, live in love, and keep the unity of the Spirit in the bond of Peace. If ever there was need of this Exhortation, there is now ſingular uſe of it, eſpecially in this diſtracted Nation wherein we live. For the diviſion of a Kingdome is the ruin of it: the diviſion of a family deſtroys it: the diviſion between brethren brings a confuſion amongſt them. It hath ever bin obſerved, That diverſity of judgement & opinion hath made a difference in affection. The difference between the Jews & the Samaritans in points of Religion, made the Diſciples deſire, That fire might come down from heaven to end that controverſie. p. 2The difference between us and the Papiſts, and the diverſity of opinions between us, made them, becauſe they could not bring down fire from heaven, fetch it out of hell, to blow up the Parliament; and becauſe that had not the deſired effect, and the diverſity of opinion ſtil remaining, makes the difference of their affection from us ſo great, that nothing can expiate their indignation againſt us, but the utter internetion and deſtruction of us all; and this and this only, next unto our own ſins, is the cauſe of all thoſe fatall calamities this miſerable kingdome is now imbroyled with. And therefore, all care and diligence among brethren, ſhould be uſed to get a right underſtanding one of another, and to move them to bear one with another, and ever to call to mind the ſaying of Abraham to Lot, Gen. 13. Let not us contend together, for we are brethren. I am moſt aſſured, if there were a right underſtanding of the differences that are now among brethren, there could not be ſuch bitter expreſſions one againſt another, and ſuch alienation of affection as is now too frequent and too well known to the common enemy. We are commanded, If it be poſſible, as much as lies in us, to be in peace with all men, Rom. 12.18. And the fruits of diſcord are ſet down in the 5^th of the Galathians verſe 15. If ſaith the Apoſtle ye bite and devoure one another, take heed ye be not conſumed one with another, and in the 20. verſe. Hacred ſaith the Apoſtle, varience, emulation, ſtrife, &c. and envyings are of the fleſh, and they that do ſuch things ſhall not enter into the Kingdome of God. A double miſery follows thoſe that do theſe things, miſery here, and miſery hereafter, it excludes men out of heaven. The contemplation of the ſad condition, that will inevitably come upon that Land, Kingdome, and Church, where thoſe variances and heart-burnings are, and where there is ſuch diverſity of opinions, and by reaſon of them, ſuch difference in affection, put me chiefely upon this imployment, to ſee and try, if by any poſſible means, I could, by ſhewing wherein the difference between the brethren lyeth, be an inſtrument of a good accord amongſt them: reſolving with my ſelf by Gods aſſiſtance whatſoever others do, to obſerve to the uttermoſt of my abilities, the royall Law, Jan. 2.8. I do conceive, that if there were a right underſtanding one of anothers opinions, the world would wonder there ſhould be ſuch invectives in every pamphlet one againſt another, and ſuch varience among thoſe that are joyned together p. 3and that with nigheſt relations. The truth is, the miſ-underſtanding of each others opinions and the miſ-priſian of each others intentions, is the onelyonly cauſe of this diverſity of affection which to the diſhonour of God and of our holy profeſſion, and indeed to the diſgrace of Chriſtian Religion, every where too much venteth it ſelf. And therefore as Abraham ſaid unto Lot, ſo ſay I to all thoſe that love the truth in ſincerity and wiſh the Peace of Zion; Let not us contend, eſpecially with evill language, for we are brethren; we have one father, we worſhip one God, we have one light, one truth, one way. And this I profeſſe to all the world, That I contend not for victory, but for that ancient light, the faith once delivered unto the Saints, Jude 3. For that truth which we have heard from the beginning, 1 John 2. ver. 14. for the old way, verſe 6. The way the truth and the life, Joh. 14. and for the honour of that Church againſt which the gates of hell can never prevaile; in the which theſe are all thoſe undeceiveable marks, as are able for ever to declare her to be built upon the foundation of Peter, in which the Goſpell of Jeſus Chriſt is purely and ſincerely both preached and beleeved, and where the Sacraments are rightly adminiſtred, and in the which there is the true invocation of God, and all other requiſites that make her a true Church; and from which there is no juſt cauſe of ſeparation. That I have dedicated this Treatiſe to no man, nor ſought the patronage of any Authority, no mortall creature I preſume will blame me, knowing my Reaſons. For writing in defence of the Prerogative Royall of Kings, againſt Papall Uſurpation; I dedicated my book unto the King of great Britaine, France, and Ireland, ſuppoſing my ſelf ſafe under his protection, whoſe honour and imperiall dignity I maintain: but all men know, what miſery to the ruin of me, my wife, and many ſmall children came upon me by it, through the power and exorbitant authority of the Prelates: ſo that for my duty and Loyalty to the King, I had a priſon for my reward, and the ſcornes and contumelies of the world to comfort me in it. And when I moſt humbly petitioned his highneſſe, complaining againſt the injuſtice done me, and moſt ſubmiſſively ſupplicated his Majeſty (who was the Caeſar to whom onelyonly I could then appeal) that he would be pleaſed to grant me one of theſe humble requeſts, either That his Majeſty would be pleaſed, but for one houre to give me a hearing of my juſt defence; or if p. 4that could not be granted, That at leſt he would then grant me that liberty in his Kingdome, that he denied not to Crows and Kites and other Vermine, that I might provide for my young ones; and if his highneſſe would not be pleaſed to condeſcend unto either of the former juſt demands, That then he would give me leave to depart the Kingdome, and to go into any other Country where I might enjoy my Liberty and provide for my poore diſtreſſed family. I am moſt aſſured there was never a more equall Petition put up to any Prince in the world, yet his Majeſty vouchſafed not to yeeld unto any of theſe my requeſts, nor to any other Petition put up either by my poor diſtreſſed wife or calamitous children; ſo that without any wrong unto his Majeſty, I may truely ſay, That Paul found more favour from a Heathen Roman Caeſar, then I had from a Chriſtian King, the defender of the faith. After I ſaw all poſſibility of releefe was now taken from me, I writ my Apologie to the Biſhops themſelves, diſcovering unto them their unjuſt proceedings in their Courts, and their unrighteous dealings towards my ſelfe, and gave them my reaſons of all I ſpake, without any offenſive language and without any purturbation of Spirit; and Dedicated this my Book to the Lords of his Majeſties Privie Councell expecting aide and reliefe from them, and indeed I had no hope of ſuccour from any other, nor knew none to whom I could better apply my ſelf, earneſtly imploring their patronage; but they, as it is well knowne, of Patrons became my unjuſt Judges, and after they had made me a ſpectacle to Men and Angels, and expoſed me to the ſcorne and ludibry of the world, ſent me into baniſhment, where I lived a living death and a dying life, and ſuffered ſuch intolerable miſery of all ſorts, as would exceed belief to relate; and I am moſt conſident, if all the particulars were truly known, the world never heard the like, and there I had ended my dolefull life, had not God of his infinite mercy called this Parliament, and put into their hearts to redeem me from my capacity; for the which incomparable favour, I do, as of duty I am ever bound, profeſſe my ſelfe to the laſt drop of my blood to be their ſervant in the Lord, and in all their moſt juſt and honourable imployments; I hope, with all fidelity to anſwer to the expectation of the world, and ſhall in life and death ſhew my ſelf to be one, that without all by-reſpects ſhall ever aime at the glory of God, the honour of them and my p. 5Country, and the common good of all: and ſhall never by Gods aſſiſtance do any thing in their concernments, that ſhall be unbeſeeming a Man and a Chriſtian. Now becauſe by my ſad experience, I found that I could neither from King nor Nobles have protection, I reſolved never any more in Gods matters, to ſhroud my ſelf under any covert but Divine Providence, and that, I with an aſſured confidence promiſe my ſelf, eſpecially when I now maintain the prerogative royall of the King of Saints, & King of Kings, the Lord Jeſus Chriſt, Who is our Lawgiver, upon whoſe ſhoulders the government of his Church is laid, who is the wonderfull Counſeller, the Prince of peace; whoſe dignity and roialty in all this diſpute between me and Mr. Walter Montague, I have to the uttermoſt of my power maintained, under the ſhadow of whoſe wings I have ever found there is only ſafety; whoſe bleſſed aſſiſtance, in all calamities, they that truſt in him, may be moſt aſſured of. His patronage now and his defence, is my ſhield, whoſe cauſe and the honour of whoſe kingdome at this time I contend for. And howſoever, in all my life, in all humane learning, I was never ſo wedded to my own reſolves, but upon better reaſon I could eaſily be divorced from them, yet in Gods matters, if an Angell ſhould come from Heaven and teach me that, that there were another way to happineſſe, then by that new and living way, the blood of Jeſus Chriſt, who was the Lambe ſlaine from the beginning of the world, I would count him Anathema. Or if an Angel ſhould tell me there were a new way of worſhipping God, and ſerving him, then that which God himſelf hath ſet down in his holy Word, I would account him accurſed; for I have learned to believe God and Faith upon their word and bond, without any either Angelicall or Humane reaſon, or the authority of Councels and Fathers: and whatſoever I finde a warrant in Gods Word for, I have learned to cleave cloſe to it againſt all humane reaſon, ſuppoſing ſuch men none of Gods, nor Faiths, trueſt friends that will not believe them upon their own word and bond, except they have reaſon, humane authority, Councels, and Fathers, and vaine traditions joyned with them for ſureties. Again, if any man ſhould go about to perſwade me, that there were any other government eſtabliſhed in the Church of God, then an Ariſtocraticall and a Presbyterian one, I ſhould notwithſtanding all humane reaſon to the contrary, ſubmit my ſelf to that kind of government, p. 6as being moſt confidently aſſured that it is warranted in Gods Word; which all Chriſtians are bound for ever to make the Rule and Square, both of our faith, manners and government. And here I muſt minde all thoſe that ſhall read this Book, that this is no new opinion of mine, but that which I have once and again ſuffered for: and if ever they have read my Elenchus religionis papiſticis, or my Flagellum pontificis, or my Apologie, or any of my Latine Books, in all thoſe they will finde, that the cauſe of all my ſufferings was this, and this only, That I maintained that all Churches were to be governed by an Ariſtocraticall and Presbyterian government, which in thoſe Books I have clearly and fully (through Gods aſſiſtance) made good. Yea, in my anſwer to the Bill of Information put up againſt me in the Star-chamber, they ſhall have ſome reaſons I gave there, of this my tenent, to the Lords of his Majeſties Privie Councell, and Judges in the Star-chamber; ſo that I ſtand to my principles and am no ſtarter. And if then amongſt Gods people it was thought an opinion worthy the ſuffering for, and my Chriſtian brethren deemed me worthy of honour for it, and afforded me their prayers, and ſhewed me and mine in all our diſtreſſes, many curteſies, when we found little favour from our own brethren (which their humanity I muſt never forget, but with all due thankfulneſſe for ever acknowledge) I ſay, if then this my opinion was thought Orthodox, and worthy of their applauſe, I ſee no good reaſon why a truth then ſhould not be counted a truth now; for the Word of God out of which I had it is the ſame, and if it were good then, it is good now: for the change of mens minds cannot change the truth, but it muſt be ever truth: but this my opinion I learned out of Gods Word then, which ſhall be for ever, by his gracious aſſiſtance the warrant of my beliefe and practice. This Word therefore, I deſire all my Chriſtian Brethren, in the deciding of this queſtion now agitated, amongſt Gods people and his faithfull ſervants, concerning Church-government, to take into their hands, and with thoſe noble Bereans to ſit down and examine whatſoever ſhall be ſaid on either ſide according to the holy Scriptures: and I intreat them alſo to lay aſide all paſſion (which Religion has no need of) and all vain-glory and bitterneſſe, which is a diſhonour to our holy calling, and in the ſpirit of meekneſſe, and with a Virgine judgement, not raviſht with any previous or anticipated opinion, to p. 7come and approach to the Altar of truth, and ſo conſider and examine, which of thoſe two opinions the Brethren on both ſides now ſacrifice themſelves unto, be the offering that will beſt endure the firy-tryall, 1 Cor. 3.13, 14, 15. viz. Whether the Presbyterian government Dependent, or a Presbyterian government Independent, both now laid upon the Altar, be the acceptableſt ſervice, and beſt pleaſing ſacrifice. This is granted on all ſides, and of neceſſity it muſt be yeilded unto, that that Oblation is the beſt and moſt acceptable that is offered up by faith, without which it is impoſſible to pleaſe God, and that ſacrifice only is offered up by faith, which is according to his Word, and has its warrant from his revealed will, which is the rule both for worſhip and the government of his Church we are to be guided by. The Brethren on both ſides agree about the rule in deciding of this Controverſie and make the written word the rule. They agree alſo about the materials, both acknowledgeing a Presbytery, the difference between them is only about the mould and manner of the offering. I will therefore ſtate the queſtions between us, and ſhew wherein we differ, and then ſet down my own opinion with my reaſons, and after endeavour to be a Moderator for the determining of this unhappy difference, which hath been an occaſion of ſo much rejoycing to the common Enemy.

There is a twofold queſtion between us, they call the Presbyterians, and our Brethren they tearme Independents. The firſt is concerning the government of the Church, viz. whether it be Presbyterian Dependent, or Presbyterian Independent. The ſecond queſtion is, concerning the gathering of Churches: but of that in its due place. The firſt queſtion is whether many Congregations or Chriſtian Aſſemblies (commonly called Churches in our dialect) in the which there are all the acts of worſhip, or all Ordinances, as the pure preaching of the Goſpell, the due and right adminiſtration of the Sacraments, the true invocation of God, Diſcipline rightly executed, and all other performances, which make for the eſſence and form of a true Church, and in the which aſſemblies likewiſe, they have all ſuch offices and helps of Government, as in their ſeverall places being rightly imployed, may ſerve for the edification of the ſame, and mutuall comfort and benefit of each other, and the preſervation of all, as Presbytors, Elders, Deacons, and all other Officers; I ſay p. 8the queſtion between us and the brethren is, Whether all theſe ſeverall Congregations and Aſſemblies, may be accounted but one Church, or make but one Church within their Precincts; and be to be under the government and rule of one Presbytery, or a Councell or Colledge of many Presbyters together, upon which, all the Congregations and ſeverall Aſſemblies under it are to depend; and to which in all weighty buſineſſes they are to appeal, for any injury or conceived wrong, or ſcandall; or for redreſſe of any abuſes in Doctrine or manners, and for the exerciſing of Church-Diſcipline upon incorrigable and ſcandalous offenders; as admonition for giving offence, ſuſpenſion from the Ordinances till amendment and reformornation; or if obſtinate, Excommunion? Or whether every one of thoſe particular Congregations, or Aſſemblies be they never ſo ſmall, ſeverally or conſidered a part, and by themſelves, be Independent; that is to ſay, have full and plenary authority within themſelves, without reference to this, or any other great Councell or Presbytery, for tranſacting or determining all differences about faith or manners amongſt themſelves, or for the redreſſing of any grievances or abuſes, or the exerciſing of the power of Diſcipline or juriſdiction, and from the which there is no appeal for relief, though the parties offended conceive they have never ſo much injury or wrong done them? In a word, whether two Presbyters with a ſlender Congregation, have an abſolute kinde of Spirituall Soveraignty among themſelves, in their own Congregation, and as ample authority as was given to the whole Colledge of the Apoſtles, Mat. 17. and to the whole Presbytery in the Church of Jeruſalem? And this is the firſt Queſtion: Which that it may the better be underſtood, I will propound it in a ſimile, and that in a matter well known unto all men: The government of this famous City of London, and of many other great Cities through the Kingdome, are called Corporations, that is to ſay, majeſtracies; and have in them a Secular or Civill Signory or Presbytry, who are inveſted with Authority to exerciſe all acts of Government amongſt themſelves, as if they were an abſolute Principality; and this Government, by which all Citizens and inhabitants within their Precincts and liberties, are to be ruled and ordered, as occaſion and neceſſity ſhall require, is committed to the Lord Mayors, Aldermen, and Common-Councell, who onelyonly by ſuch other Officers as they p. 9ſhall allegate, are to manage and exerciſe this government ſo, that all particular Citizens, and all the Companies of ſeverall Tradeſmen, are in their particular Wards, Precincts, and Fellowſhips, by their conſtitutions and Charter, to depend upon the determination of that Counſell, and are to make their addreſſes unto them upon any urgent occaſion, or conceived wrong, or when it concernes the common good, and for the time to ſtand unto their arbitrement. Now then, the queſtion between us and our Brethren is, as if there ſhould ariſe a controverſie in theſe ſeverall Corporations; Whether the Companies in each City where they all have their ſeverall Halls, and their ſeverall aſſemblies and meetings upon all occaſions, and have all their Officers, and exerciſe alſo a power of ruling and juriſdiction among themſelves be independent, that is to ſay, have plenary authority within themſelves without reference to the Lord Mayor or Aldermen or Common-counſell, to determine of all things among their ſeverall Companies, and from the which there is no appeale for reliefe; though one be never ſo much injured and damnified by any unjuſt act; and whether theſe ſeverall Companies and ſeverall Aſſemblies be each of them a ſeverall Corporation or Magiſtracy, or all of them put together make but one Corporation, under one civill Presbytery conſiſting of the Lord Mayor, Aldermen, and Common-counſell? This I thought fit to propound, that every one may the better underſtand the queſtion. Now, as this kingdome of England hath its ſeverall Corporations through all Counties, and the which Corporations, although they have their ſeverall Companies in them, yet are all dependent upon a civill Presbytery and Common-counſell, and every Company in them makes not a ſeverall Corporation or Magiſtracy, or a ſeverall City, but are all dependent upon the Common-counſell or Presbytery, for the better ordering and governing of them in all their common affaires, and for the redreſſing of abuſes, and taking away and removing of common grievances, and have their ſeverall appeals to the Common-counſell, the Lord Mayor, and Aldermen; and if they finde no juſtice there nor ſatisfaction, have their redreſſe and appeal to ſome generall Court, or ſome ſupreame judicature, as to the Parliament of the Kingdome, who redreſſe and determine all things according to the lawes and conſtitutions of the whole Kingdome. So in the Kingdome of the Lord Jeſus Chriſt, which p. 10is his Church, all theſe ſeverall Churches which we reade of in the holy Scripture of the New Teſtament, are ſo many ſeverall Corporations and Aſſociations, all the ſeverall congregations and affemblies as ſo many ſeverall Companies in them, depending upon a Presbyterie or Common-counſell and Colledge of Paſtors and Rulers, all making up but one Church in every one of their juriſdictions and ſeverall Precincts, though they be conſiſtent of never ſo many ſeverall Aſſemblies, according to the greatneſſe of the Cities or Townes wherein they are, or according to the ſeverall Hundreds or Diviſions aſſigned to each Presbytery, and all theſe and ſeverall aſſociations to be governed by their ſeverall Presbyteries for the better ordering and preſerving of the ſame, to the which every particular man, as well as any Aſſembly or Congregation, may have their appeal for the redreſſe of any abuſes or enormities, and if they finde themſelves wronged there, then they have appeals to ſome other higher Presbytrie or Counſell of Divines for relief and juſtice; and both they and all other of the ſeverall Corporations to be governed and regulated by the lawes and ſtatutes given by Chriſt himſelfe, the only Head and King of his Church, according only to whoſe lawes they are to be governed and ruled for the common good and preſervation of the whole Church, divided into thoſe ſeverall Juriſdictions, Corporations or Precincts, in imitation as neer now as may be of the Churches of Ieruſalem, Epheſus, Corinth, and Galatia, &c. and whoſe lawes alone muſt be the rule for the ordering of all their governement, doctrine, and manners.

I have premiſed this I have now ſaid, that all men may the better underſtand the ſtate of the queſtion and controverſie in hand. Now then, if it ſhall be made appeare out of the holy Scripture, that all the ſeverall Churches we have mention of in the New Teſtament, were all particular corporations or aſſociations, and governed by a common-counſell of Presbyters, or by a Presbyteriall government in each of them; and that there were many aſſemblies and congregations in thoſe ſeverall Churches, and all of them had their diſtinct Officers amongſt themſelves, in the which likewiſe they had all the acts of worſhip amongſt themſelves and did partake in al ordinances of Church-fellowſhip, eſpecially in the preaching of the Word, Prayer, & in the Sacraments of Baptiſme and the Lords Supper, and yet made but one Church, p. 11and were all governed by a common-counſell of Presbyters, or by a common Presbyterie within their Precincts, then it muſt of neceſſity follow, that as the Mother-churches were firſt govern'd, all the Daughter-churches to the end of the world muſt be ſo govern'd, and according to that rule that is ſet down in the Word of God. So then, the queſtion in hand between us and our Brethren is, Whether there were many Congregations and Aſſemblies in any of thoſe primitive Churches, as in that of Ieruſalem the Mother Church, and many Elders or Presbyters in that Church, and all other Officers; and whether all thoſe Congregations and Aſſemblies were one Church, and thoſe Presbyters and Officers all of them Elders and Officers of that one Church, and whether all thoſe Congregations and Aſſemblies were under one Presbytery? This I ſay is the queſtion between us and our Brethren. Now then if it can be proved, that there were more Beleevers in the Church of Jeruſalem then could all meet in one place, or in one congregation for all acts of worſhip; and if it can be evidently elucidated, that there were ſeverall aſſemblies and congregations in the Church of Jeruſalem, and yet ſo, as they made but one church for government; then our Brethren muſt of neceſſity acknowledge that the church of Jeruſalem was govern'd by a common-councell of Presbyters, or was presbyterially governed. Neither did our Brethren ever yet undertake to prove, that in caſe there were many Aſſemblies in Jeruſalem, they had ſeverall and independent presbyteries, neither if they ſhould go about to prove, could they do it. And therefore we may conclude, and that with very good reaſon and warrantable authority, that as the Mother-church, the Church of Jeruſalem in her greateſt glory was govern'd, ſo all other Churches muſt likewiſe be regulated to the end of the world; For out of Zion ſhall go forth the Law, and the Word of the Lord from Ieruſalem, Iſay 2. v. 3. We muſt have both our Law from thence, and our paterne of government. And our Brethren doe make the Church of Jeruſalem the patern of their proceedings.

Now that all things may be handled in good order and in a methodicall way, I will reduce the whole Diſputation concerning the firſt Queſtion into theſe four Propoſitions, and prove them in order. The firſt, That there were many Congregations and ſeverall Aſſem… of Beleevers in the Church of Ieruſalem, in the which they enjoyed all acts of worſhip, and all the Ordinances amongst p. 12themſelves, and did partake of all acts of Church-followſhip, eſpecially of preaching, and in the administration of the Satraments and Prayer, and that before the Perſecution we reade of, Acts 8. v. …. The ſecond, That all theſe Congregations and ſeverall Aſſemblies made but one Church. The third, That the Apoſtles and Elders governed, ordered, and ruled this Church, joyntly and by a Common-counſell and Presbytery. The fourth, That this Church of Ieruſalem, and the government of the ſame, is to be a pattern for all ſeverall congregations and aſſemblies in any City or vicinity to unite into one Church; and for the Officers of thoſe congregations to governe that Church joyntly in a Colledge or Presbyterie.

But before I come to the proof of theſe particulars, it will not be amiſſe in generall to take notice that all the Churches we read of in the New Teſtament, were Ariſtocratically and Presbyterially governed, and were all dependent upon their ſeverall Preſbyteries; and that the ordering and managing of that government lay only upon the Presbyterie, and was their peculiar who had the power of the Keyes. Now Chriſt gave the Keyes to the Apoſtles and Presbyters only, and whatſoever the Apoſtles did in ordering and ſetling the government of the Church, they did by Chriſts command; and that order and conſtitution they ſet down in the Church, was to be perpetuated and continued to the end of the world. And the violating of this order and divine conſtitution, was the occaſion of the riſe and growth of Antichriſt, and the very cauſe of all thoſe confuſions that the Chriſtian world hath for theſe many generations been wearied and annoyed with; and the occaſion of all thoſe Schiſmes, Sects, and Hereſies the world hath ever ſwarmed with: and the re-eſtabliſhing and reducing of it to its priſtine conſtitution, will be a means not only of removing all ſcandall, and taking away of all diviſion amongſt Brethren, and be a ſingular means alſo of eſtabliſhing a flouriſhing governments in Church and State, and for the procuring of the bleſſings of God upon the three Kingdomes, but a way alſo of ruining that Man of Sinne, and of making an abſolute Reformation through the whole world.

Let us therefore firſt take notice what government was eſtabliſhed by God in all the Primitive Churches, Acts 1 … And when they had ordained them Presbyters (for ſo it is i… … originall) in every Church, and had prayed with faſting, they commended p. 13them to the Lord, on whom they beleeved. Here are two things obſervable. The firſt, that the government of the Church was committed to the Presbyters. The ſecond, that the Presbyteriall government was that government that was eſtabliſhed in every Church; for ſo ſaith the Holy Ghoſt, when they had ordained them Presbyters in every Church. This was Gods ordinance, Acts 20.17. And from Miletus he ſent to Epheſus, and called the Presbyters of the Church. Here we ſee there were many Presbyters in one Church. And Verſ. 28. Take heed therefore unto your ſelves, ſaith the Apoſtle, and to all the flock over which the Holy Ghoſt hath made you Biſhops, to feed the Church of God which he hath purchaſed with his own blood. Here, as we may obſerve, that in Gods Dialect, Presbyters and Biſhops were all one, ſo likewiſe is evident that the Church was committed to their government: this Church therefore of Epheſus was under a Presbytery, and was to be regulated joyntly by them by a common-counſell of Presbyters. And Paul to Titus, chap. 1. verſ. 5. For this cauſe, ſaith he, left I thee in Creet, that thou ſhouldeſt put in order the things that are wanting, and ordaine Presbyters in every City, as I appointed thee. If any man be blameleſſe, &c. for a Biſhop muſt be blameleſſe as the Steward of God, &c. From this place likewiſe we may take notice of the parity between Presbyter and Biſhop, and that the Presbyterian government was that way of ruling that God appointed, not in one City only, but in every City, and that theſe Presbyters were the Stewards in Gods houſe, which is his Church, 1 Tim. 3. and had the government of thoſe Churches in every City laid upon them, which they were joyntly to governe and order by the common-counſell of Presbyters. And Paul in his firſt Epiſtle to Timothy, ch. 5. v. 17. Let the Preſbyters, ſaith he, that rule well, be counted worthy of double honour, especially they who labour in word and doctrine. Still we ever obſerve, that the rule and government of the Church was in the Presbyters hands. And the Author of the Epiſtle to the Hebrews, ch. 13.7. Remember, ſaith he, them that have the rule over you, who have spake unto you the Word of God, whoſe faith follow, conſidering the end of their converſation. And verſ. 17. Obey, ſaith he, them that have the rule over you, and ſubmit your ſelves, for they watch for your ſoules, as they that muſt give an account, &c. And in verſ. 24. Salute all them, ſaith he, that have the rule over you, and all the p. 14Saints. Here againe he injoynes all the Churches to yeild obedience, and to ſubmit themſelves unto the government of the Preſbyterie, ſhewing them that it is their place to obey, and for their Miniſters to rule; and that ſo long as they command in the Lord, they out of conſcience ought to obey them, and that for a double reaſon; For they watch, ſaith he, for your ſouls, and they muſt alſo give an account of their ſtewardſhip. And in 1 Peter 5, 1, 2, 3. The Preſbyters that are among you, ſaith Saint Peter, I exhort, who am alſo a Preſbyter, and a witneſſe of the ſufferings of Chriſt, and alſo a partaker of the glory that ſhall be revealed; feed the flock of God which is among you, taking the overſight thereof, not by conſtraint, but willingly, &c. neither as being Lords over Gods heritage, but being examples to the flock. And Saint James chap. 5. ver. 14. Is any among you ſick? ſaith he, let him call for the Preſbyters of the Church. He doth not ſay of the Churches, but of the Church. So that the Presbyterian government was in every Church, and every Church was to ſubmit it ſelf unto the Presbytery. And in Acts 15. it is ſaid, that Paul and Barnabas went up to the Apoſtles and Presbyters, &c. And when they came to Jeruſalem they were received of the Church (it is not ſaid of the Churches, but of the Church) and of the Apoſtles and Presbyters, &c. and Verſ. 6. And the Apoſtles and Presbyters came together to conſider of the matter, &c. and Verſ. 22. Then pleaſed it the Apoſtles and Preſbyters with the whole Church, &c. and wrote Letters by them after this manner. The Apoſtles, and Preſbyters, and Brethren. And Acts 21.17. And when we were come to Jeruſalem, ſaith Saint Luke, the Brethren received us gladly. And the day following Paul went in with us in to James, and all the Preſbyters were preſent. From all which places, and many more which might be produced, it is moſt clear and evident, that in all Cities there was a Presbytery, and that the Presbyters had the power of order, namely, of preaching, and the power of juriſdiction, that is of ruling, which was ever to be exerciſed with others, and not alone; and that conſiſted in admitting of members, and in conventing men before them upon occaſion, in admoniſhing if any offended, in ſuſpending from the holy Communion till reformation or amendment; and if they continued obſtinate and incorrigible, in excommunicating and caſting of them out of the Church, and upon repentance, in receiving of p. 15them in againe, and in ordaining of Officers, and in appointing the times of meeting, and the places where. And within theſe limits, as I conceive, is all the power given to the Presbyters terminated, and this they are by Gods ordinance joyntly and by the common-counſell of Presbyters to exerciſe; and therefore the Presbyterian government was the order of ruling and governing all Churches, that God himſelf eſtabliſhed, and is to be continued to the end of the world; neither do I ever reade, that the people or the congregations were joyned with them in their commiſſion, or had any power given them of ruling. For Saint Paul profeſſeth of himſelf in 1 Cor. 14.37. that whatſoever he writ in his Epiſtles were the commands of the Lord. And the ſame may be ſaid of all the other Apoſtles. Now Paul writ to Titus, that the Churches in all Cities ſhould be governed by a Presbytery. And in his firſt Epiſtle to Timothy he commands Timothy againe and againe in chap. 5. verſ. 21. and in chap. 6. v. 12, 13. I give thee charge in the ſight of God, &c. That thou keep this command without ſpot, unblameable till the appearing of our Lord Ieſus Chriſt. Here Timothy and all Miniſters in him, are to the end of the world bound to maintaine that government unblameable that was appointed by the Apoſtles; and that was the Presbyterian government, and the ruling of all Churches by joynt conſent, and a common-counſell or Colledge of Presbyters; ſo that nothing ought to be done or tranſacted of publick concernment without their joynt and mutuall accord or agreement and common conſent of the Presbytery. And therfore when Diotrephes aſſumed unto himſelf and his particular congregation a power and authority to rule according to his will & pleaſure, without the conſent of the Preſbytery, & oppoſed John the Presbyter, he ſharply reproves his proceedings & ſignifies to the Church, Epiſt. 3. That when he came he would remember his words, and teach him how to prate againſt the Presbytery with malicious words; For he (ſaith S. John) contenteth not himſelf onelyonly to prate maliciouſly againſt us, but he will not receive the brethren, nor ſuffer others, but casteth them out of the Church; which is an evill thing in him, ſaith Saint John: But for you, ſaith he, ſpeaking to the Church, follow not that which is evill but that which is good. It was evill in him to aſſume unto himſelfe alone, and his particular Congregation, that power that belonged unto the colledge or councell of Presbyters, and was p. 16to be moderated and exerciſed onelyonly by the conjoynt and common conſent of the Presbytery. For God had appointed, that his Church ſhould be governed by a Presbytery; and Diotrephes would have his Congregation Independent, and have an abſolute juriſdiction within it ſelf, Which, ſaith Saint John, is an evill thing. So that I cannot but wonder, that our brethren the Independents ſhould call Diotrephes the Patriarch of the Presbyterians, as one of them did to me not long ſince; whereas if the place be duely weighed and conſidered; it will appear that he was the firſt that oppoſed the Presbyterian Government, and for the which he was by Saint John ſharply reproved, and in him, all that follow his ſteps, and will not ſubmit themſelves to the Presbytry which is Gods Ordinance, and that will not receive the brethren into the Churches, but upon their own termes and conditions. But of this buſineſſe when I come to the ſecond Queſtion: In the mean time, it is by the Word of God, ſufficiently confirmed, that all the Churches we read of in the New Teſtament were ſo many corporations in Chriſts Kingdome, which were to be governed by a common councell of Presbyters. And ſo for many years after the Apoſtles it was governed Communi conſilio Presbytererum, as our brethren the Independents do confeſſe and proove by antiquity and humane authority, which weapon I do wonder they will contend with, in deciding of Gods matters, which are onelyonly out of his holy Word to be proved; which is to be the rule of our faith. But it ſeems Saint Ambroſe his Authority pleaſeth them well, though if we looke into it, it makes much againſt them. He lived, as the Author that cites him ſaith, within the fourth Centory, his words are theſe upon the firſt of Timothy, Synagoga & postea Eccleſia ſeniores habuit, quorum ſine conſilio, nihil agebatur in Eccleſia. Quod quâ negligentia obſoleverit neſcio, niſi doctorum deſidia aut magis ſuperbia, dum ſoli volunt aliquid videri. Take with it his own interpretation. The Iewes Synagogue, ſaith he, and afterwards the Chriſtian Church had Elders, without whoſe counſell nothing was done in the Church; which by what neglect it grew out of uſe, I know not, unleſſe it were perhaps the ſloath, or rather pride of the Teachers, whileſt alone they would ſeem to be ſome body. Here it is acknowledged by their own teſtimony, that in the Apoſtles time and many years after the Apoſtles, nothing was done in the Church without the counſell of the Presbyters; p. 17ſo that it is evident the Primitive Churches were governed by the joynt and common councell of the Presbytery, and the people had nothing to do with it. We may adde here unto Saint Ambroſe, Saint Jeromes teſtimony, who in his Commentaries upon the firſt chapter of the Epiſtle of Paul to Titus, largely declaring himſelf (as in many other places) concerning the occaſion of the change of that government eſtabliſhed by the Apoſtles, ſaith, Idem est ergo Preſbyter qui & Epiſcopus, & antequàm, diaboli instinctu, ſtudia in religione fierent, & diceretur in populis, ego ſum Pauli, ego Apollo, ego autem Cephae, communi Presbyterorum conſilio Eccleſiae gubernabantur, &c. In the which words he acknowledgeth by the firſt inſtitution, all Churches were governed by the common councell of the Presbyters, and not by the advice of the people. Yea the very Canons of the Pope in the firſt part, and the 95. diſtinction, giving the reaſon why the Presbyterian Government came to be changed, and the Hierarchiall was put in the place; affirmeth, that it was through faction, and for the avoyding of further Schiſmes and rents in the Church and cities, the very words before coted out of Saint Jerome, and confeſſe that before that time, the Churches were governed Communi conſilio Preſbyterorum, not by the people or any one Prelate, but by the Presbytery and their councell. And if humane authority were needfull in this buſineſſe, I might make a volume with their very expreſſions, to prove the novelty of the Hirarchicall government, and that of the peoples juriſdiction aſſuming the Authority of governing into their hands, and the Antiquity of the Presbytery and that by the enemies own conſeſſion. But I am reſolved to cleave onelyonly unto the Word, and ſound reaſon deduced from thence, for the deciding of this controverſie, being ſorry that there was ſo much as occaſion of naming humane authority in a point of Divinity. As for the Preſbyterian government, in the ſenſe that I underſtand it, there is nothing more cleer to me in all the holy Scripture. Yea the very word and name of Presbytery ſignifieth a magiſtracy, or Ariſtocracy, or Signory, or Court; that is, a Company, or Senate, or Councell of grave, wiſe, and underſtanding men, inveſted with authority and power of ruling, ordering, and commanding, and in whoſe hands the government is put. And as the word is taken in the civill polity and Government, ſo in the Eccleſiaſticall; p. 18by a Presbytery we underſtand, a Religious, Grave, Solid, Learned, and wiſe councell of Divines and Miniſters, or men of inveterate experience; and ſuch as know how to Rule and Govern thoſe that are under their command, with wiſedome and moderation, and according to the Word of God; and the which men likewiſe are inveſted with Authority and Power, for to exerciſe a juriſdiction over others, and are hereunto called by ſuch as are able to judge and diſcern of the ſufficiency of their gifts and abilities for this work, which the ordinary and common people cannot do. And as in the civill State, the Presbyters and Elders of the people, were thoſe that had the rule over them, for the common good of them all and for their bodily preſervation: So the Presbyters and Elders of the Church are thoſe that have the rule and government over the Churches for the ſpirituall good of their ſouls. And as Kings and Rulers are by a Metaphoricall and borrowed ſpeech called Paſtors and Sheepheards of the people, and are ſaid to feed the flocks committed to their charge, by which word is underſtood the exerciſe of all lawfull and moderate authority agreeable to the Law of God over them; ſo the Presbyters and Miniſters are called the Paſtors and Sheepheards, yea, and Stewards over the flocks committed to their charges, and they are commanded to feed them, by which metaphor they are inveſted with the authority and power both of preaching and ruling, and have the Government over thoſe flocks put into their hands, which they muſt alwayes exerciſe according to Gods Word; they muſt feed them and rule them in the Lord, and not after their own wills and pleaſures, they may not have dominion over our faith, as Paul ſaith in the 2. of the Corinthians, chap. 1. verſ. 24. But that they ſhould be helpers of our joy; that is, they may not uſurpe an abſolute Soveraignty or power over the conſciences of the people, as if the ſpirituall ſtate and welfare of their flocks depended on them, which is onelyonly grounded upon their faith in Jeſus Chriſt; but as they are the Stewards of God, and Miniſters and ſervants of the Church, ſo they ſhould comfort them and rejoyce their hearts in the Lord, and eſtabliſh them in the faith; and uſe all the care and diligence that is poſſible, like good Sheepheards, to preſerve the flocks committed to their charge, that they ſtraggle and ſtray not from Chriſts fould, and run not into the by-wayes and thickets of ſin and errour, and be p. 19corrupted with noyſome food, and falſe Doctrine: and if they have any among them that are unruly, that they bring and reduce them into order: or if they have any ſick, feeble, poor or weak, that they cure, releeve, comfort, and reſtore ſuch: and if they have any that are infected or ſcabby, that they remove ſuch from the ſound, till they be recovered: or if they have any broken or wounded, that they heal and recover them with all lenity and humanity; and that they ſhould by common councell govern and order their flocks, and take ſpeciall care that the particular Paſtors and Miniſters of the ſeverall Congregations and Aſſemblies under their Presbytery and charge, aſſume not any ſole and ſoveraign Authority to themſelves over the flock, to do any thing of publike concernment, without the joynt conſent of that Presbytery or ſpirituall corporation, under whoſe commands they are. And it ſtands with all reaſon, that a Common Councell, of godly, grave, learned, and experienced miniſters, ſhould ever be more able to manage and order a government, then two or three unexperienced men, or two or three hundred young people, of which moſt Congregations conſiſt, in whom the ſap of youth is not yet dryed up; or if many of them ſhould be of riper years, yet they know little what belongs to government, and therefore they can never be ſo well able to govern, as men both of known learning, ancient experience, and honeſty, and approved judgement and integrity, as a whole Colledge or an Aſſembly of learned Presbyters commonly are; who by God himſelf have the diſpenſation of the Word and the ordering and ruling of the Church committed unto them, and who in the preaching of the Word, and the adminiſtration of the Sacraments, and in all ordinary acts of worſhip, and in governing and ruling the flocks committed to their ſeverall charges; are the ſucceſſors of the holy Apoſtles. But by the way, an objection is here to be anſwered unto, made by ſome of the Independents after this manner. The Elders and Presbyters of the Apoſtles times, ſay they, by the impoſition of their hands, gave the gifts of tongues and propheſie, Acts 19.1, 2, 3, 4, 5. and the 8.18. and 1 Tim. 4.14. and healed the ſick Iames 5.14, 15. according to our Saviours promiſe Mark 16.18. Let, ſay they, the Presbyters of our time, let them impoſe their hands upon the ſick and heale them, let them by impoſing hands upon their diſciples inable them on a ſudden to ſpeake with ſtrange tongues, and foretell p. 20things to come; and then we will acknowledge them for a true Presbytery, then will they be a right aſſembly of Elders, and the Apoſtles ſucceſſors: but, if they cannot give to others, nor yet have for themſelves in ſtore, any of the true Apoſtles, any of the right Presbyters gifts and characters, we may not, we dare not acknowledge them as ſuch. Theſe are their formall words in print. Before I come to my anſwer, I deſire there may be ſpeciall notice taken of this Objection, and ſuch like; for, for ought that I know, if any man will argue after this manner, all Chriſtian religion may be called in queſtion, and no man will have any Creed or Belief, except he may make his own Articles, as Thomas did, who ſaid, Ʋnleſſe I put my hands into his ſide, and my fingers into the print of the nailes, I will not believe. And as the Jewes ſaid unto our bleſſed Saviour, Thou that ſavest others, now ſave thy ſelfe, come down from the Croſſe and then we will believe in thee, do this miracle and then thou wilt perſwade us. Here we ſee, they would make their own Articles, or elſe they would have no Creed. The Jewes had learned this method of diſputing from the Devill, who at his meeting of our Saviour Chriſt, and at his firſt aſſault, thus diſputed, If thou be the Sonne of God, ſaith he, and wouldeſt have the world ſo believe, and me too, on thee, then command theſe ſtones to be made bread, do this miracle firſt; but thou canſt not do it, Ergo. So in like manner theſe men argue, except, ſay they, the Presbyters by the impoſition of their hands upon their Diſciples, can inable them on a ſudden to ſpeak with ſtrange tongues, to foretell things to come, and heal the ſick, &c. we will not acknowledge them to be true Elders: but let them do all theſe things by the impoſition of their hands, and then we will acknowledge them for a true Presbyterie. See the vanity of theſe men, and the inſtability of their faith, by their own confeſſion; miracles will make them believe any thing, if we may credite their own words, though never ſo contrary to their judgment and to the faith once delivered to the Saints. It is well known to the Learned, that the Apoſtles and thoſe Primitive chriſtians had extraordinary and wonderfull gifts, that raviſht the world then into admiration; and it is confeſt alſo by all underſtanding Chriſtians, that thoſe wonder-working miracles were but temporary, as the miraculous feeding of the people with Manna in the Wilderneſſe, where they were fellow-communers with the Angels, p. 21and continued but till they came into the Land that flowed with Milk and Honey. So thoſe miracles of the Primitive chriſtians continued but for a time, till the Goſpell and the truth of the Chriſtian faith and doctrine was confirmed and eſtabliſhed, which being once done, and the holy Scriptures which were to be the rule of faith to the end of the world being left to poſterity, and to which we are tyed and commanded not to be wiſe above that which is written, 1 Cor. 4.6. and forbid in Gal. 1.8, 9. to believe otherwiſe then we have been taught, though the Apoſtles or an Angell from Heaven ſhould teach otherwiſe, after, I ſay, the Doctrine of the Chriſtian Faith and Religion was confirmed, the ordinary working of Miracles ceaſed. And it is ſaid of Antichriſt in 2 Theſſ. chap. 2. That he ſhall come with ſtrong deluſions and lying wonders, and with all deceiveablenes in them that periſh, becauſe they received not the love of the truth, that they might be ſaved. So that I cannot ſufficiently wonder, to ſee the dealing of theſe men, who in theſe dayes expect and look for miracles to confirme their faith, when notwithſtanding we are forwarned to take heed of all falſe deluſions, and cōmanded to the contrary. Shew us ſome miracles, ſay they, and then we will believe you are true Presbyters. So dealt the Jewes with Chriſt, What ſigne ſheweſt thou that we may believe in thee? But when Chriſt had ſhewed them ſigne upon ſigne, and miracle upon miracle, were they ever the more convinced? Did thoſe miracles create belief in them? No ſurely, but rather hardned them and made them blaſpheme. When he caſt out Devils, they ſay, he did it by the Prince of Devils. So without doubt, if the Presbyters had thoſe gifts of miracles, that they could gratifie theſe men with daily prodigies and works of wonder, they would then ſay, they came with lying wonders, and with the working of Satan, and they would make the world abhor them the more. There is an old ſaying, That he muſt riſe early and never go to bed, that will pleaſe all men: and truly it would be not only difficult, but an impoſſible thing, for any State or great Councell, were it never ſo wiſe, to pleaſe all the people under them. God himſelf, nor Moſes, nor Aaron his ſervants, could pleaſe the Iſraelites though they ſaw never ſuch wonders continually before their eyes, to confirme their authority; yea they told Moſes and Aaron to their faces, that they took too much upon them. And afterwards they caſt off Gods own government p. 22and God himſelf, as the Lord complains to Samuel in 1 Samuel, and would ſet up a government after the modell of their owne brain, as it is at large ſet down in that Book. And not long after they changed the manner of Gods worſhip, in Jeroboams time, and taught the fear of God, as the Lord complaineth, Iſay 29. after the precepts of men, and rejected Gods Commandements, as Chriſt ſaith, Matth. 15. and Mark 7. So that what they thought beſt in their own eyes, that was ever beſt pleaſing unto them. They would not content themſelves with the written Word, though they were never ſo often by Moſes, and all the reſt of the Prophets, commanded to cleave unto it; ſaying to the Law and to the Teſtimony, Iſay 8. Even ſo it is now in theſe dayes, they content not themſelves with that ordinance that is ſet down in the written Word, but ſay; Come ſhew us ſome miracles, and then we will believe you are a right Presbyterie. Our Saviour ſpeaking to the Jewes concerning S. Iohn the Baptiſt and Himſelf, Iohn, ſaith he, came neither eating nor drinking, and ye ſay behold he hath a Devil; the Sonne of Man came both eating and drinking, and ye ſay, he is a wine-bibber, a friend of Publicans and Sinners. So that whatſoever method or way God uſed to convert them, they cavil'd againſt it, and were never ſatisfied; alwayes reſiſting the Spirit of God, as Stephen told them in Acts 7. So now, in theſe our times they look for miracles, and a new way of teaching. But all good Chriſtians are forbid to liſten after, or to give heed to miracles; and are ſent unto Moſes and the Prophets Luke 16. and are commanded to ſearch the Scripture Iohn 5. Yea our Saviour himſelf in the perſon of Abraham, Luke 16. ſaith, That if men wil not believe Moſes & the Prophets, they wil not be perſwaded by miracles: and I am confident, that could the Presbyters do al thoſe miracles theſe men deſire, they wold the more reprocah them, and exclaime againſt them, & affirme they wrought by the Devill, as the Jewes told our Saviour he did. I muſt confeſſe, I am of a contrary opinion to theſe men, not only in the matter of miracles, but in all externall performances; for I am inſtructed in the holy Scriptures, that the Devill can transforme himſelf into an Angell of light, and that the Deceivers and falſe Teachers ſhall come forth in ſheeps clothing, and for outward appearance ſhall equallize, if not exceed, the faithfulleſt and trueſt Paſtors and Miniſters of Chriſt; and therefore we are in ſpeciall, commanded to take p. 23heed of ſuch: and for my particular, if any men whatſoever, of never ſuch ſeeming ſanctity, ſufficient abilities, unblameable life, ſhould come forth and teach any other Doctrine of Faith, Manners, or Government, then that I have been taught in the holy Scripture; and ſhould confirme this their doctrine with never ſo many miracles, I will ſtill continue ſtedfaſt in the Doctrine of the Apoſtles, and cleave unto the written Word, and will never believe contrary to that, though I ſhould undergoe the greateſt miſery, or be expoſed to the greateſt want by it, that any man ever ſaw: for I know that all theſe momentary trials and afflictions, are not worthy that exceeding weight of glory that ſhall be revealed. And for this very point of the Presbytery, in that ſenſe I take it, I am ſo well aſſured that it is Gods Ordinance, as I am of any point of Religion. But as I ſaid before, if men may argue afthis way, The Preſbyters in the Apostles times did miracles, and ſpake with ſtrange tongues, and their Scholers and Diſciples did the ſame; do you likewiſe, and then we will acknowledge you to be true Preſbytters, otherwiſe we will not. Thus the Jewes might have argued againſt all their Prophets, as againſt Iſaiah, Ieremy, Ezekiel, &c. Moſes and Elias faſted forty dayes and forty nights, and did many miracles, do you ſo, and then we will believe you are true Prophets, and ſent to us of God, otherwiſe we will not believe you to be true Prophets. Yea all the wicked and ungodly men of theſe times may argue thus alſo. God gave unto his Church Apoſtles, Evangeliſts, Prophets, &c. and they ſpake all ſtrange tongues and divers languages, and did many miracles; but you and your Congregations, have neither Apoſtles Prophets, nor Evangeliſts, nor ye have not the gifts of Tongues, nor ye can do no Miracle: Ergò, you are not the true Church. The Primitive Chriſtians and the ſervants of God in thoſe times, had the gifts of Tongues and Propheſie, and the Holy Ghoſt came down upon them, and they ſpake by direction from God his infallible truth and Goſpell, whoſe ſpeeches were not tied to time, and to one ſpeaker, but many ſpake one after another by interpreters, as it is at large ſet down in the 1. of the Corinthians, chap. 14. verſ. 27, 28, 29, 30. &c. So that they ſpake infallible truth by direction from God: but you have none in your congregations ſo miraculouſly inſpired with ſundry languages and divers tongues, nor ye do not ſpeak infallible truths by direction from God; nor you p. 24cannot cure diſeaſes nor do miracles: Ergò, your religion is not the ſame Religion; nor your congregations the true Church: ſhew us theſe miracles and then we will beleeve you to be the true Church, otherwiſe we may not, we dare not acknowledge you to be the true Church. Again, they may argue thus: The Apoſtles and Primitive Paſtors, and Teachers preached freely, and laboured with their own hands, and were helpfull to the neceſſities of others, and were not burthenſome and exacting from others, and ſpake ex tempore, by direction from God: but your Miniſters in your Congregations do not preach freely, nor labour not with their own hands, nor are not helpfull to others neceſſities, but are rather burdenſome and exacting from others; nor they do no miracles, nor ſpeak not immediately by inſpiration, and ex tempore; but by Study and out of their Books, and are confined to time, and ſpeak not in ſtrange tongues and languages, one after another by Interpreters. Ergò your miniſters are not Gods Miniſters, nor your Congregations the true Church, nor your people true Chriſtians; for you want all thoſe things that the Primitive Chriſtians and the Primitive Churches had.

There is a Pamphlet lately come out, and highly eſteemed and priſed amongſt many, full of ſuch conſequences as theſe, which if they hold good againſt the Presbyters, they may alſo for ought I know, be of equall validity to overthrow, not onelyonly all Chriſtian Congregations, but indeed all Chriſtian Religion. But briefly to anſwer. We look upon the Apoſtles and Primitive Presbyters, as men miraculouſly and extraordinarily gifted, and as wonder-working men for the confirmation of the truth of the Goſpell to all ſucceeding ages; and we conſider in them and in the Chriſtians of thoſe times, ſomething extraordinary and temporary, as their working of miracles, and ſpeaking of ſtrange tongues, and gifts of healing, &c. And thoſe we conceive were to continue no longer in the Church, then for the confirmation of the truth of the Goſpel; Chriſt himſelf proclaiming thoſe bleſſed, that believe without ſeeing of miracles, ſpeaking unto Thomas, Iohn 20.29. Becauſe thou haſt ſeen me, ſaith he, thou believeſt, bleſſed are they that have not ſeen, and have believed. So that miracles now are not ordinary, and we are tied to the written Word. But we conſider likewiſe in the Apoſtles and Primitive Presbyters, that that was permanent and to continue in all Miniſters p. 25and Presbyters, in all ſucceeding ages to the end of the world, and that was the power of order and preaching, and the power of juriſdiction that is of ruling (which is not denied by the moſt learned of the Independents themſelves) and this I have proved by the Word of God, to be tranſacted over to all Chriſtian Churches, whoſe Presbyters have that power given unto them; neither will the Learned Brethren deny it, what ſo ever the ignorant may do. Yea, the very name of a Presbytery (as I ſaid before) if we look through the whole Scripture, ſignifieth a Magiſtracy, or Signiory, or Corporation inveſted with authority of governing and ruling; and ſuch a counſell and company of men, as upon whom the government under Chriſt is laid, and to be extended ſo far, as their juriſdiction extendeth, and as far as by common conſent it may make for the good and edification of the Church, and for the ſafety of the ſame. And ſuch was the government of all thoſe Churches of the New Teſtament, which were as ſo many Committees, their limits and bounds prefixed them, as at this day all Committees through the Kingdome have in their ſeverall Hundreds, Wapentakes, and Cities, to whom the ordering and government of thoſe places that are under them, are committed; ſo that all that is done or tranſacted, muſt be done by the joynt conſent and counſell of the whole Committee, not any particular man or any two of them ſeverally conſidered by themſelvs, can make an order, but that order only is binding which is made by the joynt conſent and common agreement of them all, or the greateſt part of them aſſembled together. Even ſo all thoſe particular Congregations that are within the compaſſe and juriſdiction of the ſeverall Presbyteries, are to be ordered and governed by the common and joynt counſell of the ſeverall Presbyters, or the greater part of them. For this was the order the Apoſtles eſtabliſhed, appointing in every City a Presbyterie; and when they had ſo ordered the Churches, they ſet them all to their ſeverall imployments, the Presbyters to command, and all the people and particular aſſemblies and congregations under them, to obey; neither is it ever found in the holy Scriptures, that the people were joyned with the Presbyters in their commiſſion. So that they that oppoſe this government, reſiſt Gods Ordinance. And if we looke into all the Epiſtles writ by the Apoſtles to the ſeverall Churches, we ſhall finde in them, that they enjoyne all the p. 26ſeverall congregations to yeild obedience to their Paſtors and Rulers over them, and ſignifie unto them that they owe unto them double honour, eſpecially ſuch as labour in Word and Doctrine; that is, they muſt yeild unto them, not only due reverence and ſubjection, and obedience to their counſell and juſt commands in the Lord. But that they ſhould alſo afford them the honour of maintenance, and take order there be a ſufficient and competent, yea, an honourable allowance for their ſupport; and that as they miniſter to them ſpirituall food for their ſoules, they ſhould likewiſe miniſter unto them all things neceſſary for the maintenance of them and their Families, that they may comfortably and without ſolicitous care, follow their holy imployments and wait upon their ſeverall Miniſteries. So that the place and imployment of the Presbyters, is to teach and rule the people; and this is their proper work, and peculiarly belongs unto them; and the imployment and place of the ſeverall congregations under them, is to hear and obey: and therefore if the ſeverall congregations do aſſume unto themſelves the power of ruling, they take more upon them then by God is allowed them: and the Presbyters in yeilding unto it, reject their own right, and deveſt themſelves of that authority that God hath put into their hands; and by ſo doing, in time may not only bring confuſion into the Church, but to all thoſe Countries where ſuch uſurpations are tolerated. I cannot but ſpeak my conſcience in this point: And truly, very reaſon dictates unto a man, that they only ſhould have the authority of commanding and ruling over the Churches, to whom the power of the Keys is given. Now it is given only to the Miniſters and Presbyters, as we ſee it in Iohn 20.21. and Matth. 18.15, 16, 17, 18. Where our Saviour Chriſt eſtabliſhed a ſtanding government, to be continued to the end of the world, the violating and the overthrowing of the which, was the cauſe of all thoſe confuſions, both in doctrine and manners that is now come upon the world, and was the cauſe, not only of the riſe, but the growth of Antichriſt. And the reducing of it again into the Church, & the reeſtabliſhing of it, will be the confuſion of that Man of Sin, and of all the Antichriſtian-brood, and be a means of eſtabliſhing truth and peace through the Chriſtian world. But it will not be amiſſe a little to conſider that place in Matth. 18. If thy Brother, ſaith Chriſt, ſhall treſpaſſe against thee, go and tell him of it between thee p. 27and him alone: if he ſhall heare thee, thou ſhalt gaine thy brother; but if he will not heare thee, then take with thee one or two more, that in the mouth of two or three witneſſes, every word may be eſtabliſhed. And if he ſhall neglect to heare them; then tell it unto the Church: but if he neglect to heare the Church, let him be to thee as a Heathen man and a Publican. Verily, verily I ſay unto you, whatſoever ye ſhall binde on earth, ſhall be bound in heaven, and whatſoever ye ſhall looſe on earth, ſhall be looſed in heaven. In theſe words our Saviour Chriſt has reſpect unto the order and cuſtome of judicature in thoſe times in cenſuring mens manners and doctrines, which among the Jewes was ordered and adminiſtred by an aſſembly and counſell of learned, experienced, and judicious men, and by a Presbytery, Conſiſtory, or Colledge of able men for governement, choſe and ſelected out of the people for this very purpoſe, by ſuch as could judge and diſcerne of their abilities: the which aſſembly and company, is by Chriſt himſelf called a Church, becauſe it did repreſent the Church, and in this place Chriſt did eſtabliſh the like to be continued in the Chriſtian Church to the end of the world, making his Apoſtles this repreſentative body, and their ſucceſſors all the godly and holy Miniſters and Presbyters, and gives unto them the ſame power and Authority, to judge and determine of all things belonging unto faith & manners that was obſerved in the Jewiſh Church, in all Eccleſiaſticall Diſcipline. For otherwiſe, the Chriſtian Church ſhould be inferior to that of the Jews, if they had not the ſame Priviledges for the cenſuring of manners and Doctrines, and the ſame power of juriſdiction and ruling that they had. Now all power of juriſdiction among the Jews, was exerciſed not by the promiſcuous multitude, or by the whole Congregation, nor by any particular man, nor by two or three (as the place above ſpecifies) but by an Aſſembly, Senate, Councell, or Presbytery of underſtanding men aſſigned to that purpoſe, which our Saviour himſelf calleth a Church; and this government eſtabliſhed in the Chriſtian Church, are the ſeverall Presbyteries, where all things are tranſacted by common and joynt conſent, and this was the practiſe of the Apoſtles at Jeruſalem, who did all buſineſſe of publike concernment, by common and joynt conſent, as is manifeſt, in the firſt chapter of the Acts, in chuſing of an Apoſtle in Judas his place. And in the ſixt chapter in chuſing of Deacons, p. 28and in the 15. chapter in determining the queſtion there in hand, all in a Presbyterian way and by common conſent. And this is that government, that God hath commanded to be perpetuateds to the end of the world, in theſe words; Whatſoever ye ſhall binde on earth, ſhall be bound in heaven, and whatſoever ye ſhall looſe on earth ſhall be looſed in heaven. So that the Presbyters onelyonly have the power of the keyes, and it is their place onelyonly to ordain Miniſters and Church Officers, (whatſoever Authority the people may exerciſe in the chuſing of them) as Paul writes unto Timothy and Titus, and they onelyonly are to judge and determine and to cenſure in matters of manners and doctrine, and the people are to allow and approve it according to the Word of God. Yea the very Synagogues of the Jews, which were the ſame that our Churches are, were governed by a Presbytery, (as our brethren acknowledge) called by the name of the Rulers of the Synagogue, who governed by joynt and common councell; as is evident and manifeſt, in that there were ſuperior and inferior Judges, Commanders, and Rulers, according as their yeares, gravity, and wiſdome made them more eminent then others, and venerable to the people: as may appear in many places as Acts 18. ver. 8. It is ſaid there, That Chrispus the chiefe Ruler of the Synagogue beleeved with all his houſhould. So that if there were a chief Ruler, or Judge, or a Preſident; there muſt of neceſſity be a Councell or Segniory of inferiour ones, that had Rule and Authority over others as well as he: as where there is a chief Juſtice or Judge, there are other Judges joyned with him, as all reaſon perſwades, and there muſt needs be a Court of Judicature, where all things are tranſacted, by conjoynt and common conſent and agreement: and ſo it was in the Synagogues of the Jewes, who were ſubject to, and ordered by the determinations and arbitrement of their Rulers and Governours. So that the ſeverall Churches or Synagogues under the Jews, were in ſubjection to thoſe Rulers, and were governed according as by common councell they ordered. And Mat. the 5. verſ. 22. And behold there came one of the Rulers of the Synagogue, whoſe name was Jairus, here was a ſpeciall Ecce added to take notice, that a great man, and one in authority, came unto Chriſt, and that in a publick way, and one of the Rulers of the Syn gogue. So that we may obſerve the people in every Synagogue were governed and commanded by their Rulers, and they p. 29were to yeeld obedience unto them, and were not joyned with them in Commiſſion, but ſtood to their determination, as all men uſe to do in Courts of Judicature, that appeal unto them for juſtice. And this cuſtome and manner of government was tranſacted over to the Chriſtian Churches, and thoſe that were called Rulers among them, are among Chriſtians ſometimes called Presbyters, ſometimes Guides, ſometimes Rulers, and by Chriſt himſelf and by his Apoſtles, are appointed over all Chriſtian Churches as ſo many corporations; to which all the Aſſemblies and Congregations under them, and committed to their charge, are to yeeld obedience and ſubmiſſion, in whatſoever they command in the Lord, and according to his bleſſed Word; for that muſt be the rule both of their commanding and of the peoples obeying. And this Presbyterian government, is that manner and way of ruling all Aſſemblies and particular Congregations under it, that God hath appointed in his Church, to be continued to the end of the world; the which whoſoever reſiſteth, reſiſteth the Ordinance of God. And this ſhall ſuffice to have ſpoken in generall, in way of proof, That all Churches we have mention of under the New Teſtament, were Ariſtocratically and Presbyterially governed, that is, were under the Government of a colledge or Aſſembly of Presbyters.

And now I come to prove in order the four Propoſitions or concluſions, I undertook to make good. The firſt was, That there were many Congregations and ſeverall Aſſemblies in the Church of Jeruſalem, in the which they had all acts of worſhip, and did partake of all Ordinances and of Church-fellowſhip; and that before the perſecution we read of Acts 8. and under the perſecution, and after the perſecution. And for the proof of this Propoſition, and every branch of it, I will firſt produce ſuch places of Scripture as make for the manifeſtation of the truth, and from thence frame and form my Arguments. Mat. 3. ver. 1, 2, 5, 6. In thoſe dayes came John the Baptist, preaching in the wilderneſſe of Judaea, and ſaying, Repent ye, for the Kingdome of heaven is at hand. Then went out to him Jeruſalem, and all Judaea and all the Region round about Jordan, and were baptized of him in Jordan confeſſing their ſins. The Baptiſme of Iohn, as all the learned know, was the ſame with that of the Apoſtles, for he preached the Baptiſme of Repentance for the Remiſſion of ſins, p. 30and Baptized all that came to him, into Ieſus Chriſt, ſaying unto the People, That they ſhould beleeve on him which ſhould come after him, that is, on Chriſt Ieſus, Act. 19. ver. 4. He had his Commiſſion alſo from God as well as the Apoſtles, and Baptized Chriſt himſelf; he preached alſo the Goſpell and the Kingdome of the Meſſiah as well as the Apoſtles; and had many honourable Teſtimonies from Chriſt himſelf; as, That he was the greatest Prophet that ever was born of woman, and That he was a bright ſhining light, and That he was his witneſſe; and many other Encomiums and praiſes did Chriſt give of him, to ratifie his Authority, and to ſhew that he was ſent of God, and that he was that Elias that was to come before the Meſſiah: And all the people owned, and took him for a man ſent of God, and Ieruſalem went out to him, and all the Region round about, and were Baptized of him. In theſe words we finde that the people of Ieruſalem were all turned Chriſtians, and made members of the Chriſtian Church, and were beleevers. For which way ſoever the word Ieruſalem be taken, it ſignifieth a numberleſſe multitude of men, or an innumerable company. For, if we conſider Ieruſalem at this time, ſhe was a moſt populous City: the Hiſtorians that write of that age, relate that ſhe had ſometimes in her, no leſſe then eleven or twelve hundred thouſand; but let it be taken that there were but ſix hundred thouſand inhabitants, it is a vaſt multitude, and yet ſeldome was there leſſe inhabitants in Jeruſalem, if any beliefe may be had to Hiſtorians; for at that time it was one of the Metropolis Cities of the world, and the glory of Nations, and the joy of the whole Earth; and beſides. there was then great expectation, as we may reade, Luke 19.11. That the Kingdome of God ſhould immediately appear, and all the Jewes out of all Nations where they were ſcattered, now repaired to Jeruſalem, and returned into their own countrey, expecting the Meſſiah. So that at this time, we cannot conceive but that there were infinites of people in Jeruſalem, and it is ſaid, That Jeruſalem went out and was baptiſed by Iohn. By Jeruſalem, here metonimycally the place is taken for the people. Now when it is ſaid that a City goeth out, it is to be underſtood either of the whole people, Man, Woman, and Childe, old and young, with all the inhabitants; as many times it happens, in great Earth quakes, or ſome Peſtilence or Inundation, that all the Inhabitants p. 31are forced to leave a City, and to ſeek ſome other habitation, but we cannot conceive the going out of Jeruſalem to Iohn Baptist in this large ſenſe and expreſſion; ſo that in this place it muſt be taken Synecdochically, and we are to underſtand a great part, or a chief part for the whole: as when a City is ſaid to entertaine a King, or to go out to meet a King, here it is to be underſtood principally of the chief Officers, as the Lord Mayor, Aldermen, and the Common-counſell, and all their ſeverall Companies, and chiefe Captaines and Commanders, with all their magnificence; ſo that in this notion the common people and the ordinary Citizens are not thought on, or at leaſt are not numbred. As when JESUS was born in Bethlehem, and the Wiſe Men came to Jeruſalem, to enquire where they ſhould finde him that was born King of the Jewes, that they might worſhip him, for they had ſeen his Star, it is ſaid, That when Herod heard theſe things, He and all Ieruſalem was troubled with him. Here, by all Jeruſalem, is to be underſtood, all the chief Officers and Courtiers, for the common people were glad of it; for that was the day they had long looked for, and rejoyced at: but Herod being an Uſurper and a Tyrant, and all his Nobles, Peers, and Great men being confederate with him, and adjutors in his uſurpation and tyranny, and conceiving that Chriſt was an earthly Monarch; and that after the manner of the Kings of the Earth, he would not only pull down the Uſurper, but likewiſe call all them in queſtion, as guilty of High Treaſon, and cut them off as complicers and abettors; this made them tremble and fear; and becauſe it was the generall fear of all the great men in Ieruſalem, and of all the Courtiers and Officers under Herod, therefore it is ſaid, that Herod and all Ieruſalem with him was troubled. So that Tyrants and their complyces never have any reall peace. But in this ſenſe alſo it cannot be underſtood, that Ieruſalem went out to Iohn and was baptized; it muſt therefore by a Synecdoche be taken for all the common people promiſcuouſly, or for a mighty multitude of all ſorts, and of all ranks of people, and of all profeſſions, as Publicans, Souldiers, and the ordinary Inhabitants: and in this ſenſe the word Jeruſalem muſt be taken, for a mighty multitude of men in Jeruſalem that were made Chriſtians; for otherwiſe the Evangeliſt would have ſaid, many went out of Jeruſalem alſo, as well as out of other places: but in ſaying that all Judea, p. 32and all the Regions round about, and Jeruſalem went out; this metaphoricall expreſſion doth ſignifie, That an infinite number of people in Jeruſalem it ſelf, were made Chriſtians and members of the Church, and that it is ſo to be underſtood the places following will evidently evince it: for in Matth. 11.12. our Saviour ſaith, That from the dayes of Iohn the Baptist, untill now, the Kingdome of Heaven ſuffereth violence, and the violent take it by force, then the which, there could nothing be ſpoke more emphatically, to ſet forth the growth and increaſe of Believers, and the multitude of Chriſtians, as Luke alſo in ch. 16. v. 16. expreſſeth ſaying, That the Law and the Prophets were untill Iohn; ſince that time the kingdome of God is preached, and every man preſſeth in to it: that is, the generality of the people became believers, and were baptized: as it is yet more evident from Luke 7.29, 30. by the very teſtimony of our Saviour, who ſaith, That all the people that heard him, and the Publicans, juſtified God, being baptized with the baptiſme of Iohn, but the Phariſees and Lawyers rejected the counſell of God againſt themſelves, being not baptized of him. So that by the witneſſe of our Saviour Chriſt, except the Phariſees and the Prieſts; all the people, or the generality of the people in Jeruſalem were baptized, and became Chriſtians, and imbraced the Goſpell: and this was accounted among the miracles that was wrought in thoſe dayes, and as a thing of ſpeciall obſervation, and as a matter of wonder; as we may ſee in the meſſage our Saviour Chriſt ſent unto Iohn the Baptist by his Diſciples, when he bad them relate unto their Maſter, what they had ſeen and heard in the 22 Verſe; tell him ſaith he, That the blinde ſee, the lame walke, the Lepers are cleanſed, the deafe heare, and the dead are raiſed, and the poore receive the Gospel, this I ſay, was among the miracles, that the generality of the poor imbraced the Goſpel, and were baptized and made Believers: which muſt needs import a mighty multitude, and a great increaſe, or elſe it would not have been a thing of ſuch wonder, and have been ſent unto Saint Iohn as a miraculous thing; and a thing worthy to prove Chriſt himſelf to be the Meſſiah looked for; for no meer man could have wrought ſuch a work, as to draw the hearts of the people to imbrace the Goſpel, but the Meſſiah himſelf, For Paul may plant, and Apollo may water, 1 Cor. 3. but God only, the Meſſiah, muſt give the increaſe; he muſt move the heart to p. 33imbrace the Goſpel, and to believe; for faith is the gift of God, Epheſ. 2. and therefore this was the wonder that the generality of the people did believe and were baptized, and this was the ſole work and operation of Chriſt, and therefore proved him to be the Prophet they looked for. And it ſtands with all reaſon that there were infinites of people in Jeruſalem that believed; and that Iohn was greatly magnified of the people, and publickly followed, becauſe for a time, Herod himſelfe countenanced Iohn, Mark 6.20. and feared him, knowing that he was a juſt man and an holy, and obſerved him, and when he heard him, he did many things, and heard him gladly. And although we read not that he was baptized by Iohn, yet he highly honoured him; till Iohn reproved him, and told him, it was not lawfull for him to have his Brothers Wife. And in this interim of his ſeeming favour, we may conceive, that the Courtiers alſo and the great men would do as their Maſter did: for if we obſerve the manner of all Courts to this day, what the King does the Courtiers alſo do; if the King laugh, though there be perhaps a cauſe of mourning, they will all laugh; and if he frownes, though there be a cauſe of cheerfulneſſe and ſmiling, they will all frown; and if the King commends any man, they will all admire him; and if he hears any Miniſter gladly, they will all hear him willingly: and if he when he is reproved, be angry and diſpleaſed, and will cut off his head whom he had ſo honoured but the day before, then all the Courtiers, they will help him, and further the work: as we may ſee, not only in the example of Iohn Baptiſt, but in Haman; as ſoon as the King fround upon him, the Courtiers they covered his face, and up they truſſed him; be it right or wrong it is all one to Courtiers. But in that interim, I ſay, that Iohn Baptiſt was in favour with the King, without doubt it annimated the people greatly to follow him, and by hearing him, many thouſand Saints were converted, and the multitudes of them were numerous, as is manifeſt from Matth. 14.5. for it is ſaid, That when he would have put him to death he feared the multitude, becauſe they counted him as a Prophet. Here are two obſervables, the one, That he that feared not God, was afraid of his ſervants. The ſecond, that it was a mighty multitude of Believers that were in Jeruſalem, for a few could not have awed the King and kept him in fear: and therefore he was forced to defer the cutting off of his head, till he had got p. 34to him all the ſtrength of Galilee, all his Lords and high Captains, and his chief Eſtates and Commanders, Mark 6.21. And when he thought himſelfe ſtrong enough, then he exerciſed his tyranny. Yee, when Iohn was taken away, yet the multitudes of the people continued ſtedfaſt in the faith, as we may ſee in Luke 20. by the confeſſion of the very enemies: for when our Saviour asked them concerning the baptiſme of John, whether it was from Heaven or of Men? And they reaſoned among themſelves, ſaying, if we ſhall ſay from Heaven, he will ſay, why then believed ye him not? and if we ſay of Men, all the people will ſtone us, for they be perſwaded that Iohn was a Prophet. Here by the confeſſion of the very enemies, all the people, or the generality of them were Believers; and it muſt of neceſſity be a mighty multitude, that kept all the Prieſts and all the Elders that had all the power in their hands, in awe, that they durſt not ſo much as open their mouthes againſt Iohn the Baptiſt. From all which places, and many more that might be produced, to prove, that there were ſo many Believers in Jeruſalem as could not all meet in one place or room, or in one Congregation, to partake in all acts of worſhip, I thus argue.