Independency Not Gods Ordinance, Tract (3 of 5)

Independency Not Gods Ordinance · Tract (3 of 5)

p. 67Before I come to prove my Aſſertion, I muſt give ſome Reaſons to evince and make good, that this diſperſion and ſcattering of the Beleivers here ſpake of, was not ſo generall and univerſall and ſo great, as that there might not yet remain more Congregations in Jeruſalem, and more people then could poſſibly meet in any one place or two: for perſecution is the bellows of the Goſpell, which blows every ſpark into a flame: ſo that this their diviſion proved their multiplycation at home and abroad, as we ſhall ſee after I have ſet down my Arguments and Reaſons, ſo that it was no cauſe, why we ſhould conceive that there were fewer aſſemblies in the Church of Ieruſalem then before; for although I ſhould grant that this perſecution was very great in reſpect of the intention of the perſecutors, as reaching to impriſonment and death of all ſorts, chap. 22. verſe 4. and although I ſhould likewiſe accord, that in regard of the extent of it, it reacheth to all ſorts both Preachers and Chriſtians, becauſe it is ſaid, They were all ſcattered abroad through all the Regions, &c. except the Apostles, both which notwithſtanding I cannot yeeld unto for ſome reaſons following: but I ſay ſhould I grant all this, yet I affirm that this perſecution rather made more Congregations in Ieruſalem p. 68then fewer then there were before, though they might be ſmaller and leſſer, then ſo, to waſt them and bring them to ſuch a paucity, as they might all meet in one Congregation: for this their diviſion was a cauſe of their multiplication at home and abroad, as I ſaid before, and will afterwards appear. And even as it was here in England in the time of the Prelates power, when any aſſembly of thoſe they called Puritans, were at any time found together, they were haled before Authority, (as the whole Kingdome can witneſſe) and theſe people were all ſcattered; yet ſo, as they ſtill had their meetings in leſſe numbers; and whereas before they met perhaps a hundred in a company, now this hundred was divided into three or four ſeverall aſſemblies, which were ſo many ſeverall Churches, for in all theſe they enjoyed all the acts of worſhip, and did partake in all the Ordinances as fully, as if they had been in the moſt crowded aſlemblies; but this they did for their own ſafety, and that there might not be ſuch notice taken of them: for commonly if men ſee a good company of people goe into a houſe, and none of them come out again, they will by and by gather, that there is ſomething there to be done, more than ordinary; and that there is ſome exerciſe of Religion, or ſome conſultation and plotting about ſome deſign or other; and therefore it ſtirs up the people to take more notice of it, and then they begin to examine the occaſion of that concourſe, and to pry into their proceedings: whereas, if they come but in ſlender companies, they conceive it to be ſome ordinary entertainment, and think no farther of it; ſo that they then more peaceably enjoy the ſociety and fellowſhip one of another, without any interruption, which they could not ſo well have done, if they had come in greater aſſemblies and companies. And even ſo it was among the Beleivers and Chriſtians in Ieruſalem, in that perſecution; they could not now meet in the Temple, nor poſſibly at their wonted meeting houſes, and yet even then they had their aſſemblies; no terrors could make them forſake the companying of themſelves together. For in that perſecution that is ſpoken of in the 12. of the Acts, we finde the Church aſſembled in ſeverall places; for they were praying in the houſe of Mary, verſe 12. there was one Congregation, to which Peter comes and relates unto them the manner of his delivery, and bids them go and tell it Iames and the brethren; and there was another aſſembly, and p. 69without doubt Peter went unto a third: for he would not goe among the enemies: and it ſtands with all reaſon, that in this perſecution alſo, they were as zealous as then, and therefore did not forſake the aſſembling of themſelves together. Neither would the Apoſtles be idle, who gave themſelves continually to prayer and the miniſtring of the Word, which they could not have done if there had been but as many Chriſtians in Jeruſalem as could all have met in one place and in one Congregation; for one or two of the Apoſtles could have preacht unto them all, and then to what end or purpoſe did all the other Apoſtles tarry in Ieruſalem (who in all their motions and ſtayes, were directed by the Spirit of God) unleſſe it were to comfort and ſupport the Church there, in the heat and rage of this perſecution, when they had ſcattered their other teachers from them? From all which it may evidently appear, that there was a very great multitude of beleevers at this time in Ieruſalem, and that they were not diminiſhed or ſcattered, though all their Paſtors and miniſters, ſaving the Apoſtles, were. And I have very good reaſon to induce me to beleeve, that this perſecution did not extend to all Chriſtians promiſcuouſly, and that all the beleevers were ſcattered and diſperſt except the Apoſtles, as our brethren conceive. For if we conſider the uſuall method of the perſecuting Jews, and the manner and cuſtome of all the enemies of the Church in all ages, we ſhall ever obſerve that they chiefely aymed at the taking away and extirpating of their teachers and miniſters, and thoſe that inſtructed them. So the Jews malice was greateſt againſt the Prophets in all ages, as we may ſee Mat. 5. ver. 12. For ſo they perſecuted the Prophets: and in the 23. of Matthew, our Saviour ſaith, verſe 29. Woe unto you Scribes and Phariſees hypocrites, becauſe ye build the tombes of the Prophets, and ſay, if we had lived in the dayes of our Fathers, we would not have been partakers with them of the blood of the Prophets; and therefore ye witneſſe unto your ſelves, that ye are the children of them which killed the Prophets. Wherefore behold I ſend unto you Prophets, and wiſe men, and Scribes, and ſome of them you ſhall kill and crucifie, &c. Here our Saviour Chriſt declares what method they had formerly uſed in their perſecutions; and that was chiefely to perſecute their teachers, and what method they would for the future take, and that was, principally To kill and crucifie, the Prophets, Wiſemen, and Scribes, which Propheſie of p. 70Chriſt, was here in this perſecution manifeſtly fulfilled: for here it is ſaid, They were all (viz. their teachers) ſcattered abroad and perſecuted, except the Apoſtles. It was I ſay ever the method and cuſtome of perſecutors to ayme principally at the rooting out and taking away of thoſe they ſuppoſed were ableſt to teach and inſtruct the people, and this inraged them againſt Iohn the Baptiſt and Chriſt himſelf; and that made them at this time ſo miſchievouſly to perſecute their Miniſters and Teachers. Neither do I read in all the new Teſtament, before this perſecution, that as yet they were come to the maſſacreing of the common people; they had ſlain the Lord of Life, and ſtoned Stephen; and after in the 12. of the Acts we read, How Herod ſlew Iames, and becauſe it pleaſed the Iews, he proceeded to take Peter: they alwayes had their eyes upon their teachers, and haled them to priſon, as they did Peter and Iohn in the 4. of the Acts; but for the people the onelyonly puniſhment they under-went, till this perſecution, was this, That they were caſt out of the Synagogues, if any of them did publickly profeſſe Chriſt. Indeed in this perſecution their violence extended to the haling of men and women to priſon; but before we read of no violence offered unto the people; onelyonly they railed on them, reviled, and reproached them, as all wicked men, whoſe tongues are ſet on fire from hell, uſe to do, on all the generation of the juſt. The ſame method did the Prelates here in England uſe; they chiefly and more principally perſecuted the faithfull and painfull Preachers and Miniſters every where, and ſuch as they thought beſt able to inſtruct the people, and ſelected but here and there ſome private families for to ſcare others, and this method Antichriſt and his complices had learned from the devill and the Jews. So that when it is ſaid they were all ſcattered except the Apoſtles, it is to be underſtood that all their Preachers and Teachers, the Apoſtles only excepted, were ſcattered, For the word all in this place, muſt be underſtood, either of all the beleevers, or of all the Teachers and Officers in the Church of Ieruſalem, except the Apoſtles. But it cannot be underſtood of all the beleevers, that they were all ſcattered; and therefore it muſt be underſtood of all the Teachers, and that for many reaſons. The firſt, if all the beleevers had been ſcattered and none left, to what end then ſhould the twelve Apoſtles have remained in Ieruſalem? They were not to Preach to the wals, neither would they have remained there idle; but would rather have ſhaken p. 71off the duſt off their feet, (as Chriſt commanded them) for a witneſſe against them, Luke 10. And would have departed and have gone away with the reſt of the Teachers, as all good reaſon perſwades. A ſecond reaſon is; becauſe if this particle all be alwayes exceptive, or taken to the utmoſt, and in the largeſt extent, as ſome of the brethren imply and would have it; then there ſhould not one beleever have been left in Ieruſalem beſides the Apoſtles, which is expreſly againſt the Text, for verſ. 3. It is ſaid, That Saul brake into houſes, haling men and women, committing them to priſon, and this he did at Ieruſalem at this time, as he acknowledgeth himſelfe Acts 26. ver. 10. And therefore of neceſſity it muſt follow, That all the beleevers were not ſcattered abroad, for ſome of them were in priſon in Ieruſalem. And for ought I can gather, all the reſt were in their ſeverall houſes, or elſe the Apoſtles could have had no harbour: for if all their friends had been ſcattered by this tempeſt, and if all the ſheep had been drove away and the whole flock diſperſed, their Paſtors without doubt would have followed them: for he would be counted a very bad ſheep-heard that ſhould not follow or look after the poor ſheep that were ſcattered by the Wolves. Neither can we imagine that the Apoſtles that were the Paſtors of the flock of Jeſus Chriſt and to whoſe care he had committed his ſheep and his Lambs, with a ſpeciall charge that they ſhould feed them, would relinquiſh their care and chooſe rather to dwell amongſt a company of Wolves, from whom they could expect no fair meaſure, then among the ſheep: But in that all the Apoſtles ſtill remained in Ieruſalem, I rather gather, and that without all controverſie, they continued there for this very purpoſe, that they might comfort and ſupport the Church there, and refreſh the beleevers in this heat of perſecution, when they wanted the help of their other faithfull Miniſters and Paſtors. Thirdly, it is very evident from the Text, they were onelyonly the Preachers that were ſcattered; for verſe 4. It is ſaid, That they that were ſcattered went every where preaching the Word, which expreſſion in the Originall, as may be proved by innumetable places, ſignifieth ſuch teachers as were miniſters by Office, and ſuch as Preached by way of Sermons to a multitude, though they might likewiſe in private conference inſtruct, which their publike Miniſtery did not exempt them from. And although private Chriſtians may teach and inſtruct one another, as Aquilla p. 72and Priſcilla taught Apollos, and as all Chriſtians are commanded to inſtruct one another, Col. 3. ver. 16. Yet this text ſpeaks not of ſuch a teaching, but of preaching, They went every where, ſaith the Scripture foreign, preaching the Word. For teaching may be an act of charity, but preaching is an act of Office, for how can they preach except they be ſent? Rom. 10. So that by vertue of their Office, they might both publikely preach, and in private converſe alſo inſtruct others whereſoever they came, whether they were ſent out by perſecution or by miſſion. As I do conceive of any of thoſe Godly Miniſters, that were not many years ſince, drove from their habitations, and that were perſecuted out of their places by the Prelates, that they might have preached publickely in any Congregration as Miniſters and men in Office, and might alſo have inſtructed privately, but the one was an act of duty as it was their Office, and the other of love and charity. And ſo may a well gifted private Chriſtian inſtruct and teach others upon occaſion, and in private conference, which is an act of love; but he cannot properly be ſaid to Preach, which is an act of one in Office and belongs onelyonly to the Presbyters and Paſtors and ſuch, as for their ſufficient learning and abilities are called unto the Miniſtry and ordained and ſet a part to this Office: and ſuch onelyonly were thoſe that were ſcattered, except the Apoſtles: and by all probability theſe Miniſters and Preachers that were ſcattered were thoſe that were at the chooſing of Matthias, the ſeventy Diſciples and many more. So that for ought I can gather, all the beleevers in Jeruſalem, yet remained in their ſeverall habitations and dwellings, except thoſe that were haled to priſon. And therefore of neceſſity there muſt be many Aſſemblies and Congregations yet in Ieruſalem, that made all the Apoſtles abide and continue ſtill among them all, which makes exceeding ſtrongly to prove, that there were innumerable multitudes of beleevers ſtill in Ieruſalem, which of neceſſity were forced to divide their aſſemblies into more diſtributions and leſſe congregations then formerly, and therefore rather multiplyed their aſſemblies then otherwiſe, that by ſuch Privacy they might avoide perſecution, as in our times, good Chriſtians here in London were wont to do, when the Prelates were in their ruff. But out of this place I thus argue.

Where there were twelve of the moſt ableſt painfulleſt, and p. 73diligenteſt preachers in the world, and that gave themſelves continually to prayer and the Miniſtery of the Word, and at ſuch a time, as there was moſt need of preaching, and when they could not publikely come together, by reaſon of the perſecution, and where there were innumerable multitudes of beleevers of all Nations to be taught and preached unto in their ſeverall Languages and tongues; there of neceſſity there muſt be ſeverall Congregations and aſſemblies for the imployment of them all, both Preachers and hearers. But in the Church of Ieruſalem in the time of the hotteſt perſecution, there were the twelve Apoſtles, the moſt able, painfull, and diligent Preachers in the world, and that gave themſelves continually to prayer and the Miniſtery of the Word, and when they could not publickly come together, by reaſon of the perſecution, and where there were innumerable multitudes of beleevers of all nations to be taught and preached unto in their ſeverall Languages and tongues. Therefore of neceſſity there muſt be ſeverall congregations and Aſſemblies for the imployment of them all, both Preachers and hearers. For this Syllogiſm, all and every part of it, is ſo cleered by what hath formerly been ſaid, as I am moſt aſſured, no rationall man will call either of the Propoſitions in queſtion. But from the former place I thus further argue.

Where there were ſuch multitudes of beleevers of all Nations and Countries, ſtill remaining even in the hotteſt time of perſecution, as had for many yeares imployed and continually taken up above an hundred painfull Ministers and Teachers, there they could not all meet together in any one place or room, but of neceſſity muſt be diſtributed into divers congregations and aſſemblies, if they would all be edified, and much more now they were forced unto it, if they would avoyde perſecution, and provide for their own ſafety: But in the Church of Ieruſalem in the hotteſt time of perſecution, there were ſuch multitudes of beleevers of all nations and Countries ſtill remaining, as had for many years imployed and continually taken up above an hundred painfull miniſters and teachers: Ergo, they could not all meet together in any one place or room: but of neceſſity muſt be diſtributed into divers congregations and aſſemblies, if they would all be edified, and much more now were they forced unto it, if they would avoid perſecution and provide for their own ſafety.

p. 74The Major of this Syllogiſm by the very light of nature and reaſon, which we may not in a matter of diſputation eſpecially relinquiſh, is manifeſt and evident. For the Minor it is alſo apparent from the foregoing diſcourſe: by which it is proved, that their preachers onelyonly were ſcattered, and all thoſe Miniſters that were at the chooſing the Apoſtle Matthias chap. 1. and many more that inſtructed the people: but for the people and beleevers they remained ſtill in Ieruſalem, the concluſion therefore is firme but I will now go on to evince that after the perſecution, there were more believers ſtill in the Church of Jeruſalem, then could all meet in any one place and room together: and therefore of neceſſity, they muſt be diſtributed into many Congregations and Aſſemblies. And for proof of this Aſſertion, the places following will ſuffice: and firſt that in the 9. chap. of the Acts, verſe 31. Then had the Churches rest through all Iuden, and Galilee and Samaria, and were all edified, and walking in the fear of the Lord, and in the comfort of the holy Ghoſt, were multiplyed. Out of which words it may evidently appear, that perſecution is but the bellows of the Goſpell, and that which the enemies of the Goſpell think to be a means of extinguiſhing the light of it, makes it but more gloriouſly ſhine forth, and the farther to ſpread its rayes: for by blowing and puffing at it, they ſpread it the more, and extend it here and there farther abroad; as we ſee by this perſecution and ſcattering of thoſe Preachers and Miniſters of the Goſpell: for this their diſperſion, by which the perſecuters had thought to have waſted the Churches, was an occaſion of the multiplication of them, and the cauſe of the increaſing of beleevers every where. And here we may alſo obſerve, That by how much more the rage of the enemy is great and violent, by ſo much it is leſſe dureable; for this great perſecution was but ſhort. And it cannot be conceived, but they who were ſcattered by perſecution, would upon the ceaſing of it, return again to Ieruſalem, as moſt people commonly do, to their own Countries, Cities, and places of habitation after perſecution. And this alſo muſt needs be a great Argument, to induce others to the love of that Religion, which they ſee God ſo much favoureth the lovers and prefeſſors of; the which the Lord ſo preſerveth, comforteth, and followeth, with ſo many mercies, and upholdeth in all their afflictions and tryalls never p. 75forſaking, nor never leaving them. But if thoſe that were ſcattered had never returned, that maketh nothing for the weaking the truth of this Propoſition, that there were many Congregations and Aſſemblies ſtill in the Church of Ieruſalem; for this Text proveth that it was not decreaſed after the diſperſion. Out of the which words I thus argue.

That Church before the perſecution and disperſion of whoſe Miniſters and Paſtors, was ſo numerous and had ſuch multitudes of beleevers in it, of all Nations, as they could not all meet in any one place or room, for edification, and to partake in all asts of worſhip, but were forced to preach in divers and ſundry places, as in the Temple and from houſe to houſe; and after the perſecution ceaſed and the Church had rest, was greatlier yet multiplyed than before; and whoſe companies were more and more in number increaſed, they of neceſſity could not all meet together in any one place or room for edification, and to partake in all acts of worſhip, but muſt neceſſarily be diſtributed into divers and ſundry congregations and aſſemblies if they would all be edified. But the Church of Ieruſalem, before the perſecution and disperſion of her Miniſters and Paſtors, was ſo numerous and had ſuch multitudes of beleevers in it of all nations, as they could not all meet in any one place or room for edification, and to partake in all acts of worſhip; but were forced to preach indivers and ſundry places, as in the Temple, and from houſe to houſe; and after the perſecution ceaſed and the Churches had reſt, was greatlier yet multiplyed than before: and whoſe companies were more and more in number increaſed. Ergo, Of neceſſity after the perſecution there were more beleevers in the Church of Ieruſalem, then could all meet together in any one place or room for edification, and to partake in all acts of worſhip, but must neceſſarily be diſtributed into divers Congregations and Aſſemblies if they would be edified. For the Major beſides common underſtanding and ordinary reaſon which confirm it, it is manfeſt from the 2.3. and 5. Chapters of the Acts, which in expreſſe words ſignifieth, That they met dayly in the Temple and from houſe to houſe, yea in every houſe, and therefore that is true and out of all doubt: and for the Minor it is evident from the place above cited, where it is ſaid, The p. 76Churches, (that is to ſay, all the Churches in Judea, of which Ieruſalem was the mother Church) were multiplyed, the word in the Originall foreign ſignifieth properly an increaſe in number and multitude and not in meaſure; and is ſo to be underſtood in this place, and cannot being applyed unto perſons, be otherwiſe taken, whatſoever it may of ſinnes and graces; and then alſo the word is capable of this conſtruction, as may be proved if need required: So that the concluſion doth follow. And truely that of Saint Paul in the 1. of the Galatians is an excellent Argument to evince there were more Congregations in Ieruſalem then one, where proving that he had not received the Goſpell which he preached from men, but from God, he uſeth this reaſon; That if he had received it from men, it muſt be from the Iews, and from the Apoſtles; for the Gentiles were ignorant of it, and he was to carry the Goſpell unto them, and therefore they could not teach it him; and to prove that he received it not from the Apoſtles, he thus ſpeaketh of himſelf.

When it pleaſed God to reveal his ſon unto me, that I might preach him amongſt the Heathen, Immediately I conferred not with fleſh and blood, neither went I up to Ieruſalem, to them that were Apoſtles before me, but I went into Arabia. Then after three yeares I went up to Ieruſalem, to ſee Peter, and aboade with him fifteen dayes, but other of the Apoſtles ſaw I none, ſave Iames the Lords brother.

Out of the which words beſides the ſingular teſtimony we have that the preaching and writings of S. Paul, are the Goſpell of Ieſus Chriſt, and the Word of the living God, againſt the Papiſts: we may evidently gather againſt the Independents, that after the perſecution there were more believers in Jeruſalem then either did or could all meet in one place; for in ſaying that he was with Peter fifteen dayes, but in all that time ſaw none of the Apoſtles ſave Iames, this I ſay, is a ſufficient Argument to prove more Congregations and aſſemblies of beleevers in the Church of Jeruſalem, which ſo imployed the Apoſtles in their ſeverall miniſteries as they had not ſo much ſpare time to viſit Paul, and that Paul alſo was ſo taken up in preaching there, that he had no leiſure to viſit p. 77them. And for the diligence of the Apoſtles in their Miniſtry it is ſaid in the ſixth of the Acts, That they gave themſelves continually to prayer and to the Miniſtery of the Word: and therefore they were never idle; and that the Apoſtles either all or the moſt of them continued reſident for many years in Jeruſalem, before they diſtributed themſelves into ſeverall Nations and Countries; and that very few of them were ſent abroad there are frequent teſtimonies in Acts of the Apoſtles; neither as yet did I ever hear it ſcrupled, or call'd in queſtion, whether the Apoſtles were then there or no, when Paul was at Jeruſalem, for it is taken pro confeſſo, that either all or the moſt of them were at that time in Ieruſalem: neither doth Saint Paul ſay, I ſaw none of the other Apoſtles becauſe they were abſent, or were gone to Preach the Goſpell in other places. And for Saint Paul we read, that whereſoever he came, he went into their Synagogues and into their Aſſemblies to Preach, and that he preacht from houſe to houſe: and he that gave ſo ſtrict a charge to Timothy (and in him to all Miniſters) that he ſhould Preach in ſeaſon and out of ſeaſon; he himſelf without all doubt, would not neglect his duty, who in the 20. of the Acts, ſets his own example before all the Preſbyters for their imitation in their diligent preaching, and he ordinarily preached by the day and by the night, as is manifeſt out of the ſame Chapter and many other places; and ſurely the time he remained with Peter in Ieruſalem, he was as diligent in Preaching, as he was in any of the other Churches; and he profeſſeth of himſelf that the care of all the Churches lay upon him, and that he laboured more then all the other Apoſtles in their particulars: ſo that it ſtandeth with all reaſon, that while he was in Ieruſalem he was very ſedulous in Preaching, as who had both ſtrength of body, and Gods ſpeciall aſſiſtance, and his immediate inſpiration alwayes to help him in his Miniſtery; ſo that I conceive, as of charity I am bound, that Paul was dayly in one aſſembly or other: now if there had been at that time, no more beleevers in Ieruſalem then could have met in one place, congregation, and Aſſembly, then of neceſſity Paul muſt have ſeen the other Apoſtles there, as well as Peter and Iames (for they alſo were good Church-men, to ſpeak a little in the Prelates p. 78dialect) and they never left the Word, but were alwayes taken up either in praying or preaching amongſt them in the Temple, and from houſe to houſe, yea in every houſe: and if there had been but one Congregation or Aſſembly of beleevers in Ieruſalem, the Apoſtles would dayly upon all occaſions have been with their flock: Now in that Paul ſaw them not in all that time he was in Ieruſalem, it is evidently apparent there were more Congregations of beleevers in the Church of Ieruſalem then one, and more Chriſtians then could all meet in any one or a few places.

But to proceed to a place or two more for the further confirmation of this truth Acts 12. verſe 24. It is ſaid there, that the word of God grew and multiplyed. Here alſo we have another good effect of a new fierce perſecution in Jeruſalem; it increaſed the number and multitude of Believers there after the Perſecutor was taken away, For the Word of God grew and multiplyed, ſaith the Holy Ghoſt. Out of which words I thus argue.

Where the Word of God daily more and more grew and multiplyed after the perſecution, that is to ſay, where there were more multitudes and greater numbers of Believers added unto the Church, through the Ministery and preaching of the Goſpell then was before; which notwithſtanding was then ſo numerous, as they could not all meet in any one place or roome, to enjoy all the Ordinances to edification, there of neceſſity they muſt be diſtributed into diverſe aſſemblies and congregations, to enjoy all the Ordinances to edification. But in the Church of Jeruſalem after a double perſecution, the Word of God daily more and more grew and multiplyed; that is to ſay, there were more multitudes and greater numbers of Believers added unto the Church through the miniſtery and preaching of the Goſpell by the Apoſtles then was before; which notwithſtanding was then ſo numerous, as they could not all poſſibly meet in any one place and roome. Ergo, there was a greater number of Believers after the Perſecution then before: and therefore of neceſſity they could not all meet in any one place or roome to communicate in all the Ordinances, but must be diſtributed into ſeverall congregations and aſſemblies if they would all be edified.

For the Major I conceive it is ſo evidently clear as no man p. 79of ordinary underſtanding will not ſee the truth of it. For the Minor, the Text proveth it: and if we will compare Scripture with Scripture, the truth of it will by and by be out of controverſie, for in the 15 of John verſe 16. Our Saviour ſpeaking there to his Diſciples, ſaith, I have choſen you and ordained you that you ſhould go and bring forth fruit, and that your fruit ſhould remaine: that is, I have choſe you to preach the Goſpell and convert men, which is the fruit of preaching the Word; and cauſeth the multiplycation of Believers, for Faith commeth by hearing, Romans 10. Now this Scripture is here fulfilled, for it is ſaid, that the Word of God grew and multiplyed; that is, it brought forth the great fruit and increaſe of multitudes of Believers, and converted many, notwithſtanding all the perſecutions that were raiſed againſt it and the Church. So that the concluſion muſt neceſſarily follow from the premiſes, and it is moſt apparent, that there were many congregations of Believers in Jeruſalem after the Perſecution. But in the 21 Chapter, 20 Verſe, there is a place that putteth an end to this Controverſie; and with the which I will conclude my firſt aſſertion. In theſe words, Thou ſeeſt Brother (ſaith Saint James, and the Presbyters of Jeruſalem to Saint Paul) how many ten thouſands (for ſo it is in the Originall, foreign) of Jewes there are which believe, and they are all zealous of the law: In this place the Evangeliſt ſpeakes of the Inhabitants of Ieruſalem that were Believers, and had their abode there, and not of ſtrangers, as our Brethren ſuppoſe; and ſuch as they conceive were come up to Jeruſalem at that time to the feaſt of Pentecoſt, at which they thinke Paul then was: which opinion of theirs might be confuted with many reaſons, if it were neceſſary; ſome of the which I ſhall briefly ſet down: as firſt, it is well knowne that the feaſt of Pentecoſt laſted but one day, and that in the time of Wheat-harveſt, when ordinarily but few came to Jeruſalem. Beſides none of the Jewes that lived out of the Countrey of Judea, and the confines of Iſrael, were injoyned to come to that feaſt, or any other of the feaſts ſo farre as I remember; neither indeed could they, dwelling in ſuch remote countries; except they ſpent all their time in running about. So that as p. 80I conceive it was arbitrary in the Jewes, that dwelt in other countries, whether they would come or no to all thoſe ſeverall Feaſts: though I have this opinion of ſome of the moſt zealous of them, and beſt ableſt and richeſt of them, and that had time and leaſure, that they would ſpare neither paines nor coſts, ſo they might enjoy the Ordinances and the ſociety of their Brethren. Beſides we reade but of very few ſtrangers, that were at Jeruſalem at this time when Paul was there, and they were them of Aſia, which were perſecutors rather then believers, as the ſtory relateth, verſe 27, 28. Now the multitude of which there is mention made in this place in the 22 verſe, they were all Believers, and were inhabitants, and ſuch as were well knowne to Saint James and the Presbyters, and were all ſtrangers to Paul; and ſuch as had onelyonly heard that Paul taught all the Jewes that were among the Gentiles to forſake Moſes, &c. And therefore none of theſe many ten thouſands were of the believing Iewes amongſt the Gentiles: for they are clearly diſtinguiſhed from them: for it is ſaid, that thoſe Myriads of believing Iewes were informed that Paul taught all the Iewes among the Gentiles, &c. They then were informed that Paul had taught others. The Jewes among the Gentiles were they who Paul had ſo taught, and how could they be in the number of them that were informed? Had they need to bee informed by others what St. Paul had taught themſelves? Therefore they muſt needs be the believing Jewes of Jeruſalem, and the inhabitants and dwellers there. So that out of the Text I thus argue.

Many ten thouſands of Believers could not all meet at any one time, or in any one place or congregation to enjoy all the Ordinances to edification; but of neceſſity muſt be diſtributed into diverſe and ſundry congregations and aſſemblies, if they would partake in all acts of worſhip and be edified. But in the Church of Jeruſalem after all the perſecutions, there were many ten thouſands believers. Ergo, they could not all meet together at any one time, or in any one place or congregation, for the enjoying of all acts of worſhip to edification; but of neceſſity muſt be distributed into diverſe and ſundry congregations and aſſemblies, if they would partake in all the Ordinances, and be edified.

p. 81For the major all reaſon will aſſent unto it; for the minor, the text it ſelf confirms it, neither doth that word ever expreſſe leſſe then tenne thouſand as might out of many places of Scripture be proved and divers Authors. And truly to any man but of an ordinary underſtanding it would ſeeme ſtrange, yea, an incredible thing, that Jeruſalem, the theater of ſo many miracles, and where there were twelue Apoſtles, and the moſt of them for the moſt part reſident, and ſo many famous Preachers and Presbyters; and who at the firſt beginning of the Miniſtry, after they had received the guift of the Holy Ghoſt, by their powerfull preaching, and a few miracles, had in a ſhort time converted about eight thouſand people, beſides great multitudes both of men and women, beſides Prieſts, and who preached daily in the Temple, and from houſe to houſe, and that for above twenty years together, (as moſt of the Apoſtles did without interruption) that in all this time of the Goſpels ſpring, and that in ſo populous and numerous a City, that all theſe famous Miniſters ſhould convert no more to the faith, then might all meet in one Congregation. I ſay, all this will ſeeme ſtrange to any rationall man, and as it is againſt all reaſon, ſo it is againſt the expreſſe Word of the holy Scriptures, as hath out of many places in the foregoing diſcourſe been ſufficiently made appeare, and out of the place laſt cited; which doth affirm that there were many ten thouſands beleevers in the Church of Jeruſalem, after all the perſecutions; all which could not meet in any one place to injoy all acts of worſhip, no not in a few: Whether therefore, it hath not by this and the many other teſtimonies of holy Scripture, and the arguments out of both, been ſufficiently proved, that there were many Congregations in the Church of Jeruſalem, I report my ſelfe to any that have not the pearl of prejudice in the eye of their judgement? and this ſhall ſuffiſe to have ſpoke for the proofe of my firſt aſſertion.

The ſecond now followes, viz. That all theſe Congregations and ſeverall Aſſemblies made but one Church. And for proofe of this I ſhall not need to uſe many words, or any great diſpute; for the brethren themſelves acknowledge that all the beleevers in Jeruſalem were all members of that Church; and they accord further, that it was but one Church. and it is manifeſt out of the holy Scripture, for it is ſaid, they that were converted p. 82were added to the Church, and therefore members of it, and that they continued in the Churches communion, and in the Apoſtles doctrine and put their eſtates in the Churches common treaſury, and choſe Officers for the Church; all this I ſay our brethren do acknowledge, and take this fellowſhip of theſe members for a patterne of ordinary Church communion, and therefore this my ſecond aſſertion is without controverſie, it being in expreſſe words ſet downe in the 2, 3, 4, 5, 6. Chapters of the Acts, and many more places of the ſame ſtory, and conſented to by the Brethren.

I now come to prove my third aſſertion. viz. That the Apoſtles and Presbyters governed, ordered, and ruled this Church, conſiſting of many Congregations and Aſſemblies, by a Common-councell and Presbytery. Which is alſo evident by the places following, Act. 11. And in thoſe daies there came Prophets from Jeruſalem to Antioch, and there ſtood up one of them named Agabus, and ſignified by the Spirit, that there ſhould be great dearth through all the world, which came to paſſe in the daies of Claudius Caeſar; then the Diſciples every man according to his ability, determined to ſend reliefe unto the brethren that dwelt in Judea, which alſo they did, and ſent it to the Presbyters by the hands of Barnabas and Saul. Here in theſe laſt words we ſee that the Preſbyters, and none but the Presbyters received the almes, for it is ſaid, they ſent it to the Presbyters by the hands of Barnabas and Saul, which ſufficiently proveth that the Presbyters in all Churches were the men in government, as who had the ordering and authority of appointing unto the Deacons, how they ſhould diſtribute thoſe moneys, that they might be beſt improved and diſpoſed of, which is an act of government, as all men (that know what belongs unto government) will acknowledge. Now, ſhould it be granted that theſe Presbyters here ſpoken of, were the Presbyters of Judea, which notwithſtanding is not ſpecified, but only the diſtreſſed brethren in Judea, yet had it been in expreſſe words ſet down, that the almes had been ſent to the Preſbytery of Judea, the Presbytery of Jeruſalem muſt neceſſarily have been included in it, as being the Metropolis of Judea; and it was an ordinary thing for the Churches abroad, and particularly that of Antioch, to ſend to the Apoſtles and Presbyters of Jeruſalem, as we may ſee Act. 11. ver. 22. and Act. 15. And by p. 83all probability Paul and Barnabas brought theſe almes to the Presbyters of Jeruſalem, for he in the fifteenth Chapter of his Epiſtle to the Romans, maketh mention of a contribution that was made in Macedonia and Achaia for the poore Saints in Jeruſalem, whether the Apoſtle, ſaies he, was going to miniſter unto them and deſireth the Romans to pray for him, that he may be delivered from the unbeleeving Jewes, and that his ſervice for Jeruſalem might be accepted of the Saints, which by the learned Interpreters is generally taken that Paul ſpeaketh of this time, and that they were then ſent from Jeruſalem to Antioch. But howſoever, it ſhould be underſtood, that theſe almes were ſent to the Presbyters in Judea, yet theſe two concluſions neceſſarily reſult from it. The firſt, that this expreſſion comprehends alſo the Presbyters of Jeruſalem, as being the chiefe City of Iudea. The ſecond, that the Presbyters in all Churches were the men to whom the government and ordering of buſineſſes was committed, and in whoſe hands the power and authority lay of diſpoſing of the very charity and bounty of the brethren to all the neceſſitated Diſciples within their juriſdictions, and who gave directions to the Deacons how they ſhould be diſtributed to the beſt emolument and benefit of the poore, and according to the intention of theſe benefactors, which, as it is an act of Government, and that a principall one, ſo of neceſſity the Presbyters muſt then meet together, that by their joint and common conſent and counſell, all things may be rightly ordered.

But in the chap. 15. v. 2.4.6.22. the Presbyters of Ieruſalem by name are expreſſed, and in chap. 16. and in Act. 21. v. 17, 18. in theſe words. Then they determined that Paul and Barnabas and certaine other of them ſhould go up to Ieruſalem unto the Apoſtles and Presbyters, about this queſtion and they were received of the Church, and of the Apoſtles and Presbyters, to whom they declared all things that God had done with them, and how that there roſe up certaine of the Sect of the Phariſes which believed, ſaying, that it was needfull to circumcize them, and to command them to keep the law of Moſes, and the Apoſtles and Presbyters; came together to conſider of this matter, &c. ver. 22. Then pleaſed it the Apostles and Presbyters with the whole Church, &c. and chap. 16. v. 4. And as they went through the Cities they delivered them the Decrees to keep, that were ordained of the Apoſtles and Presbyters which were at Ieruſalem, &c. and chap. 21, v. 17, 18. And when we p. 84were come to Ieruſalem, the Brethren received us gladly, and the day following Paul went in with us unto Iames, and all the Presbyters were preſent, and v. 25. As touching the Gentiles which believe, we have written and concluded, ſay the Presbyters, that they obſerve no ſuch thing.

Out of all which places, before I frame my arguments to prove that the Church of Ieruſalem, conſiſting of many Congregations and aſſemblies was governed by a Presbytery, that is, by the joint conſent & common councell of the Apoſtles & Presbyters, which made but a grand Presbytery: I ſhall deſire all men to conſider, that howſoever the Apoſtles in the places above ſpecified, are differenced by that title from the Presbyters, yet in all acts of government performed by them in the Church of Ieruſalem, they were for the ſubſtance of them ordinary acts, ſuch as Presbyters daily performe, and therfore anſwerably the Apoſtles themſelves are in them to be conſidered as presbyters, that is, men governing in an ordinary way, as ſuch as had received the keys, which is the power of juriſdiction, & therefore were in their ordinary imployment, though at other times in their ſeverall miniſtries, and going from Nation to Nation to preach, as Chriſts extraordinary Ambaſſadours, 2 Cor. 5. they uſed ſuperlative authority, and I am induced ſo to believe as having received authority, becauſe the Aopſtles in holy Scripture are called Presbyters, that was the ordinary Governours and Magiſtrates of the Church, though the more principall and primary ones, and therefore did act as Preſbyters in ordinary acts of Church government, and for a pattern to all Churches in like adminiſtration: Neither may any ſuppoſe, for all this, that the Apoſtles did fall lower in their power, in that they acted as Presbyters; for our Brethren do acknowledge, that at Ieruſalem the Apoſtles acted as Presbyters of a particular Congregation; Now then if they did not fall lower in their power by acting as Presbyters in a particular congregation, what reaſon will dictate to any man, that they ſhould fall lower in their power by acting as Presbyters in a joint Presbytery? The truth is, to govern and to rule the Church was the ordinary imployment of the Apoſtles, and therefore they are ſtiled Preſbyters, which is to ſay, the Rulers, Councellors, Magiſtrates, and Governours of the Church; neither, for all this, did their Preſbyterſhips exclude their Apoſtleſhips, nor did their acting as Presbyters, deprive them of their Apoſtolique power, nor of p. 85that apoſtolique ſpirit which guided them, even in theſe things wherein they acted as Presbyters, for although under one notion we looke upon the Apoſtles as extraordinary men, yet under another, as in all thoſe affaires of publique concernment, and in matter of government, and for that end the aſſembling of themſelves together; we do not conſider them as Apoſtles, for therein they did not act as Apoſtles, with a tranſcendent and infallible authority, and in an extraordinary way, but as Presbyters, and ordinary Governours and Counſellors and in ſuch a way, as makes their meetings and actions a patterne and preſident to ſucceding ages, and of the Prerbyters congregating of themſelves together for common acts of Government, whether in a Presbyterian or Synodicall way. And as it is in civill affaires, and in the government of Kingdomes and States, ſo it was then in the Church of God; in a Kingdome ſome of the Counſellors are of the more ſecret admiſſion, and are generally called Cabbinet Counſellors, and are accounted of as extraordinary men, and others of the generall Councell; yet when all theſe ſit in a common councell together, to conſult about matters of State and publique concernment, they ſit then together as ordinary Counſellors, and every one of them has as much authority and liberty to debate things by reaſon and diſpute in way of conſultation, and to give his vote about any thing as well as any of the moſt extraordinary Counſellors, and this hath been the practiſe of all ages. We read that Huſhy when he was by Abſalon called into councell, had his voice and gave his vote as well as Achitophel the Oracle of that time; and as in the Common-Councels and Parliaments of Kingdomes, whatſoever honour, dignity, or extraordinary imployments any of them were taken up in before their ſeſſion and meeting, or whatſoever dignity or titles of honour they have extraordinarily above others, and take their places accordingly before they come together into the Parliament, yet they all ſitting there as Judges and Peeres in the Kingdome, the meaneſt Lord in the Kingdome hath as much authourity there as the greateſt, and ſo in the Houſe of Commons: as they are Judges, and choſen by the people for that purpoſe, have all of them, even the meaneſt, as much voice and authority in way of conſultation as the greateſt: And ſo likewiſe in the Synod or p. 86Aſſembly now of Divines, the meaneſt Presbyter hath as much voice and liberty in way of debate and voting, as the greateſt Biſhop there. And even ſo it was in the Church of Jeruſalem, when the Apoſtles thoſe extraordinary gifted men, and presbyters met together in counſell, they all acted there as counſellors and ordinary presbyters; and therefore in all thoſe particular actions of the Apoſtles, we have mention of in their ſeverall meetings, whether we conſider them by themſelves alone, and not joyned with the presbyters, or in common councell with them, thoſe actions, I ſay, were done and acted by men which were Apoſtles, but not as they were Apoſtles excluſively, ſo as they might not act them under another notion, neither will our Brethren affirme it; for if the Apoſtles did preach, take the truſt of the goods of the Church, ordaine Officers, as Apoſtles excluſively and in an extraordinary way, and as by a priviledge peculiar to themſelves, it would follow from thence, that none may doe any of thoſe things but Apoſtles, which the Brethren will not aſſent unto: as for ſome inſtances, In that ordination of Deacons in the ſixth of the Acts, the Apoſtles there acted partly as Apoſtles, and partly as presbyters, for in conſtituting an office in the Church, which was not before, they acted their apoſtolicall authority, but in ordaining men to that office which the Church had choſen, they did act as presbyters: and there is no doubt but the Brethren will yeeld to this, for if they will not grant that the Apoſtles did herein act partly as Apoſtles, and partly as preſbyters, they muſt then accord, that they acted either onelyonly as presbyters, or onelyonly as Apoſtles: If onelyonly as presbyters, thence it will follow, that all presbyters have power, not onelyonly to ordaine men, but to erect a new office in the Church: If onelyonly as Apoſtles, then hence is no warrant for presbyters, ſo much as to ordaine men into any office, nor for ſo much as to meet together to conſult about acts of government, either in a presbyterian or in a Synodicall way: and by this meanes all Church-government would ſpeedily be overthrowne. Neither is it a difficult thing in our Brethren or any other man to diſtinguiſh between theſe two; for looke by what infallible rule they make ſome thing in the practiſe of the Apoſtles, to be not onelyonly a patterne and preſident for imitation, but even a proofe of inſtitution, yet decline other things practiſed by the ſame Apoſtles as things not only by inſtitution, p. 87not commanded to us, but not permitted to be imitated by us: By the ſame rule, they may infallibly diſtinguiſh between what they acted as Apoſtles, and what they acted as Presbyters and as ordinary Counſellors, Judges and Governours, and withall they may infer and conclude, that what they acted as Presbyters, and by joint and common conſent, it was to give a patterne and preſident to all Presbyters and Synods in all ſucceeding ages; and as the taking in of the conſent of the Church in the choice of Deacons, Act. 6. was to give a patterne for the ſufferage and voice of the people in all Churches to the end of the world, in choſing of their Deacons; ſo for another inſtance, as there were many congregations in the Church of Jeruſalem, and divers aſſemblies, and all theſe congregations made but one Church, and the Apoſtles and Presbyters who were officers governed that jointly and by a common councell, (as our Brethren acknowledge:) Here likewiſe they left a patterne and preſident to all ages, for ſeverall congregations and aſſemblies in a City, or vicinity to unite into one Church; and for the Officers and Preſbyters of theſe congregations to governe that Church jointly in a Colledge and Presbytery. And for a third inſtance, as the Apoſtles and Presbyters met together in a Synodicall way, and the Apoſtles in that aſſembly acted not by an apoſtollicall and infallible ſpirit, no more then the Presbyters did, (as when they were writing of Scripture) but ſtating the queſtion, and debating it from Scripture in an ordinary way, (as it is at large diſcuſſed in Act. 15. (which we never reade they did when they writ the Scripture,) and having by diſputing, arguing and ſearching the Scripture, found what was the good and acceptable will of God; thereupon they determined the queſtion, ſaying, it ſeemed good to the Holy Ghoſt and us, as the aſſembly now of Divines, or any other, for ought I know, upon like aſſurance of Scripture warrant, may doe. In this action alſo, and their ſo doing, the apoſtles and Presbyters left an example and preſident to all the Preſbyters of all ſucceeding ages, what they ſhould doe upon the like occaſions, for the deciding of controverſies and differences of opinions in Religion. viz. To congregate and meet together in ſome one place, to ſtate the queſtions, and to debate them from Scripture, and to follow the written Word, as their rule in all things, and whatſoever they doe, to do it by joint conſent, and p. 88the common councell of them all, or by the moſt voices, but in all this their proceedings they muſt ever cleave to the rule of the Word of God, or warrantable authority and evidence of reaſon deduced from thence, as then the apoſtles and presbyters did; yea, the very name of the Presbyters in Jeruſalem, ſignifieth the Judges, Counſellors, Magiſtrates and Rulers of that Church, who had the keyes committed unto them as well as the apoſtles; and by their place were more peculiarly overſeers of that Church, as they were tyed unto it, then the apoſtles; as the Presbyters of Epheſus were in that Church, and were aſſigned in their ſeverall places to execute their office, and to looke to their particular charges in the government; ſo that whether the apoſtles were preſent or abſent, the presbyters had the government laid upon their ſhoulders; and if the apoſtles themſelves had taught contrary to this conſtitution, or an angell from Heaven, Gal. 1. I am confident the Presbyters would not have obeyed them, nor have relinquiſhed their authority, neither ought they, but would ſtill have kept that rule, power and authority, which God had put in their hands; ſo that for my owne particular, I looke upon the apoſtles in all theſe ſeverall actions, and in all thoſe acts of government, joyned and met together with the Presbyters, as I looke upon Counſellors and Judges in the great councels of Kingdoms, where all the judges have equall power & authority in deciſive voting, and I do verily believe, that the Presbyters ſiting at any time in councell with any one or more of the apoſtles, did act as authoritatively as the apoſtles themſelves & I am ever able to prove it and make it good againſt any man, that the Presbyters might as wel conclude, It ſeemed good to the Holy Ghoſt and to us, as well as the apoſtles, and may ſay, we have written and concluded, as well as the apoſtles; as any two or three of the Parliament, whether of the Lords or Commons, may as well ſay, we have made ſuch an Ordinance, as any twenty of them, or the whole councell, and that without diſparagement or impeaching the dignity of any, when they joyned with them in that worke, and aſſented to it; and in this very notion I looke upon the presbyters in Jeruſalem, joyned with the apoſtles and conſider them as in my contemplations I looke upon the Lords and Commons now ſitting in the great Councell, as the grand civill presbytry of the Kingdome, where all binding Ordinances are p. 89to be paſſed by the joynt conſent and Common-counſel of them all, and whoſe place and office it is to command and rule, and the peoples office and place to obey and yeeld ſubjection to whatſoever they command and injoyne, according to the will of God and for the common good and preſervation of themſelves and the whole Kingdome; and that whoſoever ſhould reſiſt this their juſt authority are guilty of contumacy and are high offendors and delinquents; for God hath layed the government upon them, and left the duty of obedience to the ſubjects who may not without a publicke cale intermeddle with matters of government.

And ſo in the matters of Church government, I looke upon Presbyters as Gods peculiar ſervants, and as upon the Stewards, Councellours and Magiſtrates and Judges in the Church as men ſet apart by God himſelfe for this purpoſe to be the teachers and rulers of their flocks committed unto them in the Lord; to whom in the matters of their ſoules all people under their ſeverall Preſbyters ſo farre as they command in the Lord, and according to the written word, are to yeeld obedience, and much to reverence and honour them, and this according to Gods command, for it is his ordinance. And they are not to be looked on and ſlited as the fagge ends of the Cleargy, as many black mouthes and prophane lips ſpeake of them: for the Presbyters, they have their authority as well grounded in the word of God, as Kings and States have theirs; and therefore as they are imployed in a more ſupreame orbe, and in matters of eternall concernment, ſo they ſhould be venerated as men watching over our ſoules, and all contumelious ſpeeches againſt them deſerve ſevere puniſhment and ought not to be tolerated: and ſo much the more the Presbyters of this Kingdome in theſe our dayes, have deſerved better from the Church, the Parliament and the whole Kingdome then any of their predeceſſors, not onelyonly in deſiring a perfect and through Reformation in both Doctrine and Diſcipline, but in that they have ſtood now ſo cordially to the comon cauſe, and more for the liberty of the Subject then any before them, and have cleaved moſt faithfully to the Parliament & have bin alſo a moſt ſingular means of keeping the people wherſoever they were ſuffered to Preach, in obedience. In all theſe reſpects. I ſay, they deſerve well, yea better, not onelyonly from the Church but from all the Kingdome for the preſent, than any of their predeceſſours, p. 90and their memories ought to be famous to all poſterity for this their good ſervice. And that government that God has given unto the Presbyters, if the Lords and Commons ſhall now labour to eſtabliſh it in the Kingdome, and to ſettle it on them, they may not onelyonly promiſe unto themſelves a bleſſing from heaven, and peace unto the Church and State, but alſo immortall praiſe from all ſucceeding ages. Having taken leave to make this digreſſion, I will now to my buſineſſe, and prove that the Church of Ieruſalem conſiſting of many Congregations and Aſſemblies, were all governed by a common Presbytery: and that the Apoſtles there acted as Presbyters among the Preſbyters.

They that in the holy Scripture are called Presbyters, and acted and ordered things in a joynt body and common counſell, with the Presbyters, and exerciſed that ordinary power that was committed to them in the 18. of Matthew, they acted as Presbyters: but the Apoſtles in governing the Church of Ieruſalem conſiſting of many Congregations and Aſſemblies, acted and ordered things in a joynt body and common councell with the Presbytery of that Church as Presbyters, Ergo, the Church of Ieruſalem was Presbytrianly governed, and by a common counſell of Presbyters. The major and minor of this Syllogyſme being proved, the concluſion will neceſſarily inſue. And for proofe of the major the Scripture is cleere, as 1 Tim. cha. 4. ver. 14, where Paul writing unto Timothy ſaith, neglect not the gift that is in thee, which was given thee to preach, with the laying on of the hands of the presbytery: in the which Presbytery Paul was one that laid his hands on him and ordained him, as is evident in the ſecond Epiſtle to Timothy, chap the firſt, verſe the ſixt, where putting Timothy in minde of his duty, he ſaith ſtirre up the gift of God which is in thee, by the putting on of my hands: ſo that Paul joyning in this publicke action of ordination, though an Apoſtle, yet acted as a Presbyter, and counts himſelfe in the number of them, as any of the Presbyters that now ordaine the Miniſters, may ſay as well as all of them together, to any new ordained Miniſter, neglect not the gift of God which is in thee, by the putting on of my hands. As men ordinarily in a Jury, may aſſume that unto themſelves that all may doe, as being actors in common. So Peter likewiſe in his firſt Epiſtle, chap. 5. ver. 1, 2. cals himſelfe a fellow presbyter, and p. 91Saint Iohn in his ſecond and third Epiſtles ſtiles him ſo alſo, The presbyter unto the elect Lady, &c. The presbyter unto the well beloved Gajus, &c. So that his presbyterſhip did not exclude his apoſtleſhip, nor the acting at any time of a presbyter, deprive him of his apoſtolicall power, for at that very time he cals himſelfe a presbyter, he wrote Scripture by an apoſtolicall and infallible ſpirit, and yet continued ſtill a presbyter. Sothat for the major, although I ſhould ſay no more it is ſufficiently proved; yet for a further corroboration of it, it is not good to reject the conſent of our Brethren in this point, for they acknowledge, that the apoſtles are called presbyters vertually, becauſe, as they ſay, apoſtleſhip contained all offices in it; yea, they further aſſert, the act of miniſteriall power to be the ſame in the Apoſtles and Presbyters, the onelyonly difference they ſeeme to inſinuate, is, in the extent; from which it may be inferred, that in all the affaires tranſacted by the apoſtles, properly concerning the Church of Jeruſalem, they did act as presbyters, becauſe in ſuch acts there was no extent of their power to many much leſſe to all Churches. But when they affirme, that the apoſtles power over many congregations, was founded upon their power over all churches, and ſo cannot be a patterne and preſident for the power of presbyters over many.

For anſwer, firſt I ſay, that the Brethren, in my opinion, take more upon them then beſeemeth them, and uſurpe a kinde of unlimited authority to themſelves that they can make what pleaſeth them exemplary, only, & reject whatſoever agreeth not with their opinion, though they were all the acts of all the apoſtles, and tranſacted by joint conſent, and common agreement and accord, and left in the Church of Chriſt, as well for a patterne and preſident for the Presbyters and Miniſters to follow in all ſucceeding ages to the end of the world, as any of their other acts; & ſo they pick & chooſe at pleaſure, and in ſo doing (under reformation be it ſpoke) I ſay they aſſume unto themſelves a greater authority then beſeemes them, for they can make the apoſtles joynt, gogoverning of one congregation, (for ſo they take it pro confeſſo, that the church of Jeruſalem, was but one congregation,) to be a patterne of many miniſters governing one congregation; but whereas it is moſt evident, that the Church of Jeruſalem conſiſted of many congregations, and were yet under but one presbytery, p. 92and was governed by the joint conſent of the Apoſtles and Presbyters, as under a grand common presbytry, this at pleaſure they teject and make it no way exemplary and binding. But for a further anſwer I aſſert, that the apoſtles power and authority over many aſſemblies as one Church, to rule and governe them all as one church, jointly and in common, was not grounded upon their power over all churches, but upon the union of thoſe aſſemblies and congregations into one church, which union layeth a foundation for the power of presbyters ruling and governing many congregations; and the apoſtles practice in governing many aſſemblies jointly as one church, is the pattern and example of that government to all ſucceeding ages; & this preſident of the Apoſtles, the presbyters in all churches ought to ſet before their eyes in all reformation, for what the apoſtles did in the publike affaires of government, they did as presbyters, and for imitation. Neither do our Brethren onelyonly grant the act of miniſterial power to be the ſame in the apoſtles and presbyters, ſaving in the extent: but they acknowledg alſo, that they were called presbyters vertually as I ſaid before; & that the apoſtles acted in a joint body and by common conſent & affirme that it was fit that they ſhould ſo do, and ſay withall, that the apoſtles wherever they came, left the presbyters and people to the exerciſe of that right which belonged to them, although they joyned with them: Theſe are their formall expreſſions, out of which their conceſſion my argument, yea, the whole ſyllogiſme, is not only confirmed and ſtrengthened, but the truth doth more evidently ſhine forth; for if the apoſtles left the presbyters & people to the exerciſe of that right which belonged unto them, in all churches, and the presbyters right be to rule as Eccleſiaſticall Magiſtrates, as to whom the power of the keyes peculiarly belongeth by Gods inſtitution, and the right of the people in all churches be to obey, as they are every where commanded; then it followeth neceſſarily, that it doth not belong unto the people to ordaine either deacons or presbyters, whatſoever they may doe in the chooſing of them, nor to excommunicate or caſt out any out of the Church, or to make members whom they pleaſe, nor to rule and governe the Church, which is the peculiar right of the presbyters, left unto them by Chriſt and his Apoſtles, for none of all theſe things was ever left unto the people, neither is there any preſident of it in p. 93holy Scripture, ſo that while the Brethren ſeeme to contend for the liberty of the people, they plainely overthrow it; for they grant, that the Apoſtles left the Presbyters and people to the exerciſe of that right belonged unto them, in all Churches, the right therefore of the keyes of government and juriſdiction belongeth properly unto the Presbyters in every Church, who are the Officers and Magiſtrates appointed by God himſelfe for that purpoſe, Act. 20. ver. 28. and therefore when the Apoſtles writ to the Church of Corinth, to excommunicate that inceſtuous perſon, although his Epiſtle be directed to the whole Church yet the Presbyters in that Church onelyonly executed that act of government which of right belonged unto them, though the people alſo aſſented unto it, even as we ſee dayly, and experience teacheth us in all well ordered Corporations, when the King or Counſell writes unto any City ot Corporation, though their mandats be directed to the whole City or Corporation, for the raiſing either of men or moneyes, or about any other imployment of publike concernment, the Majors, Aldermen, and Common-Councell, and the Officers under them, onelyonly manage the buſineſſe, for that is their right and place, and the people under them do yeeld obedience, and ſubmit themſelves to what they order and command, and intermeddle not in that imployment, as knowing very well it is their right and place onelyonly to obey. And even ſo it was in the Church of Corinth, the Presbyters onelyonly exerciſed the government, and ordered all according to the Apoſtles injunction, and the people aſſented unto it, and ſubmitted themſelves to the order; and the miſtaking of that place and many more hath been the cauſe of ſo much confuſion in the Church at this time, when not onelyonly the men in every aſſembly, but the very women in many of the new Congregations, as Members, challenge a power and right both in the electing of Church Officers, and of admitting of Members, and of caſting out and excommunicating, which before theſe our times, was never heard of in the world, when as the right of juriſdiction, and of the keyes, (as I have often proved) peculiarly belongeth unto the Presbyters, and the people, neither men nor women, ought to intermeddle with it, for if they ſhould, in ſhort time it would overthrow all government in Church and State, and bring confuſion into the world: But I conceive the cauſe of ſo groſſe a miſtake of that p. 94place concerning the excommunicating of the inceſtuous perſon, aroſe from this, that they looke upon the Church of Corinth and the other churches ſpoken of in the New Teſtament, not as corporations, as they were indeed, but as on their now ſucking independent new Congregations and Aſſemblies, ſuch as many of thoſe be, whereas thoſe ſeverall Churches are to be conſidered under another notion, as conſiſting of many Congregations, (as that of the Church of Ieruſalem) united into one Church or body in the ſeverall Corporations, and each of them governed by a Common-councell of Presbyters, and by the joint conſent of three ſeverall Presbyters, all theſe ſeverall congregations making but one Church, though never ſo much daily increaſed, and keeping ſtill the name and denomination of ſuch a Church, either from the place, city, country, or nation, or ſeverall language, as the Church of the Iewes, the Greeke Church, the Latine church: or from the Cities as the church of Ieruſalem, of Epheſus, Rome, &c. though they conſiſted of never ſo many Congregations and Aſſemblies, they ever kept the name of unity, and were accounted but one Church, in their ſeverall places, as at this day the Church of Geneva, though it conſiſt of many Congregations, is counted but one Church, as it is; ſo that I ſay, the conceiving of the Church of Corinth, and thoſe ſeven churches in Aſia, under the notion of one of their congregations, cauſed through this miſtake, that great confuſion that is now in the church, and was the originall cauſe of the opinion of Indepency, when notwithſtanding it is manifeſt, that thoſe very churches were not Independent, but made their appeale to the apoſtles and presbyters at Ieruſalem, upon all occaſions, as that of Antioch; and it is ſaid that the Apoſtles and presbyters came together to conſider of that matter; which meeting of the Apoſtles and preſbyters: for Synodicall acts of government is no weake proofe of meeting for presbyteriall acts of government, unleſſe men will ſuppoſe, that they who were carefull to aſſiſt other churches, did neglect their owne churches committed to their peculiar charge, and take no courſe of governing them.

Yea Act, 15.2. it doth moſt certainly prove a presbyteriall government in Ieruſalem, out of the which place I thus argue; Where the Apostles and Presbyters did governe, and many congregations were by them ordered and governed, yet ſo, that all theſe p. 95congregations were one church, there was a presbyteriall government; but in the church of Ieruſalem the Apoſtles and Presbyters did governe, and many congregations were by them governed, yet ſo that all theſe congregations were one church; ergo, in the church of Jeruſalem, there was a Presbyterian government, all which is ſufficiently manifeſt out of the places above ſpecified, and from all the former diſcourſe. For in the 21. chapter it is aſſerted, that there were many ten thouſands of beleevers in Jeruſalem, which could not all be contayned in a few places, but muſt of necetſſity be diſtributed into many and ſeverall congregations and aſſemblies, all which notwithſtanding make but one church, as is evident, Act. 8. ver. 1. and many other places, the which congregations could not be one politique miniſteriall church, except onelyonly becauſe they were united under one Preſbyteriall government, and therefore of neceſſity the Church of Jeruſalem muſt be ariſtocrattically and presbyterially governed, yea, the very mentioning ſo often of the Presbyters meeting together, proves that they met together about acts of government, from which I thus argue.

That Scripture which proves a Presbytery in Jeruſalem, or an aſſociation of Presbyters in that church, proves that the presbyters of the church of Ieruſalem did meet together for acts of governement, and did really governe that church. But the places above coted prove a presbytry in Ieruſalem, or an aſſociation of presbyters in that church; ergo, they prove that they did meet together for acts of government, and did really governe that church, and that the church of Jeruſalem, conſiſting of many congregations, was presbyterially governed.

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

Neither can they deny the minor, unleſſe they will deny the Scripture, for that expreſly declareth, that James and the Preſbyters met together, and our Brethren take their warrant from that place, for the Presbyters meeting apart from the multitude to conſult, and to prepare matters: Yea, it is not onelyonly ſet down, p. 96that James and the Presbyters met together, which had it onelyonly been for the entertainment of Paul, it is an argument ſufficient to convince any rationall man, that if the Presbyters would meet together for a ſalutation they did much more meet for acts of government: But I ſay it is not only ſpecified, that the Presbyters met together, but what they did in conſultation in that their meeting, and what they acted upon deliberation, and that was to adviſe Paul, and to direct him what he ſhould do, which councell of theirs was not lax, but reſtrictive and binding, ver. 23. Do therefore that which we ſay unto thee. By all which it is evident that they met about acts of government, when they gave an order and rule to Paul himſelfe, how he ſhould behave himſelfe at that time, and we reade that Paul followed their counſell, and ſubmitted himſelfe to their order; by all which it is moſt apparent, that the church of Jeruſalem was ordered and governed by the joint conſent and common-councell of Presbyters, though conſiſting of many congregations, and was presbyterially governed.

But I further thus argue, Where there were many aſſemblies in Jeruſalem, and many presbyters, and theſe aſſemblies were all one church, and theſe presbyters all of them presbyters of that one church, there, of neceſſity there were many congregation under one preſbytery and that church was presbyterially governed; but in the church of Ieruſalem there were many aſſemblies, and many presbyters, and thoſe aſſemblies were all one church, and thoſe presbyters all of them presbyters of that one church; ergo, in-the church of Ieruſalem there were many congregations under one presbytery, and that church was presbyterially governed.

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

And for the firſt part of the minor, that there were many aſſemblies in that church, it hath ſufficiently been proved in the foregoing diſcourſe and is evident out of the 21. chapter, where it is ſaid there were many ten thouſands.

And for the other parts of it, that the Church of Ieruſalem was but one Church and that all the Presbyters there were Preſbyters of that one Church, the Brethren themſelves do acknowledge it; and they do alſo accord and grant that the Church of Ieruſalem was governed by a Presbytery, and that it was presbyterianly p. 97ruled; but withall they conceive the church of Ieruſalem to conſiſt of no more beleevers than might all meet together in one place and congregation; ſo that the difference between us and the Brethren is not whether the Church of Ieruſalem was presbyterianly governed or no, for that they doe acknowledge, and would have their Churches governed after that manner, but this is all the debate between us and them, whether there were no more beleevers in the Church of Ieruſalem than could all meet in one Congregation, which is their opinion; but whether or no, it hath not by the foregoing diſcourſe been ſufficiently proved, that there were more Congregations and Aſſemblies in the Church of Jeruſalem, and a greater number of beleevers than could all meet in any one place or Congregation, and that all theſe were under one presbitery: that I refer to the underſtanding Reader to judge of: and this ſhall ſuffice to have ſpoken of the third concluſion or propoſition.

And now I come to the fourth, viz. That the Church of Jeruſalem and the government of the ſame, is to be a patterne for all Congregations and Aſſemblies in any City or vicinity, to unite into one church; and for the Officers and Presbiters of thoſe congregations to governe that church joyntly, in a colledge or Presbitry. And for the proofe of this there needs no great diſpute; for al men acknowledge, that the mother Church muſt give an example of government to all the daughter Churches, now then, when it doth evidently appeare, that this mother Church of Jeruſalem in her moſt flouriſhing condition, and by her firſt conſtitution, was confiſting of many Congregations and ſeverall Aſſemblies, and that they were all governed by a Presbitry, or a joynt and common Councell of Presbiters: then it followeth, that all other Churches ſhould be governed after the ſame manner as the mother Church was, to the end of the world; neither doe the brethren deny, but the government of the Church of Jeruſalem muſt be the patterne of government to all Churches, and therefore out of that miſpriſion and miſtake, that ſhee was conſiſting of but as many as could meet in one Congregation, they take the Church of Jeruſalem for imitation, and teach all their ſeverall Congregations to doe the ſame, and to exerciſe the ſame power among themſelves independent, and to govern with as abſolute an authority in their ſeverall Congregations, as the whole p. 98Colledge of the Apoſtles and Presbiters did in the Church of Jeruſalem and from the which they allow of no appeale as all that know their tenent can witneſſe: So that this laſt propoſition being ſtrengthed both by reaſon and the conſent of the brethren, needs no further proofe.

And now I come to the ſecond queſtion between us and the brethren, which is, concerning the manner of gathering of Churches and admitring of members and Officers, viz. Whether Miniſters of the Goſpell may out of already congregated Aſſemblies of beleevers, ſelect and chooſe the moſt principle of them, into a Church-fellowſhip peculiar unto themſelves, and admit of none into their ſociety, but ſuch as ſhall enter in by a private covenant, and are allowed of by the conſent and approbation of all the Congregation. And this queſtion brancheth it ſelfe into theſe ſeverall Queries: The firſt, whether for the gathering of Churches, there be either precept or preſident in the holy Word of God, that the Preachers and Miniſters of the Goſpell did ever leave their owne ordinary charges, to which they are called, and whereto they are fixed, with a command not to leave them, and under pretence of a new way, or a new borne truth, or a new light, did runne about and alienate the minds of the people, welaffected formerly to their ſeverall Miniſters as of duty they were bound as who had converted them to Chriſt by their miniſtery, and fed them ſtill with the ſincere milk of the Word, and built them up in their moſt holy faith: I ſay, the firſt quere is, whether there be precept or example in the Word of God of any true Miniſters ſo doing? and whether it was ever heard of in the Apoſtles & primitive times that any beleeving Chriſtians were in great numbers congregated from among other beleeving Chriſtians and moulded into ſeveral Congregations and Aſſemblies, as ſeperate and diſtinct bodies and Churches from them, and who had no Church-fellowſhip with the other Congregations nor communicated with them in the Ordinances, but were independent from them, and abſolute among themſelves? and whether this way of gathering of Churches was ever heard of before theſe dayes? and whether this be to ſet Chriſt upon his Throne, to make deviſions and ſciſmes in churches, and among beleevers and brethren, and that upon groundleſſe pretences?

The ſecond quere is, whether for the making of any man or p. 99woman a member of the church, it be requiſite or neceſſary, to the beleeving and being baptized, that they ſhould walk ſome dayes, weeks, moneths, perhaps years with them, that they may have experience of their converſation before they can be admitted, and after that, a confeſſion of their faith ſhould be publikely made before the congregation, and the evidences of their converſion, as, the time when, the place where, the occaſion how they were converted, ſhould likewiſe openly be produced for ſatisfaction to the church before they can be admitted to be members, and if any, either men or women ſhall except againſt their evidence, that then they are not to be admitted; this is the ſecond quere.

The third is, whether for making any man or woman a member or an officer of a church, the conſent of the whole congregation, or the greater part of them beſides the Presbyters and Miniſters be requiſite?

The fourth quere is, whether for the admiſſion of any one into church-fellowſhip & communion, a private ſolemn covenant be requiſite or neceſſary for the making of any one a member, the neglect or refuſall of the which, makes them incapable of their memberſhip and admiſſion? There is no queſtion between us and the brethren, about a publike covenant, for we have preſidents of that in holy Scripture, in all publike reformations.

The fifth quere is, whether the women and people, as well as the Presbiters and Miniſters have the power of the Keyes, and whether the women have all their voices in the church, both for election and reprobation of members and officers, as well as the men, and whether the conſent of all the women, or the greateſt part of them, be requiſite for the making of any one a Member or Officer, ſo that if they gainſay it, being the greater number, or allow of it, the moſt voices carry the buſineſſe? this is the fifth quere, the practice of the which as of all the former, the brethren in ſome of their congregations hold for orthodox, and think all theſe things required of any that offer themſelves to be a member.

The laſt quere is, whether the practice and preaching of all theſe things, and the gathering of churches after this manner, be to ſet up Chriſt as King upon his Throne? and whether churches and aſſemblies thus congregated be the onelyonly true churches, and p. 100in the which onelyonly, Chriſt rules and reignes as King, and all other that are not moulded up after this faſhion be no true congregated churches, and in the which Chriſt is not ſet up as King upon his Throne, which is the opinion of the brethren, as will afterward appeare.

If I have failed in any thing in ſtating the queſtion, or in any of theſe Queres, the brethren muſt pardon me; for I ſpeake according to the practice of ſome of their congregations, and according to the doctrine many of them teach, not onelyonly in their owne aſſemblies, but in every Pulpit through the Kingdome where they come, as I ſhall be able to prove: And therefore if I have been miſtaken in any thing, they may blame their owne practice and teachers, and thank themſelves alſo, that in the ſpace of almoſt two yeers (though it has been againe and again deſired at their hands) they have not ſo much as ſet down the modell of their government, and what they would have, with all the appertainances belonging unto it, that all the world might be out of doubt. What, therefore, I find practiſed amongſt ſome of the moſt zealous of them, and the moſt approved for integrity, and what I ſhall be able to prove, that I have without any ſpirit of bitterneſſe ſpecified: But now I ſhall ſet downe Gods method, and the Apoſtles practice in gathering of churches, and the manner they uſed in making Members in every church, and compare it with the method our brethren the Independents uſe, in gathering of their congregations, that all men may the better diſcerne truth from errour, and may all be undeceived in this buſineſſe of ſo great concernment. And I will firſt begin with Chriſts Commiſſion given to his Apoſtles, and in them to all Miniſters, and then conſider the practice of John the Baptiſt, and of all the Apoſtles and Miniſters in the primitive church and the order that God himſelfe uſed for the gathering of thoſe that belong unto his election, and for the congregating of the loſt ſheep of the houſe of Iſrael, into the fold of Jeſus Chriſt, who is that great Shepheard and Biſhop of our ſoules; and I conceive that Gods order and the Apoſtles practice is rather to be followed than any other new-found way.