The Utter Routing of the Whole Army of All the Independents and Sectaries

and the other Apostles, and were all by the same reason formed into a Church or Churches, (not withstanding whatsoever my brother Burton and I. S. speak and dispute to the contrary) and therefore they ought to have been taken notice of by my good brother as formed into a Church or Churches.

And if it be duly considered what the Independents teach and hold concerning a true formed Church, after the New Testament form, and according to their Principles, then this very Church my Brother Burton saith was the first formed Church we read of, was neither in his own opinion, nor according to the doctrine of those of the congregational way, a true formed Church, as not having distinct Officers and Members united into one Church body respectively, and therefore not a church properly so called: and so then it will follow, there was not at that time a true formed church in the World, which is impious to say or think, as in the sequel of this tractate by God's assistance I shall abundantly make appear, and that from my Brother Burtons own words, and from the Independents definition of a Church: and therefore my Brother Burton ought as little to have taken notice of those converted by Peters Sermon for the first formed Church as of those that were baptized by John and Christ's Disciples, for they had not their distinct Officers and Members united into a Church body respectively according to their learning; yea they had not then Deacons at all, nor Elders as many of the Independents hold, nor other of their requisits for the making of a formed Church: and therefore it was notachurch properly so called to speak in their Dialect▪ But of these things in their due place.

I will now examine his following discourse, by which the vanity of my Brother Burton will the better appear, and for the which I persuade myself he will receive if not a severe censure, at least a moderate check, such an one as I causelessly had not long since from a Plumporidge Presbyterian brother, one of their fellow comoners and a trencher friend to that party: for my Brother Burton doth in expr • sse words grant that which all the Independents and those of his faction absolutely deny, viz. That there were many congregations and assemblies of Believers in the Church of Jesalem: this I say he granteth, which all they deny, attesting the contrary, as all their dissenting Arguments show, who labor to prove that there were not many congregations and assemblies of Believers in the Church of Jerusalem; and in formal words affirm, That there were no more Believers in that Church, then did and could all meet together in one place and congregation: for they knew very well that if they should grant that, the day on their side is lost: and this caused Master Knollys by name, and I. S. to come out against me for holding there were many congregations, with a promise, that if I could prove there were more Believers in the Church of Jerusalem then could all meet in one place to partake in all acts of worship, that then the controversy would be at an end, and so do all the Independents say, that I ever yet talked with.

Now my Brother Burton an old Disciple, and Father amongst them, acknowledgeth that there were many congregations of Believers in the Church of Jerusalem, & that in its infancy and childhood, and proveth it by reason and arguments, as that there was no place great enough to contain them all; and therefore they were forced into several assemblies, and that the largeness of the church required seven Deacons. These are his own words, by which he proveth many congregations in the church of Jerusalem, which was that I labored to prove, and therefore he hath done my work. Now all men know where there are seven Treasurers, there must needs be an innumerable number and multitude of Believers: For two or three Treasurers would have served any one congregation though it had consisted of many more then five thousand, as daily experience teacheth us. Now that there were se • en at the first appointed, it showeth a mighty vast multitude of Believers and Saints; and if in its infancy there were so many ordained, how many more may we suppose were afterward in future times made, when the multitudes of Believers daily increased as the Scripture relateth? and these I say are my brother Burtons own Arguments against himself to prove many congregations of Believers at that time in the church of Jerusalem, which notwithstanding, is that all the Independents deny. Now if his brethren do not truly conclude of him, and say, as they did, when he writ his Protestation protested of which he himself was ashamed, that he was a weak man, and unfit for that business, and that he should have left that dispute to those that had many years studied the question, I shall be much deceived: and if I have not been mis-informed by some of that way, many of the most approved of them for judgment, have already given this verdict of him, and that for his very vindiciae veritatis, or rather falsitatis, and for his Truth shut out of doors that he was a weak man, and unfit for this employment, as being a man of more passion and choler then grounded reason and argumentation; and therefore would spoil their cause.

But now to the matter in hand. My Brother Burton acknowledgeth that the Believers in the church of Jerusalem, were so many, in the very infancy of it, that for want of a convenient place, as wherein to break bread, or receive the Lord's Supper all together, they were constrained to sever themselves into divers companies; and to communicate in several private houses, which concession of his quite overthrows the opinion of those of the congregational way as they call it; yet saith he, this severing was not a dividing of the Church into so many distinct formal Churches or Church bodies, because but so many branches of one and the same particular church, which though (saith he) you called so many congregations, yet properly so many Churches they were not, as not having their distinct Officers and Members united into one Church body respectively. These are his formal words. So that he distinguisheth between church and congregation, as Master Knollys doth between 〈 in non-Latin alphabet 〉 not making them synonima's, as other men and those of the congregational way usually do, and thinks by this his grollery to evade the dint of all Arguments that are brought to convince them. The question therefore between me and my Brother Burton at this time, is, Whether a congregation and a company of believers communicating together in church Fellowship, and in all the saving and sealing Ordinances, be a church properly so called, which my Brother Burton denies, saying, that although I called them so many congregations, yet properly so many churches they were not; and puts me upon the proof of it: and therefore to gratify my kind brother, & to show how willing I am to please his humor I do undertake that work. Now if I can make it appear, & evince, that those several Assemblies and congregations of Believers in the church of Jerusalem we read of in the first six chapters of the Acts, were so many several churches properly so called, then he will acknowledge and confess that my elevenor twelve sheets spent about this Argument prove no waste paper; and then also the controversy between us is at an end, and he must turn Presbyterian Dependent if he hath any honesty in him. This then is my task to maintain, and prove that those congregations and several assemblies or companies of Believers in the church at Jerusalem, were so many churches properly so called, which by the grace of God and his blessed assistance I doubt not but to make good, although he had sufficiently himself overthrown the Independents doctrine, by the very granting there were many congregations in Jerusalem.

But by the way, before I come to prove what I have undertaken, I will take this liberty to premise thus much, if That my brother Burton speaketh of the church at Jerusalem be orthodox divinity, viz. that the severing of themselves, into divers companies, and into many several congregations, in several private houses, for the partaking in all the Ordinances, and for the enjoying of all the acts of worship, that they might be the better edified, makes them not so many distinct formal churches, or church bodies properly so called, (because but so many branches of one and the same particular church, the communicating and participating notwithstanding in all the which Ordinances in all ages, was thought sufficient to constitute a formal church, or a church body properly so called): then I affirm the same may be concluded of the catholic visible church; for that is but one church, and one sheep-fold, as being founded and built upon that one Rock Jesus Christ, that only Pastor and Shepherd of his sheep; and therefore one of these conclusions must necessarily insue upon his Principles, viz. if the severing of a particular church into many congregations and assemblies makes them not several churches or church bodies properly so called, as my brother Burton teaches; because it is but one and the same church, and all those congregations are but so many branches of that one church: then the severing of the catholic visible church into many congregations and assemblies through the world, makes them not so many churches properly so called, because the church of Christ is but one and the same church, and all those congregations are but so many branches of that one church: and so by his learning there shall now be no visible churches upon earth properly so called, although they enjoy all Christ's Ordinances in each of them, for they are but so many branches of that one church. And if this be good Divinity, then let all men turn Expectants and Seekers, for we have not in the world as yet any particular visible formed churches; for all these several congregations are but so many branches of that one catholic visible church: and a branch and a member of a church is not a church properly so called in my brother Burtons Dialect: and therefore we have no true visible churches, or church bodies upon earth properly so called: this I say will necessarily follow upon my Brother Burtons unsound Principles and this his opinion, which I am confident upon his more serious thoughts, and when he makes not such haste, (as he confesses he did, when he writ this his book against me) he will acknowledge to be very erroneous.

But if he shall against all reason, undertake to maintain the same doctrine concerning the Catholic visible church he doth about the church of Jerusalem, I am assured he will be highly condemned by the learnedest of his party as well as by the universal consent of all the judicious Divines in the world, who I know are of a contrary judgment. But I say, if upon mature deliberation he shall acknowledge and grant that the several congregations or churches of believers mentioned in the Scriptures, as that of Corinth, Ephesus, Galatia &c. and their own several congregations in their new gathered churches (howsoever he will not grant that title unto our assemblies) I say if he shall but accord that both the primitive churches and their new congregations be churches properly so called or church bodies, though but so many branches and members of the Catholic visible church, which yet is but one and the same church: then likewise of necessity it will follow, and he must yield unto it, that all those several congregations and assemblies in the church of Jerusalem were churches properly so called, though but so many branches of that one and the same particular church, because as the learned know, all particular congregations and churches that partake in all the Ordinances as they are similar parts of the whole church, so they do all partake of the name and nature of it and are all of them churches properly so called; and therefore by the very same reason I say, all those several congregations and assemblies in the church of Jerusalem being parts of that National city or Presbyterian church, that one and the same church, as partaking both of the name and nature of that church, are all of them churches properly so called; one of those conclusions, I affirm will necessarily follow from my brother Burtons principles. And for the better evidencing of what I have said, I will add a few words more by way of a corollary, that whatsoever the whole church at Jerusalem had in it to make it the first formed church properly so called, the same had all the congregations and assemblies respectively and severally considered, to make everyone of them churches properly so called: And therefore if the whole church at Jerusalem may challenge the name of a true formed church (as the Independents acknowledge) then the several congregations and assemblies respectively and severally considered, might do the same, and were churches properly so called. For if the whole consisted of visible Saints, so did everyone of those several congregations and assemblies consist of visible Saints. And if the whole had the blessed Apostles in it and Christ's seventy Disciples and all sorts of church Officers, so had every several congregation and assembly of that church, though but a part and a branch of the whole. And if the whole church enjoyed all the saving and sealing ordinances and all acts of worship, and continued steadfastly in the Apostles doctrine and fellowship and in breaking bread and in prayer, so did everyone of those congregations and assemblies severally and respectively considered: And therefore when all the branches of that one particular church at Jerusalem, viz: every congregation and assembly severally considered and as a part, were equal to the whole church in all privileges immunities and in whatsoever is required for the making of a true formed church, so that there was nothing wanting to either of those congregations that the whole church partaked in and enjoyed or could challenge for the making it a complete Church, then it followeth and that necessarily, that if the whole church be a true formed church and a church properly so called as the Independents confess, that all those congregations & assemblies severally considered were churches properly so called. This I thought good to premise. And now I come to make good what I undertook, which is to prove those several Assemblies in the church of Jerusalem, to be churches properly so called, which I do by this argument.

All such assemblies & congregations as daily met together in diverse companies in the Temple, and in Solomon's Porch and in several private houses, in the fellowship of the Gospel, and in the name of Christ, and clothed with his power, and honored with Christ's presence, being all believers and Saints, and such as gladly received the word, and were all baptized and continued steadfastly in the Apostles doctrine and fellowship, and in the breaking of bread and in prayer, and enjoyed amongst themselves in their several congregations all the saving and sealing Ordinances, and all Acts of worship, and whatsoever privileges and immunities the whole church partaked in (and the which the Independents themselves repute and think sufficient for the making and constituting of a formed church) and who also had amongst them in those several assemblies Ministers immediately sent them of God and inspired with the holy Ghost, everyone of the which had the keys of the Kingdom of Heaven given unto them by Christ himself, with a promise to be with them to the ende of the world, and that whatsoever they loosed on earth should be loosed in heaven; and whatsoever they bound on earth should be bound in heaven, and that his spirit also should lead them into all truth; the which Ministers likewise taught them whatsoever Christ had commanded them, and that daily in the Temple and in every house, all and everyone of them respectively and severally taken, were true and complete churches properly so called.

But in the church of Jerusalem there were many such assemblies and congregations as daily met together in diverse companies in the Temple and in Solomon's Porch, and in several private houses, in the fellowship of the Gospel, and in the name of Christ, and clothed with his power, and honored with Christ's presence, being all believers and Saints, and such as gladly received the Word, and were all baptized and continued steadfastly in the Apostles doctrine and fellowship, and in the breaking of bread and in prayers, and enjoyed amongst themselves in their several congregations, all the saving and sealing Ordinances, and all acts of worship and whatsoever privileges and immunities the whole church partaked in, and the which the Independents themselves repute and think sufficient for the making and constituting of a formed church, and who also had amongst them in those several assemblies Ministers immediately sent them of God and inspired with the holy Ghost, everyone of the which had the Keys of the Kingdom of Heaven given them by Christ himself, with a promise to be with them to the end of the world, and that whatsoever they loosed on earth should be loosed in Heaven; and whatsoever they bound on earth should be bound in Heaven, and that his spirit also should lead them into all truth: the which Ministers likewise taught them whatsoever Christ had commanded them, and that daily in the Temple and in every house. Ergo, all and everyone of those Assemblies and Congregations respectively and severally taken, were true and complete churches properly so called.

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

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

In the mean time, I will make use of such Arguments, as the new lights from the Summer Islands afford me, for the proving of my major proposition, which was, that, All those Assemblies and Congregations, met together in those several houses at Jerusalem, everyone of them respectively and severally taken, were churches properly so called. And this I do the more willingly, because I conceive it will better sound in my brother Burtons ears, and those of his party, to hear one of their own great Rabbyes who they usually call Giants, and tall fellows, then to hear me, who at pleasure they style a Pigmy and Dwarfe; from his words therefore I thus argue.

If two or three met together in the fellowship of the Gospel and in Christ's name, and clothed with his power, and honored with his presence, do constitute a visible church, as he asserteth and laboreth to prove in the name of all the Independents: then much more two or three hundred met together in the fellowship of the Gospel and in Christ's name, and clothed with his power, and honored with his presence, having amongst them also their lawful Officers and Ministers, and enjoying likewise all those saving and sealing Ordinances within themselves, which the Independents confess are sufficient for the constituting of a Church properly so called, then I say, and that with far better reason, that such a company do constitute a complete visible Church or a Church body properly so called: but in the Church of Jerusalem there was not only two or three met together or two or three such Assemblies and Congregations, but at least twelve, if not half twelve score, yea innumerable, in all and everyone of the which, they met together in the fellowship of the Gospel and in Christ's name, and clothed with his power, and honored with his presence, and in all and everyone of the which respectively and severally, they had also their lawful Officers and Ministers, and enjoyed all those saving and sealing Ordinances, which the Independents confess arr sufficient for the constituting of a Church properly so called. Ergo all and everyone of those Congregations severally and respectively considered were Churches properly so called.

This Argument is grounded upon the Independents own Principles, and upon their very words, and corroborated with their own reasons, For what people (say they) in the world may be called a Church, if they may not, to whom Christ hath given his power, and promised his presence? If the gifts of Christ be of any force, if the power of Christ be of any efficacy, then they have a right to be so called. Thus the Independents speak; and therefore without they will renounce their own Principles, and abjure all reason, and the very light of understanding given them of God, they must acknowledge those several congregations in the Church of Jerusalem to be Churches properly so called, as having in everyone of them whatsoever they think requisite and sufficient to constitute a formed Church; for there were in each of them respectively such Ministers and Officers, as to whom Christ had given his power, and promised his presence, and that to the en • of the world, Matth. 28. verse. the last. They had also in all those congregations, all those Privileges, Immunities and Ordinances, the enjoying of the which the Independents think sufficient to make any one of their new congregations a complete and formed church, or church body properly so called: as for their Ministers and Pastors, they had all the blessed Apostles amongst them, and Christ's seventy disciples, and many other Preachers abundantly furnished with all gifts as who had gone in and out with Christ from the very beginning of his and John's Ministry, the meanest of which was thought fit to be an Apostle, as is manifest from the first of the Acts; and they had amongst them also in their several congregations, many Believers and Saints, and all of them extraordinarily gifted and qualified, and such as continued steadfastly in the Apostles doctrine and fellowship, and in the breaking of bread, and in prayers; therefore they were visible Churches, (I do not with the Author say mystical bodies) the Members of the which were visible Saints, such as were called out of the world, and united together in their several congregations, and that with the holy covenants of Baptism, and breaking of bread to worship the Lord in all his holy Ordinances, and therefore they were so many complete churches, and churches properly so called, as being joined together in the fellowship of the faith of the Gospel, and having in all those assemblies and congregations severally and respectively, both for matter and form, that which the Independents hold ever sufficient to constitute and complete churches properly so called: for the matter of those congregations, they were visible and miraculous Saints, not ordinary ones, as being inspired with the Holy Ghost, and having amongst them Officers and Ministers of incomparable sanctified & transcendent endowments, viz, the holy Apostles, all the which were led into all truth by the Spirit of God, who spake in them and by them infallibly, who had all and everyone of them the Keys of the Kingdom of Heaven, viz. the power of order and jurisdiction, by which they preached the Gospel, and ordained and constituted all other churches, and gathered and formed churches, both in Jerusalem, and in all other cities and countries wheresoever they came.

And as in all those congregations and assemblies they had the materials both for Officers and Members of true complete formed churches; so t •• y had likewise that which the Independents call the form of complete churches properly so called, to speak in their own language; for they were all united and combined together in all and everyone of those several congregations, by the bond of an holy covenant or covenants; as that of Baptism, and breaking of bread, those sealing Ordinances; and they had the preaching of the Word and prayer amongst them, in all which Ordinances everyone of those several congregations did daily partake with the Fellowship of the Apostles, all which in these our days are thought sufficient by those of the congregational way to make any of their Assemblies a true and complete formed Church, and a Church properly so called: so that wheresoever according to their own Doctrine and Principles, they enjoy all these Ordinances in their several meeting houses with a Pastor and Doctor, and an Elder or two and a Deacon, and three or four good women, and as many men, everyone of these several Congregations challenge unto themselves (though they consist but of ten or twelve) the name of a formal and complete Church properly so called, and do conclude, that they are so many Churches properly so called, in all which they affirm and nowhere else that Christ is set up as King upon his Throne.

And therefore if all the several Congregations of the Independents considered by themselves respectively & apart, may properly in their opinion be called churches, and that for the enjoying but some of the above mentioned Ordinances and Privileges, that all those several Congregations in the Church of Jerusalem did completely partake in, then all good reason will conclude that all these several Assemblies in Jerusalem respectively and severally considered were complete churches properly so called; and that (as I said before) with a great deal more and better reason by how much it is certain that those congregations and several assemblies of Believers in the Church of Jerusalem had both for Matter and Form and all other requisits, whatsoever in these our days can make a complete Church or Churches properly so called.

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

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

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

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

Now in all the Primitive and Apostolical Churches we find this kind of government, as in the seven Churches of Asia, the which consisted of many and several Congregations in their several Precincts, and yet made but one Church in their particular Jurisdictions, and all those my Brother Burton speaks of, and which he brings in for the making up of a complete pattern of Church government, were so governed communi consilio Presbyterorum, as that of Ephesus, as I shall by and by briefly prove, after I have answered to what my Brother Burton hath yet to say in this business, to whose words if any credit may be given, then the Church of Jerusalem it self which he calls the first formed Church, was not a perfect formed Church; for he accuseth that of imperfection, and not that only, but all the other Primitive and Apostolical Churches, saying that they were not complete within themselves; so that to make up a complete pattern of a true constituted Church, we must borrow something from each of them; and he affirms, that there is the same relation between church and churches, that is between the Members of the body, everyone having need of the other; so that of necessity by this his doctrine they were all dependent, by the which he doth oppose all his brethren of the congregational way, who hold and labor to maintain not the perfection only of everyone of the Primitive churches within themselves; but the parity likewise of them, and the equal authority; and affirm that they were all Independent; which opinion of theirs, my Brother Burton overthrows, making them all Dependent.

But let us hear himself speak. Secondly, (saith he) it being no more then one entire particular Church, and not any Diocesan, or Provincial Church, or the Presbytery thereof classical, as you would bear us in hand it is a pattern to all particular Churches in succeeding ages; and yet (by your favor) not so perfect, as no Apostolic churches besides it should also come in, to make up the pattern complete; for we must necessarily take all the Churches, &c. as you may see at large in his words before quoted. I desire the Reader here in the second part of his answer, to take notice of his expressions; where,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But that we read not of any excommunicated in the Church at Jerusalem, it was not for any want of Discipline, or power in that Church of casting out offenders, but because there was no open Delinquents and scandalous persons; for they were all zealous of the Law (as it is well known) and would suffer none in the least to transgress it without questioning them; nay, if they conceived but an offense in the Apostles themselves, they would call them to an account, as we may see Acts the • 1. where they questioned Peter for going in to the Gentiles; and it is conceived by learned and judicious Christians, that the punishment also that was inflicted upon Ananias and Sapphira, struck so great a terror of offending into all the Ghurch, (as it is in express words declared) that they durst not in public be vicious; and therefore that made them all afraid of public open and scandal; withal it is recorded that they were all true Believers, and Saints in the Church of Jerusalem, and that they continued steadfastly in the Apostles Doctrine, and Fellowship, and in breaking of bread, and prayer, and were all true converts and Saints indeed; now no church useth to cast out Saints, and men of a holy and unblameable conversation, and such as persevere in goodness, and do their duty, but the wicked and scandalous, which when there was none in the church at Jerusalem, there was no need of excommunication, or at least they had no occasion of exercising that part of discipline at that time. For discipline in any church is as Magistracy in a Common-wealth or Kingdom, which is not a terror to the good, but to the wicked, as Saint Paul speaketh Rom. the 13. it is a comfort to well doers and as, the Magistrate useth the sword only against Offendors and Delinquents; so the Officers of the Church exercise that part of Discipline only in casting out corrupt and scandalous Members, (which is solely to be put in execution against them:) and therefore that we read not of excommunication in the Church at Jerusalem, it was not for want of that part of Discipline, but because there were no public and scandalous persons there, as in the church of Corinth.

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

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

And can any rational man think it gave away all its power, and did not keep a reserve▪ donec ad triarios redierit res? I believe that all the Independents will much blame my brother Burton for this his rashness, in affirming the church at Jerusalem wanted that part of Discipline for casting out corrupt Members, when the Apostles themselves had all power in their hands bequeathed unto them by Christ himself, who said, Mat. 28. verse 18. 19. All power is given to me in Heaven and Earth, go ye therefore and teach all Nations, &c. and John the 20. verse 21, 22, 23. as my Father hath sent me, even so send I you; and when he had said this, he breathed on them, and saith unto them, receive ye the Holy Ghost; whose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain they are retained: Loe! here was plenary authority given unto all the Apostles, who as they had the Keys promised them in the sixteenth of Matthew, here they now received them, and therefore they had the power in their hands, both of order and jurisdiction, which the Keys imported, as all the learned know, and the very Independents do not deny; now this power was not only given unto them, but unto all faithful Ministers their successors, to whom Christ made a promise as well as to the Apostles, Matth. 28. that he would be with them to the end of the world; neither do we ever read that the Apostles and Ministers in the church of Jerusalem did ever relinquish their power, and therefore they wanted not that part of Discipline, as my Brother Burton grollishly affirmeth, who begins now to doubt, when he begins to dote; but if there had been any just occasion, without all controversy, they would have put it in execution; but that church consisting of visible Saints, and having no scandalous persons amongst them, had no occasion of the exercise of that part of Discipline: which they wanted not though they exercised it not; for it is to be believed that the Apostles would have discharged their duty in punishing offenders if there had been any.

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

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

I say although he will take no notice of my enumeration, I will take notice of those churches he enumerateth, and prove them all Classical and dependent upon their several Presbyteries, and that there was not an Independent church such as they describe unto us in the world in the Apostles time nor before our days, nor never such a whimsie taken notice of before this doting age of the world. I shall also take notice of his words for matter of comfort to us poor Presbyterians who the Independents term at every word an Antichristian brood, who may not think it much nor be offended with it, but rather rejoice when they accuse our churches not to be well formed churches after the new testament form, and when they say that our churches are not perfect churches and churches properly so called: for here my brother Burton a Master illdependent, censureth and judgeth not only the congregations in the church at Jerusalem to be no churches properly so called, but the whole church of Jerusalem it self for want of a great part of Discipline and for want of Officers, and blameth all other Churches, accusing them likewise of failings and imperfections, saying, that they must be all conferred together for the making up a complete platform, which is in plain English to say they were all defective and not complete and formed churches, which indeed is a horrid piece of blasphemy and deserves condign punishment from all those of his party.

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

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

And first I will begin with the Church of Samaria which is one of the rest my Brother Burton saith must be taken in for the making up a complete platform. This City of Samaria was the Regal City and the Palace or Chamber of the Kings of Israel, and was one of the greatest Cities then in the world, and next to Jerusalem the famousest in all Palestine and one of the greatest in all Canaan for extent, and it must needs be a great one that could entertain the whose Assyrian army at one time, and it was exceeding populous, as all the stories of the Kings and Chronicles witness, in the which we know there was a true Church in Christ's time and that planted by Christ himself, as we may see in the 4 of John where we read that our Savior converted not only the woman of Samaria but many more who were made believers by his Ministry, as they themselves acknowledge and testify; and to this Church were many thousands added by the preaching and miracles of Philip: for it is said of them Acts the 8. verse. 6. 10. 12. 14. that all those that had been seduced by that Juggler Simon Magus, which were in no small numbers, everyone of them being undeceived by the preaching and wonders of Philip, now believed and were baptized, so that there was a mighty company: for it is related that the people of the City with one accord from the greatest to the least, both men and women believed and were baptized. Now if any man shall duly consider and weigh things, this City was no contemptible one, as appears from that I said before; and yet it is asserted by the holy Ghost who is worthy to be believed and credited that all the people of that City from the greatest to the least both men and women believed and were baptized: and therefore they could not all meet in any one place or a few, neither was any one Pastor able to Teach them all, which appeareth in that the Church of Jerusalem at first sent two of the chiefest Apostles Peter and John to Samaria, so that all this shows there was an innumerable company of believers in that City, all which could not meet in any one or a few places as all reason will easily persuade. Besides, the Apostles, Evangelists and the Ministers of those times had another manner of converting faculty, then the Independents in our days, who I never yet heard converted any, though they have perverted and seduced many. For the Apostles and Evangelists and the primitive Ministers there, were immediately sent of God, and inspired with the holy Ghost and spake in all Languages, and did Miracles such as none could do but those that came from God, as Nicodemus said unto Christ, that none could do such works and miracles as he did except God were with him, John 3. 2. for they cured all manner of diseases with their word and shadow, they raised the dead, made the lame to walk, and cast out Devils, and did whatsoever was wonderful. Withall they Preached unto them the glad tidings of joy and peace and of everlasting happiness after a miserable life here; and did also instruct them how to order their ways and conversations here, so that they might live with honor and die with comfort, and be useful to all men both in life and death and after death. And the Apostles, Evangelists and Ministers of those times, as they did good wherever they came, so they lived so holily and unblameably in all manner of conversation, and were men of such integrity, sincerity and of such plain upright dealing, as the people that beheld their conversation, and saw withal their works of wonder that they did, said of them, that gods were come down amongst them in the likeness of men, so that they converted whole cities and countries wheresoever they came; yea, it was an ordinary thing with them to bring whole Nations in a short time, and with a few Miracles to the obedience of the faith, as we may see through the whole Story of the Acts, and from that of Paul, Rom. the 15. verse 18. 19. where the Apostle abundantly declareth the effect of the Gospel and Miracles of those times, who wrought so powerfully wheresoever they came, even to the converting of whole countries and cities, and so they prevailed in this city of Samaria, that the people of the same were speedily converted from the greatest to the least, both men and women, who all believed and were baptized; and what rational man will think, or can believe, that all the people men and women of a mighty and royal city, could meet in any place or a few to partake in all acts of worship, but must necessarily be distributed into divers congregations and churches, if they would partake in all ordinances? and yet all these made up but one Church, as being under one government, that of the Presbyterie; for there were Presbyters ordained in every Church, and in every city, as is apparent from Acts the 14. verse 23. and Titus the 1. And now I have proved that the two Mother cities of Palestine, Jerusalem and Samaria consisting of many congregations, were Presbyterially and classically governed: I will go on to the other cities of the Gentiles enumerated by my brother Burton, and prove that they also consisted of many congregations, and assemblies, and were all subordinate to their several Presbyteries and Classes.

And first I will begin with the city of Corinth, w ^ch was a famous city, and in the which there was an illustrious church, and therefore in it also there was constituted a Presbytery, that was many Presbyters to govern and rule that Church and those congregations under them: for it is said, Acts the 14. that Paul and Barnabas ordained them Presbyters in every church, and Paul and Barnabas were Ministers in the church of Corinth; yea, Paul planted this church, and Apollo with Barnabas, and the Presbyters watered it; and therefore there must necessarily be many congregations and assemblies in that church: For one Pastor or Minister would have been sufficient for own flock, at least a Pastor and a Teacher, or a Doctor would have been sufficient to have fed one congregation: now in that they had many ordinary Pastors, and many extraordinary Teachers in it, with all good reason it followeth, that there were many assemblies and many congregations in that church, which will yet more abundantly appear from its first constitution or planting: for we read of multitudes, both of Jews and Gentiles in that City that believed, Acts the 18. verse 5. 7, 8. &c. and that besides Iustus, Crispus also and all his household, and many Corinthians believed, and were baptized, and the Lord also said that he had many people in that City, ver. 10. which by the diligent preaching of Paul for eighteen months together were converted, verse 11. for whose further building up in their most holy faith, Paul, Apollos, Timothy, Cephas, and many other extraordinary, & famous Ministers and Teachers, besides their own Presbyters, were all constantly employed in season & out of season in preaching the Gospel, and administering the holy Sacraments, and laboring in word and doctrine, 1 Cor. 3 & 4. all the which imports many congregations and assemblies of Believers in that City.

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

The same may be concluded of the Church of Philippi, where verse the 1. Paul and Timothy salutes all the Bishops and Deacons, so that in the first entrance of that Epistle we meet with a college of Bishops and Presbyters, for they were all one, and we meet also with many Deacons; all which proves to any understanding man that there were many congregations and churches; for one Deacon would have served for one congrgeation or assembly; and yet they all made but one church, as being subordinate to one Presbyterie, and governed by their joint consent and common Counsel; and that there were multitudes of Believers there, it is evident from the variety of Teachers, besides their good and godly Bishops; for Paul saith, there were dogs amongst them, evil workers, and those of the concision, and he bids the Philippians to beware of those, Chap. 3. verse 2. and there were many other of their Teachers which were worldly men, that minded earthly things, whom he proclames enemies of the Cross of Christ, who made their belly their God, as too many of the Independent Ministers nowadays do, chapter 4. verse 18, 19. and gives them in command to shun their example, and only to follow his, and such as walked as he did, whose conversation was in Heaven; and many such Teachers there were in the Church of Philippi, and such as taught the Gospel out of good will and sincerely; all which sufficiently prove there were many congregations of Believers in this Church; and that it was yet but one Church, and governed by a classis and college of Bishops and Presbyters. And the same may be said of the church of Galatia, where Paul complains that there were many false teachers amongst them, which he wisht were rooted out, and cut off or destroyed: so that it followeth, that in that church also, there were many congregations, and they were all governed by the joint consent & common counsel of a Presbyterie there; for there were Presbyters ordained in every church, and in every City. And now I come to the seven churches of Asia, and that by name my brother Burton speaks of, viz. the church of Ephesus, with which I will conclude, and this was but one church in the singular number, Revel. the 2. of the which Paul called the Elders to him, Acts the 20. verse 17. In the which church there were such infinites of Believers, as they could not all possibly meet in any one place or a few; yea, Paul himself declareth as much in express words in the 20. chap. verse 20. where he saith that he taught them publicly, and from house to house, which in the original is 〈 in non-Latin alphabet 〉 which by Master Knollys his learning signifies per singulas domos, and therefore by him acknowledged to be many congregations, as in the forgoing discourse is suffic • ently proved; and all reason indeed will persuade it, had it not in words been specified. For Ephesus was a famous city, and a place of great traffic, where Paul preached two whole years, by whose hands God wrought no small Miracles, so that all they that dwelt in Asia heard the word of the Lord Jesus, both Jews and Gentiles; and through other wonders that were wrought in that city, it is related that the word of God grew mightily and prevailed, as it is at large ch. 19. set down, so that great multitudes of the very Scholars, and such as studied curious Arts, were also converted, and burnt their Books, the price of which amounted to fifty thousand pieces of silver, in so much that fear came upon all the Greeks and Jews that dwelt in Ephesus, and the name of the Lord Jesus was magnified. And can any man conceive or believe, that all the Jews and Greeks in Ephesus a mighty city, and a mart Town, could all meet in any one place together to communicate in all acts of worship, yea? were it not a madness to think so, if the very diversity of their languages and tongues of the people did not dissuade it? for if they would all be edified, they must understand their Ministers preaching unto them, which so many people of several Languages and dialects could never do by any one; for it was then a Miracle to have the gift of tongues, which for the most part were conferred upon the Ministers, and Publishers of the Gospel, and upon such as were to be sent from place to place, and from City to City to convert the Nations, such as were the Apostles, Evangelists and Prophets, all extraordinary men, and very seldom had the ordinary people the gifts of the Holy Ghost conferred upon them, but it was chiefly upon some select and chosen ones, not upon all promiscuously, bu • upon such as the Apostles laid their hands; for if it had been upon all, then Simon Magus needed not have offered money to the Apostles for the purchasing of the gifts of the Holy Ghost, if those graces had been promiscuously given; but without all doubt it was but to some sortsof men for the most part that the gift of tongues was distributed, such as the Apostles made special choice of, for so it appears, 1 Cor. 12. ver. 10. 11.

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

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

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

This is the Answer, the Author of the New Lights from the Summer Islands in the name of all the Independents makes to this Argument, page 133. And if words may serve for answers, those of the congregational way will never want Answers and Replyes; but we look for reasons and not for words in any men that shall deny our arguments: And therefore when he hath no reason for his gainsaying, the argument shall forever stand in force, to prove many Congregations and many Churches in the Church of Ephesus and in the other six Churches. And truly he granteth the argument whiles he seem • h to oppose it, saying, that the words may be taken consequenter as well as antecedenter: So that he acknowledgeth the wor •• may be taken antecedenter as well as consequenter, that is, with relation to what goes before, as well as to what follows: viz: both ways▪ which is as much as I require and as much as by the argument I labored to prove. For whoever denied that when Christ spake to his Apostles bidding them watch, that what he spake to them, he spake to all men? So whoever yet denied that when Christ in the conclusion of everyone of his Epistles to the Asian Churches, said, Let him that hath an ear hear what the spirit saith to the Churches, that by Churches there, Christ hath as well reference not only to all the seven churches in Asia, but to all succeeding Churches to the worlds end, that they should by their examples be forewarned lest they likewise offend in the same manner? For all men know, That whatsoever was written, was written for our instruction upon whom the ends of the world are come: Though primarily, principally and antecedenter he hath reference to all the several Congregations, Assemblies, or Churches in each of those Churches; as first to those of Ephesus which is yet called but one Church in the singular number, as the others also, as consisting of many several companies and several congregations, yet being all combined together in their several Precincts and subordinate to each of their Presbyteries, were all collectively taken but for one Church within their particular jurisdictions: and therefore Christ speaks to them all severally in the conclusion of all his Epistles in the number of multitude as to many, though in the beginning of his Epistles he writes to them all as particular and singular Churches, because though each of them consisted of many congregations (as I said before) yet they were subordinate to their several Presbyteries and governed by the common counsel of their several Presbyteries in a classical way.

And there is all reason to convince any man that the word Church in those Epistles should as well be considered collectively, as the word Angel: Now all orthodox writers and the very Independent Ministers themselves hold that by Angel is meant all the Ministers and Presbyters in each of those several Churches: And therefore if the word Angel in those several Epistles may or be to be taken and interpreted collectively for many Ministers; then the word Church also may or is to be taken collectively for many Churches: For those of the congregational way do acknowledge, that Pastor and • lock are relatives and have reference one to another: Now if there were many Pastors in each of those Churches, then there must likewise be many Flocks in each of those churches: but that there were many Pastors and Bishops in those churches it is manifest by their constitution: For the Apostles ordained Presbyters in every Church Acts 14. and in the church of Ephesus by name we find many Presbyters and Bishops, a whole college of them Acts the 20▪ ver. 17, and 28. And therefore it is manifest there were many congregations and assemblies of Believers as in that church so in the other six: for in express words Paul says that he preached unto them in the Church of Ephesus publicly, and 〈 in non-Latin alphabet 〉 that is in every house which is by Master Knollys acknowledged to signify many several congregations in that church. And as it is at this day amongst us, when the Independents preach publicly and from house to house or in every house, everyone of the shallowest understanding knows, that they have several congregations and several meeting places, and therefore several churches: even so it is to be understood by the same expression, that there were many churches in that one church of Ephesus, because they had many assemblies and many meeting places which the Scripture saith, they had both publicly and privately. It seems that the Magistrates there were converted, and the Christians in that city had obtained so much favor from them, that they allowed them public places of meeting as well as private, as may be gathered from Paul's words who said, That he had taught them publicly and from house to house.

Now where there were such multitudes of people as could take up a famous Apostle night and day for three whole years together, who ceased not all that while to warn everyone with tears Acts 20. 31. and that publicly and privately ver. 20. and where there were many more extraordinary Teachers, besides a whole College of Bishops and all of them faithful and painful Preachers as appears Revel. 2. ver. 2. and all these likewise continually employed, there of necessity there must be several churches and congregations: but in the church of Ephesus there were such multitudes of people as employed the Apostle Paul for three whole years night and day and many other extraordinary Ministers, besides a whole college of faithful and laborious Pastors and Bishops: Ergo, there were several churches and congregations in the church of Ephesus, and therefore the word church is to be taken collectively, as well antecedenter as consequenter as well as the word Angel: for there is the same reason of both.

Now then if the word Angel in the Independents opinion 〈◊〉 to be taken collectively, the word church by as good Authority is to be so taken, and therefore as there were many Angels and Ministers in the church of Ephesus, so there were many Assemblies and churches in that church, by all which it undeniably followeth that one church may have many churches in subordination to it, as this of Ephesus and the other Asian churches had, and consequently was Collegially and Classically governed communi consilio presbyterorum: Now then when the the church of Ephesus and all the other churches my brother Burton enumerateth were all so governed, it follows that all these churches must be a pattern of government for the regulating and moderating of all other churches to the end of the world, which being all Presbyterially and Classically governed as hath been proved, all other churches at this day are to be Classically and Presbyterially moderated; so that now when it is manifest both by Scripture and reason and by the Independents own concession that the word churches may be taken as well Antecedenter as consequenter, it matters nothing what Master Baines thinks to the contrary, whose judgment in this business is very erroneous, how Orthodox soever he was in his other writings: for there is no man though of never so greatlearning or parts, no not an Angel that shall ever by God's assistance make me believe or embrace any doctrine or opinion that is contrary unto the holy Scripture and all sound reason, as this novel tenent and whimsie of the Independents is: and truly so it appeareth to be from my brother Burtons own words: who by his induction of so many churches and by that nigh relation he affirms they all had each to other, and amongst themselves, concludes they were all dependent, For if there was as great or nigh a relation between church and church, as is between member and member in the body of a man (as he asserteth) so that the one cannot say to the other I have no need of thee, then of necessity they must be all dependent: but there is as great or nigh arelation between church and church as my brother Burton asserteth, as there is between member and member, so that the one cannot say to the other I have no need of thee: Ergo they are all dependent. For the antecedent it is so clear that all intelligible men will assent unto it. And for the assumption, my brother Burtons words confirm it, and therefore the conclusion doth necessarily insue.

And if men would but consider and that duly, the m • nner of the civil government in all the Cities we read of in the Old Testament, both in Judah and Israel, and the Ecclesiastical government in them, the truth would, easily be perceived and the controversy would quickly be at an end amongst all sober minded Christians. Now in those several Cities we shall find, that under their several Kings and Princes they were all governed by a secular Presbytery called by the name of Elders and Nobles, whose civil power and Authority under those Kings and Princes extended as far as the several bounds and territories under their several Cities delated themselves and not only within their walls: for as at their first constitution they were so many several kingdoms as the Scripture relateth and had their several jurisdictions and bounds; so into whosesoever hands and Authority they were in succession of time devolved, either by conquest, donation agreement or compact, they commonly continued their Antient dimensions and limits, and as far as their secular power extended it self in respect of their civil government and policy, the same limits did the Ecclesiastical ever observe, and governed all the Towns and Villages under them, all whose inhabitants and dwellers in their several abodes and habitations within the compass of their several jurisdictions were called Citizens, and the whole country in their several precincts were called by the names of the several Cities, as all Histories relate. And if we will but examine the Annals of times, all men may find that which I now say to be true. For we see in the change of all governments, from Democratiall to Aristocratical, and from both to Monarchy, that as far as their bounds and limits extended themselves before their changc, the Monarchsor Kings that either invaded those Governments or were brought in by election or the free choice of the people, extended their sole power to the extremist limits of those several governments and in their own name ruled those several Countries, which before were governed by the Common counsel of their States, Senats, Elders or Judges, as we see it happened not only in the kingdoms of Judah and Israel after the government of the Israelites was changed into a Monarchy, but even in the Roman Empire and all other kingdoms; for when Caesar had invaded the Soverainty and had made himself Perpetuus dictator, as far as the bounds and limits of the Roman Aristocracy extended its self before the change, so far did his sole power expatiate and extend it self after the alteration; and the same power did all the succeeding Emperors exercise to the extremest bounds of that Empire till the dissolution of it, as all Histories declare.

Even so when the several Presbyteries through the Christian world were through the cunning and policy of Antichrist, that man of sin, changed into Episcopacies, as far as the several Presbyteries extended themselves, so far did the several Bishops appointed over them extend their sole power and exercise their sole Authority. Hence arose so many broils contentions and digladiations amongst those several Bishops about the bounds and limits of their several Seas and jurisdictions, of which all Ecclesiastical stories are full; all the which do sufficiently prove and declare to any man of but ordinary understanding that in those several Cities which were after their change of government, the Seats of their Bishops and Prelates, they had many Towns and Villages and many Churches and Congregations under them all the which before this alteration were all governed by their several Presbyteryes respectively and were all uuder them, and were ordered and moderated communi consilio Pesbyterorum which the Independents themselves do acknowledge, and my brother Burton by name in his vindication.

Hence is was that the blessed Apostles went from City to City, to Preach the Gospel there in their Synagogues, as the whole Scripture of the new testament relateth, and they did not only Preach the Word to them in their several Cities, but in each of them ordained and constituted Presbyteries, giving charge to Titus and Timothy to do the same, leaving the government of all those congregations and Churches in those several Cities in the hands of those several Presbyteries in their several jurisdictions, enjoining also those several Presbyteries and Churches to observe the Decrees of the Synod and Council of Jerusalem, and commanding the people, all Christians and believers in those several Cities under them, to be subject and obedient to all their several Ministers and Guides set over them, and to observe all that they should from God teach them to observe and do, as we may see out of the several places I set down at large in the foregoing discourse, as out of the 14. of the Act. 23. Acts 20. 27. 18. Tit. 1 verse 5. 1 Tim. 5. verse 17. Heb. 13. verse 7, 17, 24. and the first of Pet. 5. 2. I am. 5. 14. and Acts 15. 23. Acts 16. 4. Acts 21. 25. All which places of holy Scripture, and all the Arguments by which I prove all the Primitive and Apostolical churches to be classically governed, my Brother Burton and I. S. passed by, not so much as taking notice of them, as they did not of those multitudes baptized by John the Baptist, and Christ's Disciples, of whom likewise they took no notice as not formed into a church or churches. But as our Savior said to the Seducers, Matth. 22. Ye err not knowing the Scriptures; so I may truly say of all the several Sectaries of this time, they err not knowing the Scriptures, nor the power of God to punish them for their wickedness; For would they but take the word Church in that sense the holy Scripture delivereth it unto us and relateth it, the controversy would soon be at an end. Now the word Church in all the places above quoted, and through the whole Scripture of the New Testament for the most part, is taken collectively, either for all the catholic invisible or visible Church, or for the representative body of the church, or for many congregations and assemblies of Believers, all combined together under one government, either in a city or country partaking in all the Ordinances, as in preaching, and praying, and the administration of the holy Sacraments, and in the exercising of godly discipline; not only within the walls of those several cities, but through all the towns and villages, as far as the bounds and limits of their several governments, precincts, and jurisdictions did extend, as Acts the 15. 23. The Apostles and Elders send greeting unto the brethren which are of the Gentiles in Antioch, that is, to the Church in Antioch, and in Syria, and in Silicia. So that church is most often taken collectively, as the church of Geneva at this day, and of Basil, and the other reformed Cantons, as it was in the seven churches of Asia. Now when the word church for the most part in holy Scripture is taken in this sense, as the church at Jerusalem, the church of Samaria, Antioch, Philippi, Corinth, &c. and where there were many congregations and churches combined together, and all collectively taken, in this the Independents and all Sectaries err, that they always take the word church for no more then can meet together in one of their pipkin congregations, to partake and communicate in their Ordinances; whereas the Scripture as I have in all the forgoing discourse sufficiently proved, taketh the word collectively for many congregations under one government, although everyone of those several congregations considered apart and by it self may truly and properly be called a church, as being a Branch and Member of some particular church, and communicating in all essential Ordinances with it, as hath abundantly been proved; yet still it is considered but as a Member, and a Branch or part depending upon the whole particular church under which it is, and therefore classically governed.

From all which I may conclude, that when all those several Churches, as that at Jerusalem, Samaria, Corinth, Philippi, Ephesus, which my brother Burton saith must be brought in to make up a complete pattern of Church government, were all collectively taken, and classically and collegiatly governed, as consisting of many congregations, and yet but under one Presbyterie in their several precincts and jurisdictions, my Arguments will everstand good; yea, they are all strengthened from my brother Burtons Concession and his express words. For if when there were but three thousand Believers in the Church at Jerusalem, as it appears, Acts the 2. they were then forced to sever themselves into divers companies, because they wanted a convenient place so spacious as wherein to break bread, as my brother Burton saith, how impossible a thing was it for them all after that time to meet together in any one place or a few, when the church at Jerusalem multiplied daily, and that by many thousands, and at last grew so numerous as they amounted to many Myriads, or innumerable companies, as appeareth Acts the 21. all which notwithstanding my brother Burton passeth by and taketh no notice of, willfully deceiving the poor people, in concealing from them so apparent a truth: But should I take notice of the error of his words and discover all his jugglings, my discourse would swell into a mighty volume: for to speak the truth, his expressions contain in them a heap of fraud and confusion, all which he must one day give a severe account for. But not to take notice I say of his several failings: what he grants, is to be taken notice of, viz. that when the Church at Jerusalem was in its infancy they wanted a convenient place spacious enough to communicate in all ordinances, and therefore they were constrained to sever themselves into divers companies in several private houses to communicate▪ Then of necessity when that Church was multiplied into many ten thousands, they must needs be distributed into many and many congregations and churches to partake in all the Ordinances, and all these were but one church, and under one Presbytery, as my brother Burton acknowledgeth.

So that now I am most confident every judicious Reader will easily perceive, that my Brother Burton, and all those of the congregational way merely trifle, and delude the poor and ignorant people, whiles with their scriblings they trouble the world, in making rents and schisms in church and state.

But hear yet how he cavilleth: the church of Jerusalem saith he, cannot be a pattern to all churches, for then all Churches must have seven Deacons, and must be all subject to someone Church; because things in question, were there debated and determined, and sent to other Churches to be observed; and in regard also that that Church was infallibly guided by the Holy Ghost; in which respect, the resolution of that Church was with authority; it pleased the Holy Ghost and us, which no particular Church since can ever say. In these respects (saith he) it follows then that the Church of Jerusalem remains not in all things a pattern for other Churches; for a pattern must be in all things imitable and perfect. Thus my Brother Burton makes a noise to little purpose, contradicting all those of his own party that I ever yet read or talked with, who all acknowledge that the Church of Jerusalem was a pattern to all churches; and from the example of that church, (as they pretend) they form and govern all their churches, and labor to reduce all to that pattern, and ground all their proceedings upon the Plat-form of that church, and do all as they affirm, in imitation of that, holding Synods to be one of God's ordinances, and ground it upon the meeting of the Apostles and Elders in the 15. of the Acts: and yet my Brother Burton here maintaineth the contrary, as his words sufficiently declare: for which his grollery, I believe all those of his Fraternity will give him little thanks, and blame him for his so great haste in answering me: who in his wise Epistle to the Reader saith, I hasted at last as fast, as before I was slow, if possible to recover our brother: so that it seems he made more haste then good speed (according to the Proverb) Canis festinans caecos parit catulos, and will have cause at leisure to repent; for he hath by this his juggling and conjuring quite rased the foundation, and overthrown the whole Fabric of the new Bable of Independency, which his brethren had been so busy and diligent to lay, erect, maintain, and uphold, and that from the example of the Church of Jerusalem.

But it will not be amiss to examine his trifling reasons of this his gain-saying, and denial that the Church of Jerusalem cannot be a pattern to other churches: for then saith he, every Church must have seven Deacons, and all Churches must be subject to one Church, and to the Decrees of that Church, which they cannot be, there being none now infallibly guided. Thus my Brother Burton out of the acumen of his wit disputes at randoun: after the very same manner did the Prelates in their generation dispute against the godly people they termed Puritans, when they alleged the example of Christ and the blessed Apostles in receiving of the Sacrament of the Lord's Supper, as that they all received it either sitting or using a Table-gesture: and therefore that all Christians, and Christ's Disciples were bound to imitate and to follow his and the Apostles examples rather then Antichrists, as a pattern set down to them of receiving the Holy Communion to the end of the world.

To which the Prelates, and those of that faction replied, that if the Puritans would make Christ and his Apostles in receiving the Lord's Supper a pattern for their imitation; then they must always celebrate it in an evening, and that after supper, and in an upper room, and in a private house, and not in public, and then they must never exceed twelve or thirteen communicants, and they must be all men and no women: and an hundred such other toys they brought to prove, that the example of our blessed Savior and his holy Apostles was not to be a pattern of imitation for the receiving of the Lord's Supper to all Christians in succeeding ages: and after the same manner doth my brother Burton now trifle to no purpose. For as the example of Christ and the blessed Apostles was a pattern in respect of substance, and not in every circumstance, which was never required; so was the church of Jerusalem, in respect of substance, and not in every circumstance to be a pattern to all churches for their imitating to the end of the world; As for instance.

The church at Jerusalem had liberty given them by the Apostles to nominate and make choice of Deacons, when there was a necessity of such Officers & to nominate and make choice of as many as they thought sufficient for their occasions. And in this it was a pattern to all churches in succeeding ages, that they likewise if they had need of Deacons, might make choice of holy and godly men, and of approved integrity, and of as many as they had need of, whether fewer or more, and as often as their occasions required, no church being limited for the number; and as the Apostles only in that church ordained the Deacons, and not the people, so the Ministers and Presbyters only, in all churches should do the same. And as upon any difference amongst the brethren that are joined together in church Fellowship (as it happened then between the Grecians and the Hebrews, Acts 6. about their widows, who they thought were neglected in the daily Administration) they made their appeals to the Apostles for redress; so in this the church at Jerusalem is a pattern to all other churches upon any occasions of such or the like difference, to appeal unto their several Presbyteries: and as they willingly submitted themselves to their determination, so when the Presbyters command or appoint anything in the Lord, and according to his word, the people are to yield willing subjection & obedience to their order; and in their so doing to make the church of Jerusalem their pattern: and as in the church of Jerusalem there were many congregations and churches, and all these were combined together, and subordinate to one Presbyterie in this also the church of Jerusalem is to be a pattern to all churches in succeeding ages, that they may do the like in imitation of that church, which is forever to be a pattern to them; and as upon occasion then certain men went down from Judea to Antioch, Acts 15. 1. and troubled the people there and in other churches, with words subverting their souls, saying that they must be circumcised and keep the Law verse. 24. pretending they came from the Apostles and had a command from them of their so doing, so that upon this the churches sent unto the Apostles and the Elders at Jerusalem for the determination of this business in debate, & waited patiently for their resolution, without making any rents or schisms in the church: and as the Apostles and Elders of that church and of other churches called a council and Synod and there disputed and debated the matter with arguments and reasons searching the holy Scriptures What was the good will and pleasure of God in them, and accordingly determined that difference and question by the written Word, and from thence commanded that the Decrees of that Council should be observed in all Churches.

After the very same manner in this their so doing, the church of Jerusalem is a pattern to all other churches upon the like occasions, it any difference of opinion rise amongst the churches, or if any new heresies spring up tending to the subversion of the souls of the people, how holy and godly so ever they seem to be that broach them, and what pretence so ever they make that they have them from divine Authority; I say upon the like occasions in Imitation of the Apostles and Elders in the church at Jerusalem, Kings and Princes, and Christian Magistrates and those that are in Authority, may call a council or Synod of Divines together; and as the Apostles and Elders there debated things by dispute and reason, and by searching the holy Scripture found out the truth, and determined the question and sent their Decrees which were binding, to all other churches: so I affirm also in this their so doing that church is a pattern of imitation to all churches in all Nations and Countries and Christian churches in them, that Ministers out of several Presbyteries in a representative body may meet together by the appointment of their Magistrates, and dispute those questions by reasoning and discourse, and finding by searching of the Word of God, what his good will and pleasure is, may determine the question accordingly, and give out their decrees grouned upon the written Word, with authority to be observed by all those churches under their several Jurisdictions; and as the people then did patiently wait till the determining of that difference without making of any rents, schisms, or separations, one from another, and did then yield obedience to those decrees without any reluctance, but observed them all willingly after the debate; so ought all people in imitation of them and following their example, with patience to wait, without making any rents and divisions, till things are fully discussed and determined in any such Synod or council, and then willingly and cheerfully submit themselves and yield obedience to them, and in their so doing they have the church at Jerusalem for a pattern and the Apostles and Elders of that church and the other churches for an example of imitation so long as they enjoin nothing contrary to the Word of God. For this way of governing the church by Synods and Councils, upon differing and dissenting opinions between church and church, and upon occasion of any new Heresies sprung up in Christian Countries or any old ones revived, as it hath its pattern from the church at Jerusalem and that of Antioch which is left for our imitation that all churches upon the like occasion should follow it; So this way of ruling is grounded upon most excellent reason: as most agreeable both to the Law of God and nature and the practice of all Nations and Kingdoms of which we have many presidents in the holy Scriptures besides this council at Jerusalem and some others. For as all Nations and Kingdoms have been ever governed by general councils and have ever had their several appeals, from inferior Courts and councils to Superior upon either public grievances, or upon any differences between Province and Province, and County and County, or between Corporation and Corporation, or City and City, or upon any Pressures or oppressions, or impeachments or encroachments of each on the others liberties or through injustice or injuries done to each of them, from some that are in power and authority; So the church of Jesus Christ which is his Kingdom, is inferior to no other Kingdom upon earth; but in that also the several Corporations that are under it, which are so many Presbyterian churches, have in like manner the liberty of their appeals upon any of the aforesaid or above named occasions. And although they all enjoy equal privileges amongst themselves (as the several Provinces, Counties, Corporations and Cities in any kingdom do) so as they cannot severally and by themselves considered, give a Law each to other; yet as in a general council in Kingdoms and Common-wealths, when the Knights, and Barons and Burgesses of each of them are all met together in their representative bodies in a Parliament or Diet, may being so Assembled together, not only redress any abuses, and punish Del • nquents, but also for the better government of those several Do • in • ons for the future, give Laws to each Province, County, City and Corporation, yea and unto the whole Country, And enact penal Statutes both to them, and to the whole Countries under them according to the fundamental Laws of the Kingdoms and Countries. In the same manner it is in the visible Catholic church which is Christ's Kingdom: although in it, the several Presbyteries and churches considered by themselves and as having equal Authority amongst themselves, cannot give Laws to each other, severally and by themselves considered, as the Church of Corinth, and that of Antioch, and Ephesus, and the other could not prescribe to each other a rule or Law to walk by with Authority, but only in an examplary way by well doing: yet all these several churches joining together in a general council, as they did at Jerusalem Acts the 15. and having from each of them deligated and sent their Presbyters and Ministers as so many Burgesses, of their several cities and Corporations, and they being all met together upon any grievances and having by debating of the matters and differences in question by dispute and by disquisition found, What is the good will of God, and what is his pleasure in his good Word and in the holy Scriptures which are the Fundamental Laws of his Kingdom may in any Christian council so called, and ordering their business as the council and Synod of Jerusalem did, give out their Decrees and those binding ones to all those several churches that are under their jurisdictions, and all these several churches ought to yield obedience to them. And in this their so doing they have the church of Jerusalem and the other churches a president and a pattern. For (I say) in all these respects the church at Jerusalem is a pattern to all other churches. And as in the church at Jerusalem, Corinth, Philippi, Samaria, Ephesus, &c. the Apostles, Evangelists, and the Presbyters in everyone of those churches had the charge of each of those churches committed to them in common, as is manifest from all the places above quoted, and through the holy Scripture; and as they fed them all and governed them all in common: so in that also both the church at Jerusalem and all the other churches (according to my brother Burtons doctrine who saith they must all come in for the making up of a complete platform) I say as all the Presbyters and Ministers fed those several churches in common, so they are a pattern to all churches in all succeeding ages to the end of the world, that they may do the same in their several and respective Presbyteries. Neither is there any president or example in all the holy Scriptures of the new-Testament, that any church had its peculiar Pastor and Teacher, or Doctor alloted to it, with but two or three Elders and a Deacon with a slender congregation of people of the which they only had the cure and care for the feeding and ruling of it, and the which had absolute Authority within itself, and from which there was no appeal, the which notwithstanding the Independents assert is a true formed church after the new testament form; such a model of a church I affirm can never be shown or proved in all the new testament. God (saith Saint Paul 1 Cor. 12. verse. 28.) hath set some in the church; first Apostles, Secondarily Prophets, thirdly Teachers, after Miracles, then Gifts of healing, helps in government, diversities of Tongues; are all Apostles? are all Prophets? are all Teachers? &c. and in the 4. of the Ephesians verse. 11. When Christ ascended on high, he gave gifts unto Men, &c. and he gave some Apostles and some Prophets: and some Evangelists: and some Pastors and Teachers: for the perfecting of the Saints &c. all the which places are to be understood concerning the Catholic visible church. So that to appropriate these places of Scripture to any particular church, as those of the Congregational way do, is to abuse and pervert the holy Scriptures for the upholding of their unwarrantable proceedings: for if these Scriptures are to be applied unto every particular congregational church, then there must not only be a Pastor and a Teacher, but many Pastors and many Teachers in each of them besides other church officers; and then the Pastors and Teachers would be more in number many times then the flock; and if we look upon all particular Churches founded by the Apostles which must be a pattern indeed to all churches, then we shall find that in all of them, severally, they had many Presbyters, as in the 14. of the Acts and in the 20. of the same, and in all the above cited Scriptures doth abundantly appear. So that there is no ground in all the holy Scripture of the new model of the Congregational way: for following the express Scripture, (to use my brother Burtons own words) the first formed church we find is in the Acts the second, which consisted of many thousands, and in that church there were no distinct officers and members united into one church body respectively: for all the Apostles and Ministers of that church fed and ruled that church in common: and therefore after the very same example and pattern may all Christian churches to the end of the world do the same and be well formed churches, & yet have neither a particular Pastor nor Teacher, nor distinct officers amongst them: for neither the church of Jerusalem, nor any of the Primitive and Apostolic Churches had that distinction of officers amongst them, and all and everyone of them nevertheless were well formed churches, and therefore in this they be a pattern to all churches.

And as in the church of Jerusalem and in all the other churches all those that were converted and added to them were none of them forced to walk either Days, or Moneths, or years with them before their admission, that they might either know the Saints and Members of that Church, or be known of them, no • were ever forced to make a public confession of their faith, and bring in the evidences of their conversion or to enter in by an explicit particular covenant, and to obtain the consent of the whole church before their admittance: So in this the Church of Jerusalem and the other Churches of the New Testament are to be a pattern to all other churches to the end of the World that they may follow the example of that Mother Church, and all the primitive Daughter-Churches in admitting of their Members without any of these things; for that was the first formed Church, and yet she required no such things of any that were added into her. But of this in its due place.

And as the Ministers of the Church in Jerusalem, the Apostles and Teaches only had the power of government, and admitting of Members, and did it without the consent of the people, as we may see in their first admission of Members, who applied themselves unto the Apostles only, saying men and brethren what shall we do? and not unto the people; and as in that Church, when the people and Believers opposed any that desired to be admitted, as they did Saint Paul, Acts the 9. verse 26, 27. of whom they were afraid, not believing he was a disciple, and he then appealing to the Apostles, who upon hearing of the truth of the business, they admitted him coming in, and going out without their consent; in this also the Church of Jerusalem is to be a pattern to all Ministers and people in all succeeding Churches, that it is the Ministers place only to admit of Members, and not the people's, and if they should gain-say the admission of any upon either their fears or jealousies, or out of other respects, that then they may have their appeals from them to the Presbyters in each Church, and giving them an account of their faith, they are by them to be admitted, notwithstanding the dislike and dissenting of their brethren; for of this way of proceeding we have the Church of Jerusalem for a pattern.

And as the Church at Jerusalem, and all the other Primitive Churches never made any rents and schisms from the public assemblies for some failings, but always constantly frequented their public meeting places, notwithstanding the many corruptions of the Teachers, both in Doctrine, Discipline and Manners, and had not only the example of the blessed Apostles, but of Christ also in so doing, who when he was questioned concerning his doctrine, said, I taught publicly in the Temple, and in the Synagogue, and not in corners and by places, and he enjoined the people also to do the same, Matth. 23, saying, the Scribes and the Pharisees sit in Moses his seat: all therefore whatsoever they bid you observe that observe and do, but do not ye after their works, &c. So likewise other Churches to the end of the world ought to imitate this Church as their pattern, not to separate from the public assemblies, and those Churches for some failings, especially when they are found in doctrine, and preach all saving truths needful to salvation without any mixture of human inventions; and so much the rather all Churches ought to imitate the example of the church of Jerusalem, and the other Primitive Churches in this, not only because they have Christ's both example and precept for it, but because also separation is blamed by the Apostle Paul in the Hebrews, Heb. 10. and therefore forbidden, who saith, verse 23, 24, 25. Let us hold fast the profession of our faith, without wavering (for he is faithful that promised) and let us consider one another, to provoke unto love and good works, not forsaking the assembling of ourselves together, as the manner of some is: but exhorting one another, and so much the more, as you see the day approaching, It seems the Jews presuming of their own holiness, and that they were the peculiar people of God, thought basely of the Gentiles, and began to separate in that regard from their public assemblies, as too many nowadays of the Ildependents do from their brethren, thinking themselves more holy then they: the Apostle therefore writing to his countrymen the Jews, blames them for this, and in them reproveth all that do the like, and forbids them so to do; and Saint John speaking of such as made schisms in the Church, saith, that if they had been of us they would not have gone out and departed from amongst us; but in that they separated from amongst them, it was manifest that they were not of them: so that he maketh it a mark and note of Apostates to make rents and schisms in any Church from the public assemblies; in all these regards therefore we ought to take heed of separation, and ought in this to make the church of Jerusalem and the other Primitive Churches our pattern and example, and not to separate from the churches and assemblies of the Saints, though indeed there should be many failings in them, which when the churches of the congregational way daily do, they are highly to be blamed as offenders against precepts and presidents, both of Christ and the blessed Apostles, and against the example of all the Primitive churches who never did it; all the which notwithstanding my brother Burton saith ought to be conferred together for the making up of a perfect pattern for our imitation; they therefore not following their pattern, but making rents, have in their so doing much to answer for.

Lastly, as the church at Jerusalem, and all the other churches my brother Burton enumerates, are to be a pattern to all churches in succeeding ages, in their well doing and in what was praise worthy: so likewise, wherein either the whole churches, or any officers or members in them, were failing in their duty, and for it either reproved, threatened, or punished for their own disobedience, or but for their indulgence at others in their sins, as old Eli, I Sam. 3. in that he did not correct and chastise his wicked sons, and the seven churches of Asia for their particular failings, especially those of Pergamos, Thyatira, and Laodicea, for suffering the doctrinc of Balaam, Jezebel, and of the Nicolaitans, though it was not with approbation of the same, but only in that they connived at them, and did not exercise their power in casting out those offenders, and punishing those lukewarm Laodiceans, who were indifferent what religion was set up or embraced amongst them; I say in all these respects, both these churches and people and all other churches for their failings and punishments are examples to us, to teach and forwarne us not to offend in the like manner, lest partaking with them in their sins, we partake with them also in their several plagues and punishments: for whatsoever was written was pend for our admonition upon whom the ends of the world are come, 1 Cor. 10. verse 11. and therefore if we will tolerate all religions among us, and shall not be zealous for the honor of our God, and labor by all our might to establish his true worship, and for the extirpating of all heresies and scandals, the Lord will have a controversy against us, as he had against them, and if we repent not, will remove his Candlestick from us, and leave us in darkness and in the shadow of death, as he hath done those churches in Asia, who are all now under the Mohammedan superstition. For we must take notice, that as every command of God is both preceptive and prohibitive; so there is something in the practice and manners of all the Saints and churches of God, as that in the Israelites, 1 Cor. 10. and in the above mentioned churches that have some things in them to be shunned and avoided, as their special sins and failings, and some things in them likewise to be imitated, as their zeal, piety, virtues, and godly examples, and holy courage, which as they are all praise worthy, and for which they ought ever to be honored, so they are set down for our learning and imitation that we should do the same; yea, this their example is as a command to us that we should follow them in this their well doing; and where they did evil and failed in their duty, in this, there is a prohibition to all Christians and to all churches in succeeding ages to the end of the world, to take heed left they do the like, and so fall into the same condemnation, as Paul speaks, 1. Tim. 3. verse 6. where prohibiting the Evangelist to ordain a novice for a Minister, (he saith) lest being lifted up with pride he fall into the condemnation of the Devil: for by his pride he was cast out of heaven, that saith the Apostle he was condemned for; therefore lay thou no hands upon a novice, lest he be lifted up with pride and fall into the same condemnation.

So that in all the former respects, both the church at Jerusalem, and all other churches, and the people of Israel are a pattern to us, upon whom the ends of the world are come, that we should always set them before our eyes, if we desire to enjoy those mercies and blessings they partaked in for their well doing, or to shun and avoid those punishments were inflicted upon them for their sins negligences and rebellions.

And this I thought good to say, in way of answer, to my brother Burton concerning the Church at Jerusalem, and the other Churches enumerated by him, all the which he asserteth are to be conferred together for the making up of a complete pattern and plat form of Church government, and yet grollishly denieth that they can be a pattern in all things, which to speak the truth, is a piece of non-sense and a contradiction.

But before I conclude with him and shut up this discourse, I shall desire the Reader a little to ponder and weigh my brother Burtous expressions in the very entrance of this his answer, and reply to his own argument. For your indefinite enumeration (saith he) of those multitudes baptized by John the Baptist, and Christ's disciples, we take no notice of them, unless formed into a Church or Churches: but following the express Scripture, the first formed church we find is in Acts the second.

These words deserve due consideration. Amongst those that were baptized by John the Baptist, Christ himself was one, the Lord of life, who sanctified that ordinance in his own person, and that in a special manner, as being done by his special command, and that for the fulfilling of all righteousness, both in himself and in the Baptist, as it is at large set down, Matth. 3. and it was ratified by all the blessed Trinity, as by the immediate descension of the Spirit of God upon Christ, in the likeness of a Dove who was the person baptized, with a voice from God the Father out of Heaven, saying, this is my beloved Son, in whom I am well pleased. So that Christ, God the Father, and God the Holy Ghost did sanctify and confirm this ordinance, not only to all those that had been baptized by John, and Christ's disciples, who were also baptized by John: but to all those in all future ages that should be baptized by Christ's disciples, and all his faithful Ministers, which he sent into all nations to preach and baptize them, Matth. 28. to all which he promised his presence to the end of the world. So that I am most assured, all good Christians believe, that Christ was well baptized; and if he was well baptized, it cannot be denied but that all those that were baptized by John and Christ's disciples, were all likewise well baptized, and were all good Christians: for both John, and the Disciples had their commission from God and Christ himself for their so doing; and therefore if any authority from Heaven, and a special command from God, and a mission from him, be of any force to ratify, and ascertain any ordinance, then the baptism of John and Christ's disciples was authentic; and all those that were baptized by them, ought to have been taken notice of by my brother Burton, and all the Independents, as formed into a church or churches, except they do indeed believe, that Christ the King and head of his church, with his blessed Apostles and all his seventy Disciples, whose names were written in Heaven, and all those multitudes of men and women, that administered unto him and followed him, of whom he gave this testimony, Matth. 12. ver. 49, 50. Behold my mother and my brethren; for whosoever shall do the will of my father, which is in heaven, the same is my brother, & sister and mother; except I say they believe all these cannot make up a formed Church or churches, which were impiety to think.

Now I refer it to the judgment of any well grounded Christians, whether or no they do not believe that the great Pastor and Shepherd of our souls Christ Jesus, with his mother, brethren and sisters, with all those that heard the voice of this their Shepherd, and knew it, and therefore followed him, and believed in him, with all Johns Disciples and those that were baptized by his and Christ's disciples Ministry, cannot as well make up a formed church or churches, as any of our new formed congregations with a Pastor and Teacher, and a few other of their conceited Members? I am fully persuaded, that upon due deliberation, they will say, they can see no good reason, but that Christ the chief Pastor of his sheep, and so many true believers and Saints with him, should not all of them as well make up a formed church or churches, as ten or twelve in one of our new congregations; and therefore that they ought to have been taken notice of by my brother Burton, and those of his Fraternity as formed into a church or churches; which notwithstanding they do not, asserting in express terms, that they take no notice of them as formed into a church or churches; which if it be not the highest point of blasphemy and temerity, I know not what either blasphemy or rashness is in any.

The Ildependents have unchurche • all the reformed churches, and all churches but those of the congregational way, and now they unchurch all those glorious Christians that were baptized by the Baptist and Christ's disciples; we (saith my brother Burton in the name of them all) take no notice of them unless formed into a church or churches. So that we may not wonder, at least we may not take it in ill part that they unchurch us, and deny our churches here in England, and all other reformed churches, to be formed churches after the New Testament form; for they say the same of Christ and all that believed in him, and that were baptized into him, whiles he was upon earth, affirming, that they were not formed into a church or churches. So that having so good company, we may the more quietly sit down, when we are so like our Master and his Disciples and Followers, of all the which they say they take no notice of them as formed into a Church or Churches.

These words may not slightly be passed over: We (saith my brother Burton) take no notice of them, unless formed into a Church or Churches, &c. What men ordinarily take no notice of, they slight or little regard, especially if they speak those words from the judgment of deliberation, and not upon extemporary passion: or except they be in very great haste, and then they may be somewhat excused, if they pass by their best friends and take no notice of them; otherwise if they speak it out of seriosity, that they take no notice of men, it is as much as to say they slight them, regard them not, or despise them. But I have a better opinion of my brother Burton (though he thinketh very unworthily of me) then that he should slight his best friend Jesus Christ, and take no notice of him, and his disciples, and all the believers in Christ's time▪ especially when he pretends That he only labors to set him up upon his Throne as King, and counts all his dissenting brethren from his ways, enemies of Jesus Christ and his Kingdom. I say, in this regard I harbor a more favorable and a more charitable opinion of my brother Burton, then that upon mature deliberation and serious thoughts, he should take no notice of Christ, and his Apostles and Followers, and of all the faithful baptized by John and Christ's disciples as not formed into a church or churches; and yet these are his words, we (saith he) take no notice of them as formed into a Church or Churches.

I therefore conceive more venerably of him, as that it was in his haste, when he thus spake and printed; for so he intimateth in his learned Epistle to the Reader; therefore (saith he) I hasted at length, as fast, as before I was slow if possible to recover our brother; a charitable Gentleman toward a brother, though not well advised! It seems here was some tumour began to grow and made him giddy and run like a chicken without a scalp, which needs timely lancing, to prevent some inflammation to a head, whiles the humor flows in so fast to use some of his own Rhetoric. This humor of his made my good brother idle-brained, and occasioned him to make more haste then good speed; certainly it either perverted his judgment, or put him into a lunacy, or into one of his odd dreams; for otherwise he would have taken notice, if not of those multitudes baptized by John and Christ's Disciples, atleast of Christ himself his good Friend, his Lord and Master, the King of Saints and King of Kings, the mighty Potentate, the sole and only head and Lawgiver and Governor of his Church: I say if he had not been in very great haste indeed and giddy withal in his brain, or in some distraction, He would have taken notice of Christ and have thought him and his blessed Apostles and seventy Disciples and those likewise that were baptized by John with Christ's Mother, Brethren and Sisters, worthy to be esteemed a formed Church or Churches; yet he and his brethren pass by them all; saying, we take no notice of them as formed into a Church or churches; so that it is no wonder they at this day take no notice of our Churches and that they absolutely deny them to be formed into a church or churches after the New Testament form, when they do the same to all the believers in Christ's time.

Surely that Subject that should pass by his King and Sovereign, and all his retinue and Courtiers, and take no notice of him and them, and should yield him no reverence, would be thought crazed in his brain; especially if he should in a slighting manner say, He took no notice of them. And all men that should hear such an expression from him, would not only judge such an one a very unbred man and an uncivil fellow, but that deservedly he ought to be taught better manners. And without doubt a King that should understand of such a Subject, if he at any time had need of his favor, would reply unto him, Sir, you woud take no notice of me and my servants, go now to those for help that you think worthy to be taken notice of: As the Lord said unto the Israelites, who when they were oppressed by their cruel enemies and came then flying unto him for his assistance, Go, saith he, to your gods, that in your prosperity ye served, and seek help from them. And truly if the business be seriously considered, this my brother Burtons and his associates dealing with Christ and his Disciples and Followers, is not altogether unlike the dealing of the Israelites with the Lord, at least in words: For in plain terms they say, we take no notice of them as formed into a church or churches, so that Christ and his Disciples are very little beholding to those of the congregational way.

Certainly, the man was in very great haste when he uttered these words, or exceedingly distemperd in his brain; for otherwise Christ had been worthy to have been taken notice of, if his followers had not. Our Savior speaks of some, that at the last day shall say unto him, Lord, Lord, have we not preached in thy Name, and in thy Name have we not done wondrous works? Mat. 7. ver. 22, 23. To whom Christ saith, he will reply, Depart from me, I know you not. And doubtless if my brother Burton and his complices deeply repent not of these their words, and of all their evil dealing, in seducing and misleading of the poor people and of making rents and schisms in Church and State, but shall still persevere in the error of their ways, and will not yet take notice of those multitudes baptized by John the Baptist and Christ's Disciples and of Christ himself and his Followers, nor of their brethren at this day through all the Reformed churches, as formed into a Church or Churches; it is to be feared that whatsoever both he and those of his party shall pretend, As that they have preached in his name, and done wondrous works, in gathering of new churches, and preaching up the congregational way and publishing of new truths, and setting up of new lights and placing Christ upon his Throne; I say whatsoever they shall in this kind pretend, Except they all repent of this their wickedness and uncharitable dealing towards all their Christian Brethren, it is to be feared, that Christ will say to them as he professeth he will say to the others, I know ye not, depart from me ye that work iniquity, and they all likewise perish.

For what can any man that hath not resigned his understanding think less of this so weighty a business? but that Christ may say unto them at that day, You have taught it in your congregations and printed in your books set forth by authority by all your consents, and that upon deliberation, that you take no notice of all those multitudes that were baptized by John and my Disciples, to be formed into a Church or Churches. These (will he say) are your own words and that in capital letters; nay you deny them to be Christians, for so J. S. speaketh page 8, and 9. in the name of all the brethren, giving many reasons there to the contrary, asserting that by the baptism of John they were not made Christians, much less cast into a church mould, according to the New Testament form, and least of all, that they were all Members of one Christian church at Jerusalem: These are his expressions; For which he hath been much applauded by all of that fraternity, who usually say of him when he rideth through the streets, there goeth he that beat up Doctor Bastwicks quarters; approving of this good work of his in unchristianing all those that believed in me and were baptized by the Ministry of my servant John the greatest Prophet that ever was borne of woman, and sent by me and my father to baptize them: And of Mr. Burton they never speak but in high praises, blessing God that he hath answered Bastwicks Book, which he writ in defense and maintenace of my honor, and for the reputation of all that believed in me, and were baptized in my name; So that all those books that were set forth by those of the congregational way to my dishonor and the disrepute of my followers are approved of by you all, and in them you say you take no notice of those multitudes that were baptized by John as formed into a church or churches.

Now amongst those that were baptized by John, I was one, and my Disciples and my Mother and my Brethren, &c. So that you slight us all, and take no notice of us, as formed into a Church or churches; that is in plain words, you are ashamed of us and deny us; Now those that are ashamed of me and deny me before men, and take no notice of me and my Disciples, and of my Brethren and Sisters and Mother, and of those that believed in me and followed me whiles I was upon the earth, to be formed into a church or churches, I will be ashamed of them and deny them, and take no notice of them before my Father in Heaven to be formed into a church or churches: For he that despiseth my Disciples and my Followers, despiseth me, and he that despiseth me, despiseth him that sent me; Yea, whosoever shall despise one of these little ones that believe in me, it were better that a millstone were hanged about his neck and that he were cast into the midst of the sea. This was one of my statute laws, will Christ the King of his Church say. Now you of the congregational way take no notice of me, nor of them that believed in me and were baptized in my name by John and my Disciples, as formed into a church or churches; for these are your own expressions; I therefore will take no notice of you of the oongregationall by-path, as formed into a church or churches; not only for these your hard speeches against me and those that believed in me, but because in all my holy word I never appointed such a model and form of churches as you have erected amongst you, I therefore in all these respects, take no notice of you as formed into a church or churches; I know you not; depart from me; this I presume any rational man will be ready to gather will be the doom of those that take no notice of Christ and his Followers.

Of these their words and of this their dealing therefore, except my brother Burton and his associates, seriously, unfeignedly and speedily repent, they must give a dreadful accompt at the last day. For if we must give an accompt of every idle word, what an accompt then must be given of such expressions as these are, which despise Christ himself and his blessed Apostles and all his Followers and all that believed in him when he was upon the earth, and take no notice of them as formed into a church or churches? And what a dreadful reckoning must he and his abettors give for all those erroneous, impious and uncharitable opinions they have of late hatched and brought into the world? the very naming of the which would be unpleasant to a true sanctified soul, as this amongst the other, that they take no notice of Christ and his Disciples and Followers and all those that were baptized by John to be formed into a church or churches? Yea what a fearful accompt must they at that day give for all their bitter and reviling speeches and malicious practices against all their Christian brethren through the Reformed churches who they have all unchurched?

Yea my brother Burton and his complices must also give a great accompt of this, that whereas they should have taught the people the way of God truly and plainly and have delivered unto them the whole counsel of God, they not only profess they will keep a reserve Donec ad triarios redierit res, contrary to the command of God who hath enjoined all his servants to be ready to give an accompt of their hope to whosoever shall demand it 1 Pet. 3. and preach it publicly and upon the house topp whatsoever he taught his Disciples in secret and privately, but blame all churches but their own of the congregational way, as not rightly formed according to the New Testament form, and yet would never set down to their brethren the model of that form and show it unto the people and Saints of God that they might all be undeceived if in an error, although they have been often & again solicited thereunto, and although also they by promise had engaged themselves to deliver in their model by such a time, and by this their unjust and unrighteous dealing have kept the people of God and many precious souls in ignorance of many principal truths if their doctrine be true, and caused the people by that means exceedingly to err and to remain still in darkness; when notwithstanding they glory that they set up every day many New Lights, which is in them all a most fearful and abominable sin, and of the which as of all their hard words against their brethren, and of all their calumnies and reproaches, and bringing up an evil name and report against the Presbyterian government as the wicked Spies did against the good Land, of all these things I say as of all their errors, schisms and heresies, and especially of their taking no notice of those multitudes baptized by John and Christ's Disciples to be formed into a church or churches, they except they speedily repent, must give a dreadful accompt at the great day, and my brother Burton especially; for he is one of the principal Leaders and Captains in this Militia and new Model of Ill-dependency.

If some young Sprigge that had been turned about with every stream of opinion, and carried about this way and that way with every wind of doctrine, had spake such words only, and had been the author of such novel opinions and of such double dealing and juggling, I should never have wondered at it, knowing how unstable youth is; but for an old Tree, in which the sap of youth should now be well dried up, and which should be stiff and immovable and forever to be settled; for such a one I say as my brother Burton was expected to be, to be unstable, thus tossing and tumbling about with every stream of new doctrine or every novel blast of any windy opinion, it showeth that it is either founded upon a sandy ground or a brittle foundation or rotten at the very root, and that if it be not speedily looked unto and underpropped that it will suddenly fall, and that the fall thereof will be very great; which that it may not happen to my brother Burton, and that the Lord would give him and his associates repentance for all their unthankfulness to God and for all their evil dealings and uncharitableness towards their brethren, and especially towards myself, it shall be my earnest prayer for them all who they have so much despised and • ilified.

And this I thought fit to speak concerning my brother Burtons reply, to whatsoever he had to say in way of answer concerning my first four propositions and the whole first part of my book. What he hath to reply to my arguments about the second question, touching the gathering of churches, shall be answered in their due place, after I have spake a little, according to my promise, concerning the Independents definition of their Church, which occasionally I met with, when from their own Principles I confirmed my arguments, that if anything, it might make them more specious in the Independents eyes, or at least that they might not be so enraged against me hereafter, when they shall take notice that I spake nothing, but what I ratified and made good from their own grounds: Their definition of their church is this.

A visible Church is (say they) a mystical body, whereof Christ is the head, the Members Saints, called out of the world, and united together into one Congregation by an holy Covenant, to worship the Lord, and to edify one another in all his holy Ordinances.

Before I discover all the errors of this definition, and come to show that according to this their description of a Church, there has never as yet been a true formed church, and that none of the congregational churches themselves (if this their definition be good) be true formed churches; and which is more, that they must of necessity, be all dependent, I shall set down the chief things observable in it.

First, they define a visible church, to be a mystical body, of which Christ is the head, the Members Saints, &c.

Secondly, they assert, that this church is but one congregation, or as many as can conveniently meet together in any one place to partake in all God's holy Ordinances.

Thirdly, they affirm, that the form of this church, is a holy explicit covenant, which falsely they make one of God's Ordinances: or they say, they are united together into one congregation by an holy covenant. Now it cannot be holy, except it be one of God's Ordinances, and have his command and authority for it, which is that that ingraves holiness upon it: otherwise it is either diabolical, or at least but human. So that in the Independents learning, wheresoever any of these things are wanting, in any congregation of Christians, it is not a formed church: for this is their definition of a church, within the bounds and limits of which whatsoever church doth not come, and within the which it is not terminated, it is no true church; and so by this, all particular churches that are and have been in the world, neither were nor are true formed churches, no not the very Independent congregations themselves, as I hope by God's assistance I shall illustriously make appear, after I have said something in order of the particular branches of this their definition, and have shown the absurdities of it, and the impossibilities of attaining such a church as they have set out, and the great inconveniences, and indeed the unsupportable bondage that would redound unto thousands of God's people, if these men might have their mind, and all things according to their definition: For from such a church as they describe and desire, though it consist but of ten or twelve, be they never so erroneous in their doctrine, and never so corrupt in their manners, and never so perverse, malicious and unplacable in their minds and wills, and let their unjustice done against any poor oppressed Member, by them, be never so great or exorbitant, there is no appeal from it, or help or redress to be expected by any appeal to any other court, church, or Ecclesiastical Tribunal; which is a yoke of one of the most horrid tyrannies and slaveries that ever the world yet saw, and which neither we nor our Fore-fathers could ever bear, a greater then the which never any men voluntarily put themselves under, before these our unhappy times. All the which I shall, God assisting me, in the examination of the several parts of this definition, make evident.

And first, whereas they define a visible church, to be a mystical body. If any Presbyterian should have so spake, the Independents would have said, it had been a bull. For visible and mystical cannot be predicated of one and the same body, at one and the same time: for if it be mystical, then not visible, and if visible then not mystical: and therefore their definition belongs rather to the invisible church, then to any visible congregation, because the matter of it is the mystical body of Christ, consisting of Saints, and such as are truly holy and godly, which none know but God himself; for no man can certainly and positively say, that this or that man is a Saint, but in the judgment of charity, which is often mistaken, as the Independents themselves acknowledge they have been: for the time was, that they thought some men Saints (who are the same still, they then were) and yet now they not only think, but say, though falsely, they are Devils, and repent that ever they prayed for them. But most true it is, that God only knows who are his: yea, the Apostles themselves, though of more discerning spirits then any in our age, yet could not discover Judas; Christ only knew he was a Devil; it was hidden and a mystery to the Apostles, and the same to this day lies hid from all men, who are Saints indeed; that belongs only to God, it is his Prerogative, who is the searcher of all hearts: and therefore their definition is absurd, groundless, and vain in this branch of it, when they say a visible church is a mystical body consisting of none but Saints. And then it would follow, that none of the Apostolical churches were true formed churches, according to this their model; for we read not only of many scandalous walkers amongst them, but of some heretics, and yet they ceased not to be true churches, what ever the Independents think now of such congregations as are mixed, though in none or in very few of them, they can discover any such offenders as were in the church in Corinth, Galatia, Philippi, and in some of the seven churches of Asia; and therefore if their definition be good, none of the Primitive churches were true churches; yea, I hope to make it evident in the sequel, that none of the churches of the congregational way are then true churches, as not consisting of all Saints.

But now I come to the second branch or part, viz. that the Church they desire, must be but one congregation enjoying all God's Ordinances in it: which if it be true and good in this branch also, then the Church at Jerusalem was not a well formed church; for there were many congregations; and then also never a Church in the world to this day was a true church; much less can any of our new congregations challenge that title and be true churches, it being impossible, though they consist but of one congregation apiece, for them severally to enjoy all God's Ordinances in any one of them: for amongst God's Ordinances the Independents both in New-England, and here amongst us, hold, that Synods and Councils are one of God's Ordinances, and yet they are not churches properly so called in their dialect, though as they are representative bodies of many churches, they may have that name given them, and are churches in my notion and according to my understanding; but I say, not properly according to their language: for their congregations consist of particular Pastors and Teachers, and of two or three Elders apeice and Deacons, and of a few men and women, and have many other pretty things required for the moulding of them up into formed churches, after the New-Testament form; whereas in Councils and Synods, they have neither particular Pastors, nor Teachers over them, nor any such Elders and Deacons as they require, nor no women; so that no particular church in the world to this present day enjoyed that Ordinance in it.

For a Synod and Council consists of Presbyters only, and that of many, not only out of any one particular church though never so large and great, but out of many, sent and delegated from each of them respectively and severally; yea, many times not only out of many several Presbyteries adjacent, but out of other countries and Provinces; as that at Jerusalem, and all the ancient Councils, and that lately at Dort, and this our Synod now present; and their employments likewise are of another nature, then that of ordinary Pastors in their several congregations, as all men know: and therefore not a church properly so called, according to their language; for a Synod and church, are two distinct things, and both of them together were never yet found in any one congregation in the world; and so by consequence, there was never any congregation or particular church that yet enjoyed all God's Ordinances, and therefore if their definition be good, they were no true churches, for they had no Synod or Council in them: neither can any of our new congregations at this day have a Synod in them, and therefore they enjoy not all God's Ordinances in them severally, and so come not within the compass, bounds and limits of their own definition, and therefore remain not true formed churches, as not enjoying that Ordinance.

Besides, there are other Ordinances that the congregational churches cannot enjoy: for there is an impossibility of it, not only in the beginning and first constitution of them, but many times after in regard of mortality, and the death of their Elders and Pastors, and other Officers, or when there remains but one alive, as it often happens in our new congregations; and therefore of necessity they must be Dependent, if they will enjoy all Ordinances, or else be no churches, as not enjoying all Ordinances: As for instance, there are Ordinances that nearly concern every particular congregation, which cannot be performed by that alone; for how can a particular congregation, which for the most part consists of ignorant men and women, try the sufficiency of the Presbyters, that are to be elected or put over them, when they have no knowledge in those Sciences, Arts, Faculties and Histories, and of the tongues and languages, as Latin, Greek, Hebrew, and are ignorant in many other things, that in some competency are required in all such as are to be made Presbyters and Ministers over them; when I say not any one in those congregations, many times, have any knowledge in any one of those arts and sciences, in all which a Minister ought in some measure to be versed in, if he will take upon him that high calling, and charge of the Ministry, and duly and rightly perform it unto them: and were it so, that in all these new gathered churches they had such intelligible Members, who when they have made choice of them, shall give them imposition of hands which belongs only to the Presbyterie and Elders to perform, & cannot be done by the people, who never were appointed by God to ordain Officers in his church, as all the learnedst of the Independents hold and teach: so that when any Elders and Presbyters, and other church Officers are to be ordained in their new gathered churches, they permit not the common people to impose hands upon them, but always desire Elders and Presbyters of other congregations to do it, without whose help they cannot enjoy this Ordinance amongst themselves; and therefore if they will have it, they must necessarily be Dependent. The same may be said of the Ordinance of Excommunication; but I will first speak of imposition of hands, and ordination of Elders and Officers, the which howsoever in some of the more unlearned Independents esteem it to be of small weight, and but a complement; yet it is one of God's holy Ordinances, which the Author of the Epistle to the Hebrews accounts and reckons amongst the Principles of Religion, and a part of the Foundation, Heb. 6. ver. 1, 2, which place of Scripture, one of the Fathers of the congregational way, Master Henry Jacob by name, who first baptized their new gathered churches, with that compellation of Independent churches, for his own advantage exceedingly urged to overthrow the lawfulness of the Ministers of the church of England, because as he supposed, the church of England erred in the Foundation, not having the due and right imposition of the hands of the Presbyterie, though in this as in many of his other opinions he was very much mistaken: for those that imposed hands upon the Ministers at their Ordination, were Presbyters. Yet I say, they can urge this place for their advantage against us, and therefore I see no reason why we also may not much more make use of it against them, it being God's own institution, and to be perpetuated to the worlds end in all churches; so that wheresoever this Ordination and Imposition of hands by the Presbyterie is wanting in any church, that church cannot be truly said to enjoy all Ordinances within it self; for there is an impossibility of obtaining or enjoying this Ordinance of Ordination of Officers, by the Imposition of the hands of the Presbyterie, and that often in their new gathered churches, not only in the beginning of them, and in their first constitution (as I said before) but at many other times also, and that by reason of the death and mortality of their Elders, or when but one of them remains alive, which frequently happens amongst them, as daily experience teacheth us, so that of necessity they must crave the help of other churches, and therefore in all these respects are Dependent; for not any one Elder alone, and by himself can ordain another, there must be more together for that employment; for it must be done by the imposition of the hands of the Presbyterie if it be justly done and according to God's appointment; that is, of many Presbyters as the word imports.

And if we take a survey and view of all the Primitive and Apostolical churches, as that at Jerusalem, of Philippi, Ephesus, and the other Asian Churches, we shall find in them all, an established Presbyterie (as I have abundantly proved) many Elders and Pastors in each of them, appointed over them to govern and rule them in common, and all those several Presbyteries had in each of them the power of Order and Jurisdiction, and the authority of imposing of hands, and ordination of Elders and Officers within themselves in their respective Presbyteries, so that they were as so many Corporations or Committees, having their Presidents and Chair-men, with all other Officers amongst themselves, and that in abundance, as the Scripture relateth, as in all well ordered Corporations at this day it is to be seen; so that if any one or more of their Presbyters or Officers died within their several preeincts, they did by virtue of their several Charters presently go to the Ordination of new ones, and of as many as they had need of, of which they had store and choice for the most part, as all well ordered Corporations at this day have, who if their Presidents die or any of their Aldermen, or any of their Common Council, or any of their other Officers, they forthwith make election of others, out of some of their Free-men, or of men well known to them for sufficiency, wisdom and discretion, and all other abilities, without having recourse to any other Corporations; for they are armed with authority within themselves for this purpose, and they have usually choice enough of men fit for their employments; and so it was in the Apostolical and Primitive Churches, who collectively taken, were all collegiatly and classically governed, and depended upon their several Presbyteries in their several jurisdictions, which if they had been single congregations only, as the Independents would persuade the deluded people, they could never have done, for the many reasons both now and in the foregoing Discourse specified. So that I am confident, it sufficiently now appeareth to any rational man, that no particular Congregation can enjoy all God's Ordinances within it self, without Dependency upon others, there being an impossibility of itself.