The Utter Routing of the Whole Army of All the Independents and Sectaries
My second Argument is this:
Those Congregations and Assemblies whose Members contrary to the example of all the holy Prophets and Servants of God, who were ever humble in their own eyes, continually, falsely, and pharisaically and upon all occasions boast themselves of their own righteousness (so much condemned in holy writ) calling themselves the precious and holy servants of God, the godly party, the praying people, the only men of God's right hand, the Saints, the generation of the Just, hating and despising their poor brethren, and are ever plotting against them, accounting them as Heathens and Infidels, and departing from them as more holy then they; all such, I say, are neither visible Saints nor good Daemons, as being by Christ himself and the holy Scripture condemned and therefore are not true Churches after the New Testament • orm▪ whose Members ought to be all visible Saints; but are mixed Congregations with whom truly godly souls ought not to communicate in holy things.
But all the Congregations and Assemblies of the Il-dependents are such as consist of such Members: Ergo, they are neither visible Saints nor good Daemons, and therefore ought not to be communicated with in holy things, but to be separated from, by all the truly godly souls.
For the Major proposition no man can deny it, now if the Minor be confirmed, then there is no man that will doubt of the truth of the conclusion; for that will necessarily insue from the premises.
The parts of the Minor are these: The first, That it was ever the practice of all the holy servants of God, to be humble in their own eyes.
The second, That God did ever condemn such as justified them▪ selves and boasted of their own righteousness.
The third, That the Il-dependents do both falsely and pharisaically boast themselves when they call themselves the precious and holy servants of God, the godly party, the praying people, the only men of God's right hand, the Saints and the Generation of the just.
The fourth, That they do despise their Christian brethren and separate from them as being more holy then they; By all which they declare themselves to be neither Saints indeed nor good Daemons, nor a Church or Churches after the New Testament form, and therefore ought to be separated from.
I shall now prove all these parts in order beginning with the first, by which the conclusion will be the more obvious to every judicious Reader, and I hope, to many of the Il-dependents themselves if they will seriously and without partiality weigh all things: And for the evincing of that, I will begin with Abraham the Father of all the faithful, who saith, Gen. 18. ver. 27. Behold now I have taken upon me to speak unto the Lord, which am but dust and ashes. Here we see Abraham had no high though • s of himself, nor of his own righteousness, which example of his was left to all his children in succeeding ages, to teach them to esteem meanly of themselves and not pharisaically to boast of their own holiness. Jacob likewise in 32. of Genesis ver. 9, 10. speaking unto the Lord saith, O God of my Father Abraham, and God of my Father Isaac, &c. I am not worthy of any the least of the mercies and of the truth which thou hast shown unto thy servant, &c. Here likewise we see what a low esteem he had of himself. The same we find in Ezra the 9. ver. 6. who in the name of all the people, said, O my God I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our heads and our trespass or guiltiness is grown up to the heavens, &c. And so in the ninth of Nehemiah, ver. 1. &c. The children of Israel were assembled with fasting and with sackclothes and with earth upon them; they were all in a posture of humility as the whole Chapter declareth. Job also that righteous and upright man, in the 42. chapter ver. 6. saith, Wherefore I abhor myself, and repent in dust and ashes. He had no bigg thoughts of himself and his own holiness. The same we see in Isaiah that great and holy Prophet, who in the 64. chapter ver. 6. in the name of all the people of God in his age he saith, But we are all as an unclean thing, and all our righteousnesses as filthy rags, and we all do • ade as a leaf, and our iniquities like the wind have taken us away, &c. They had no proud conceits of their own righteousness, nor vaunted not of their holiness and sanctity. Neither was Daniel in any other posture, though a man greatly beloved of the Lord, chapter 10. ver. 11. Yet he in the 9. chapter in the name of all the people humbly prostrated himself, Seeking unto the Lord by prayer and supplication with fasting and sackcloth and ashes. Saying, O Lord the great and dreadful God, &c. We have sinned and have committed iniquity, and have done wickedly and have rebelled, ver. 3, 4, 5, &c. And so we might run through all the Old Testament and find all the Prophets and holy men of God ever confessing their own vileness, and never boasting of their own righteousness. The Publican also and the Prodigal had learned this lesson, the one of which said Luke 15. ver. 19. I am not worthy to be called thy son: the other standing afar of, Luke 18. ver. 13. would not so much as lift up his eyes unto Heaven, but smote upon his breast saying, God be merciful unto me a sinner. All the faithful, and truly holy people, and godly party, both under the Old and New Covenant, had learned this lesson of self-denial; and Paul acknowledged himself the greatest of all sinners, crying out of himself, Rom. 7▪ O miserable man that I am, who shall deliver me from this body of death! They had no overtowring conceits or thoughts of their own holiness and righteousness, nor never boasted themselves that they were the only holy people and the generation of the Just: That was the practice of the Justiciaries, yea of the hypocrites and wicked under the Law and of the Pharisees in the time of Christ, as we may see in Isaiah 65. ver. 5. who said, Stand by thyself, come not near to me, for I am holier then thou, &c. The Pharisee also stood and prayed thus with himself; God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican; I fast twice a week, and I give tithes of all that I possess, &c. By which it may evidently appear, that those that boast themselves of their own righteousness and holiness tread not in the steps of father Abraham and all the truly holy Prophets and people of God in all ages, but in this their so doing they deviate from • heir example, and imitate the example of the wicked Pharisees and old Justiciaries, and therefore are justly to be blamed and found fault with as transgressors against both the precept of God, and example of Christ (who said) Learn of me for I am humble and meek, Mat. 11. & against the President of all the faithful w ch is the second part of my Minor, which is to prove, That God did ever condemn such as justified themselves and boasted of their own righteousness, as is manifest from that place in Isaiah above quoted in the 65. chap. ver. 5. where the Lord saith, that such as gloried they were more holy then others, were as smoke in his nose and fire that burneth all the day. And in the 16, of Luke ver. 15. He said unto the Pharisees, Ye are they which justify yourselves before men, but God knows your hearts; for that which is highly esteemed amongst men, is abomination in the sight of God. And in the 18. of Luke the place above cited ver. 9. He in a Parable reproved certain which trusted in themselves as being righteous, and despised others. And told them plainly ver. 14. That the Publican that meanly esteemed of himself, went down to his house justified rather then the other; For everyone (saith Christ) that exalteth himself, shall be abased, and he that humbleth himself shall be exalted. Yea, it is the command of Christ Matth. 16, to all such as will be his Disciples ver. 24. That they should deny themselves and take up their Cross daily and follow him: Now self-denial and boasting of their own holiness cannot stand together, for Saint Peter in his first Epistle chap. 5. commands all Christians to be subject one to another, and to be clothed with hum • lity, saying, That God resists the proud, and gives grace to the humble; Humble yourselves therefore (saith he) under the mighty hand of God, that he may exalt you in due time. The same lesson doth Saint James teach us chap. 4. v. 6. And if we look through the whole Scriptures we shall find, That God looketh unto those only that are of a poor and contrite spirit, and that tremble at his word, Isaiah 66. ver. 2. The same also the Lord saith Isaiah the 57. v. 15. Thus saith the Lord the high and holy One, that inhabiteth eternity, whose Name is holy, I will dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. David had learned this lesson also, who in the 51. P salme saith, A broken and a contrite heart O Lord thou wilt not despise. But for all such as pharisaically boast themselves of their own righteousness God will despise and resist: especially when they come far short of the Pharisees righteousness who fasted ordinarily twice or thrice a week, and gave tithes of all they had, and were very bountiful and charitable to the poor and did many other things praise worthy, whereas all the Il-dependents are so far from giving tithes of all they have, as they would not willingly that any other should give them writing books to the contrary and that bitter ones; and for the many other acts of holiness in the Pharisees, as fasting & deeds of charity, the world knows they are not so frequent in them towards their poor brethren that dissent from them: but in running from sea to land, and from one place to another to make Proselytes and seduce the people, they are very like the Pharisees, and in boasting and glorying of their own righteousness, in this they • qualise if not exceed the Pharisees and Justiciaries of old, and if they repent not, God will have a controversy against them, for God resists the proud and will give grace unto the humble, and in the 30▪ of the Proverbs ver. 72. God saith there, That there is a generation pure in their own eyes, and yet they are not purged from their filthiness: God's people were ever humble, but the Il-dependents are not, as will by and by appear in the sequel.
The third part now to be proved: viz. That the Il-dependents do both falsely and pharisaically boast themselves when they call themselves the precious and holy servants of God, &c. Now that they boast and glory of their own holiness, and that they are the only people, and the godly party, all that are acquainted with their language and have heard their Sermons, and have seen their books, can bear witness with me of the truth of that I now charge them with, neither can the Il-dependents themselves deny it. And that they falsely glory and boast of their own righteousness, holiness, and sanctity, is my task now to prove, which by the grace of God I will do running through all and every several branch of their gloriations. And to begin with the first, when they call themselves the only precious servants of God, and the godly party, in this their glorying, I say, they as falsely as Pharisaically boast, which will evidently appear, if we duly examine who in God's dialect are a holy people and the only holy servants of God. In the 1 of the Corinthians chap. 7. ver. 34. The Apostle there describes who are the holy people, they (saith he) are such, as care not for the things of the world, but for the things of the Lord, how they may be holy in body and spirit; They were such, as being bought with a price, studied, how they might glorify God in their bodies and in their spirits which were the Lord's. 1 Cor. 6. ver. 20. And how they might cleanse themselves from all filthiness of the flesh and spirit, perfecting holinesle in the fear of God. 2 Cor. 7. ver. 1. The holy servants of the Lord, are such as present their bodies a living sacrifice, holy, acceptable unto God as their reasonable service, and that from the consideration of God's great mercies unto them. Rom. 12. ver. 1. They pressed toward the mark to the high calling of God in Jesus Christ. Phil. 3. 14. Whose conversation was in Heaven. ver. 20. Those Saints minded not earthly things, but being contented with food and raiment, they esteemed godliness the greatest gain. 1 Tim. 4. Gold and silver (saith Peter) I have none. Acts 3. He studied only to be holy, and regarded not the world. The life of all the godly and holy party was above in heaven, according to that of Solomon Prov. 10. They were not groveling upon the earth, nor regarded not the things of this life, they were changed from that they were before, they were now no longer conformable to this world, but they were transformed by the renewing of their mind, that they might prove what is that good, that acceptable will of God. Rom. 12. ver. 2. According to that of Paul, Eph. 23. 24. They were renewed in the spirit of their mind, they had put on the new man, which after God is created in righteousness and true holiness, Yea they were renewed in knowledge after the Image of him that created them. Coloss. 3. ver. 10. In a word, all the truly holy and godly party have an universal change wrought in them, their understandings wits and affections are changed they are all heavenly, the whole frame of their lives and conversations are changed, they are all heavenly; so that they by all their actions declare they are such as really mind nothing but heavenly things, they are mortified men, they seek not great things, nor they entangle not themselves with earthly businesses, they only mind heavenly things, where Christ sitteth at the right hand of God, Coloss. 1, 2, 3. No sooner was Levi called from the receipt of custom, but he relinquished and left the world and followed Christ. The same did Zacchaeus, distributing that he had liberally to the poor, and manifesting to the world, by giving full satisfaction to all men that could say they were damnified by him, that now he minded nothing but heavenly things, the things of the Lord, how he might be holy in body and spirit which were the Lord's; and this was the practice of all the holy servants of God in all ages, they were heavenly minded, lowly, humble, meek, they were of one mind, having compassion one of another, they loved as brethren, they were pitiful and courteous, they rendered not evil for evil, or railing for railing, but contrariwise blessing, knowing that they were thereunto called, that they should inherit a blessing, they refrayned their tongues from evil, and their lips spake no guile, they eschewed evil, and did good, they sought peace and ensued it, 1 Pet. 3. verse 8 9, 10, 11. they loved without dissimulation, they abhorred that which was evil, and cleaved to that which was good, in honor they preferred one another, Romans 12. verse 9. in Lowlinesse of mind they esteemed of others better then themselves, Phil. 2. ver. 2. 3. they wete all heavenly minded men, who regarded no worldly things, neither do we ever read in all the sacred Scriptures, that any of the holy Prophets or Saints of old, were taken up with the world, or aspired to the Honors and Dignities of the same, but chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a while; yea, they esteemed the reproach of Christ greater riches then all the treasures of Egypt, they chose rather to wander about in deserts, in sheep's skins, and goats skins, naked, despised, and contemned, in the caves and dens of the beasts of the earth, then to dwell in the greatest affluency of worldly things, they slighted all the world, and all the Glory of it, & exposed themselves to any miseri • s and hazards, rather then in the least worldly pleasure to ensnare their affections in things below, as the eleventh chapter of the Hebrew • s doth fully declare.
Now if we look upon the generality of the Il-dependents, we shall find them void of all the above-named gra • es, as being men most addicted to the world and worldly things, and that when she is in her old age, so that it is ordinarily observed, that howsoever they call themselves the holy people and godly party, there is none more covetous, none are more taken up with the pleasures and bravery of the world, none more envious and malicious, none more proud, haughty, & supercilious, none more greedy and having then they, & none more worldly; so that ye shall find them at the receipt of custom through the kingdom, mere Toule-gatherers, which was amongst the Saints of old counted a trade incompatible with holiness and godliness; for Publicans generally were all esteemed the worst and wickedest of men; yet I say, the Independents at this day for the universality of them, are taken notice of for their worldly mindedness, so that through the whole Realm you shall find them in all the Excise offices, in all the custom houses, and in all the gainful places and employments by Sea and Land, in all the Committees, in all gainful offices in the Army, and through all the Courts of the Kingdom; neither are there any that aspire more to all places of honor in all parts of the Land then they, and make more use of their friends, by running, riding and letters, for the hindering of any other but themselves, in attaining places of Dignity and Emolument wheresoever they are vacant, as daily experience teacheth us, and as it can be proved by a cloud of witnesses; yea, so notorious are their covetous and ambitious designs to all men, that the very Malignants can say, that they have got all the rich plunder into their possessions, and have made themselves wealthy with the spoils of others, and especially those that came out of New England have been taken notice of amongst others to have bought things plundered of mighty worth, at small rates, and have sent them over thither, in so much that the very Cavaliers, and Gentlemen of good rank and place have told me, that if ever they got the day, they would make a voyage into New-England, to demand their plundered goods of them. And it is well known, what vast sums of money they have gathered through the Kingdom of godly people, under pretence of relieving the poor Saints there, and for the sending over boys, and young children, and so they have all of that party bestirred themselves in getting of monies under the pretext of good uses, and buying of plundered Goods, as if they had studied nothing but the getting of earthly things; so that wheresoever there is any money stirring, or any gainful offices, thither do the Independents fly, like a company of flies upon a gald Horses back: yea, their very Ministers have got all the gainful Lectures through town and country, many of them having two or three very profitable ones at once, the least of which by report, would maintain two or three Families, when as many more learned then themselves cannot get bread to put in their children's bellies, so that they are generally cried up, and other godly and painful Ministers are despised through their calumnies and craft; so that all men may easily perceive, that the world and they are very good friends, whereas the holy people of old cared not for the things of the world; and for bravery and gallantry, & all manner of voluptuousness they exceed all men; yea the very Daughters of Jerusalem never minc'd it more, Isaiah the 3. then the Independents wives and daughters do, nor never enjoyed greater pleasures then they, in so much that it is one of the infallible notes of the Il-dependents, both men and women, to exceed all others in bravery and delicacy; never was there such a gallant Generation of Saints since the world began; yea, their very Ministers, and their Dames go rather like Ruffians, then the holy & mortified people of God, & matrons of old, in so much that some of the Il-dependents themselves were heard say, when my last book came out in my own defense against John Lilburne, where I made myself merry with them, at the which so many of them stormed against me with indignation, at that time I say, some of the Independents were heard to say, that what Doctor Bastwicke had writ merrily was too too true: for the truth is say they, they are too much given to their pleasures, and to good cheer, & many of them are abominably proud and covetous, and gaping after honors and riches, and are so unbridled in their expressions, and so disorderly in their carriages, and many times so insolent in their behaviours, as they justly give offense and scandal, both in word and deed, to many that otherwise would have harboured better opinions and conceits of them; and that that I now say, and a great deal more, can be proved; and amongst other things they related, that they being present at the Committee of examinations, never saw any man more injuriously abused by any then I was; in so much, that they admired my patience, I could carry myself at that time so calmly towards them. So that if need be, I shall be able to produce good witnesses from amongst the Il-dependents themselves, that by their testimony shall make good this my charge against them for their worldly mindedness, and extreme pride and insolency, and their unchristian dealing towards their brethren; I shall not want the witnesses also of some, and they of good quality, that have fallen off from walking with them, who are ready to attest, that the sole and chief moving cause of their disliking their companies, was for the very reasons I have now specified, who will affirm, that they could not continue in so costly and chargeable a Religion, they having found a cheaper way to Heaven, it will also be proved, that whereas many before they came acquainted with them, and to be of their Fellowship, they could for three or four hundred pounds a year maintain themselves and their families, and do a great deal of good to many distressed people, and indigent and persecuted Christians; but since they grew into acquaintance with those of the congregational way, what with the entertainment of them and their party, and presents, and what with their frequent relieving of those of that Fraternity, it hath stood them in eight hundred, nine hundred, a thousand pounds yearly; yea, sometimes more, so that it has been admired how they have subsisted: and it is well known, that one of their chief designs is to get into their societies, the chiefest and richest people everywhere, and especially the more honorable women, by means of which, they exceedingly strengthen their party: for those poor creatures not diving into the subtlety of their proceedings, and being carried on with a blind zeal, conceive they can never do too much for them; and therefore upon all occasions, stir up their Husbands and friends to advance the cause (as they call it) and to the uttermost with their power and purses to promote it; and hence arise those factions on all sides, everyone of them in their particular places seeking the maintenance of their party; hence it is, that▪there are so many days amongst those of the congregational way, set apart, for the seeking of God (for that is their language) for the gaining of some great & wealthy personages into their new gathered Churches, which they call the conversion of them, when indeed it is nothing but the perverting, and misleading of them into the by-ways of their errors. I could if need were, instance many a Godly Family, that were known to be of approved Integrity, Piety and Holiness, before these men appeared in the world, and yet are now reputed the holy people and Saints, and only for being of the congregational way. The truth of this thing is so apparent, as some of the Independents themselves have uttered it, that they well perceive, that many of their Ministers seek themselves, whiles they pretend they seek the good of others; yea, they seek the world whiles they persuade others to abandon it. Saint John says, 1 Epist, Love not the world, nor the things that are in the world; for he that loves the world (saith he) the love of the Father is not in him. It is an impossible thing in God's Dialect to serve two Masters, they cannot serve God and Mammon: for the friendship of the world is enmity with God, saith Saint James. Now then when it is evident by all the practices of the Independents, that they for the greatest part of them gape after the world, and are chiefly employed in those things that worldly men are taken up in, as in biting and devouring one another, in hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, &c. It is manifest they are not the only holy & spiritual people, if Paul's doctrine be true, Gal. 5. ver. 15. 20, 21. and that the Independents are too too busy in these employments, daily and sad experience teacheth us, neither is there any truly judicious and impartial Independent, that can gainsay what I now write. Besides, the holy people of old, as Abraham, Jacob, Joshua, Cornelius, &c. were such as with their whole houses served the Lord, they would have none in their Families but such as were of one and the same Religion, they would neither connive at, indulge or tolerate any Religion in their houses, but that God had appointed, as all the holy Scriptures testify, they at their uprising, and lying down, at their goings out and comings in, Deut. 6. and Deut. 11. instructed their children and families in the statutes and commandments of the Lord; they with their Men-servants, and Maid-servants, and the stranger within their Gates, Exod. 20. took care that all of them under their roofs should sanctify the Sabbath, and keep all the commandments of the Lord; they thought it their duty and their place, to see that they should serve the Lord with one shoulder, and with one lip, they left them not everyone to the liberty of his own conscience, but according to the express rule exacted obedience from them, to the commandments of the Lord: and this they esteemed to be the holiness well pleasing unto God, not their own feigned conceits. Now in this thing also most of the Il-dependents are failing in their duty, as can be proved, who leave their Families to their own Genins in the serving of God, so that they may go whether they please on the Lord's day, and be of what Religion and Sect they like best; and therefore they follow not the example of the Godly Party, and holy Saints, and servants of God of old. In all these regards, and many more that might be specified, it is apparently evident, that those Churches of the congregational way do not consist of all Saints, as being but mixed assemblies as well as the congregations of their brethren that they separate from, and therefore they are not the only holy people, as not being crucified unto the world, and the world to them, as the holy people of old were, when they are wholly for the world; and this shall suffice to have spake concerning the first title they dignify themselves with above their brethren, calling themselves in all their preachings and writings the holy people, and godly party, whereas the truly holy people and Godly Party were ever humble in their own eyes, and thought basely of themselves, counting themselves wretched and miserable sinners.
Neither doth the other title truly and only belong unto them, when they call themselves the praying people: for our Savior hath said, Not everyone that saith Lord Lord, shall enter into the kingdom of Heaven, but he that prayeth according to his will, for so Saint John asserteth, in his first Epistle, chap. 5. verse 14. this is the confidence we have in him, that if we ask anything according to his will he heareth us. So that it is not the mere praying of any people that will procure audience from God, but the praying according to God's will; for Christ hath said, Matth. 6. that men are not heard for their much babbling, for that is a thing displeasing unto him, but in that they pray according to his direction and will; so that of necessity it followeth, they only are the praying people properly so called, that in all their supplications and requests follow the rule set down by Christ himself the only Prophet of his Church, and who knew best what the will of God was, and what the meaning of the Spirit of God was; for he only it is, that must help our infirmities in prayer, for we of ourselves know not what to ask, Rom. 8. It will not be amiss therefore briefly to run over some of those Petitions, that the Lord hath set down for an everlasting rule for all the truly praying people, to square their prayers by, the which whosoever in prayer swarveth from, they cannot properly be called the truly praying people.
Our Savior teacheth us, Matth. the sixth, verse. 9▪ 10▪ 〈◊〉 13▪ saying, when ye pray, say Hallowed be thy name. So that they that pray aright desire that the name of God may be glorified, and in so praying they desire that whatsoever hinders the glorifying and hallowing of God's name, may be taken away and removed; now the toleration of all Religions under pretence of liberty of conscience, which all the Independents not only pray for, but with all their might labor for, will not make for the hallowing and glorifying of God's name, but greatly to his dishonor, and the unsanctifying of his holy name, and be a means of bringing in of profaneness and atheism, and all manner of abominations, and damnable heresies, as the very connivence at them already teaches all men: therefore they that pray, that as there is but one God, one truth, and one true Religion, so that no other may be tolerated, pray according to his will, and are the only true praying people; and those that pray for liberty of conscience, and the toleration of them all, as the Independents do, are not the only true praying people, whatsoever they pretend unto the deluded world, for they pray not according to God's will.
Again, the truly praying people are taught to say thy Kingdom come, in which Petition they are instructed to pray, not only that the Kingdom of Glory may come, but the Kingdom of Grace, viz. that the Gospel may be everywhere published, preached and set up; and to that end that God would send faithful Laborers into his Vineyard and Harvest; and in so praying, they earnestly desire, that whatsoever hinders the preaching of the Gospel, as the toleration of all Religions doth, may be taken away; now the Independents pray for a toleration, and for liberty of conscience, and labor as much as in them lies the hindrance of sending faithful Laborers into God's Harvest, and much discourage those that are already sent▪ and hinder also the setting up of that Discipline and Government that would most make for the advancement of Christ's Kingdom, and for the coming of the same; therefore they are not the truly praying people, for they pray not according to God's will.
Again▪ the true praying people are taught to say thy will be • done on earth as it is in heaven, and in their so praying they are instructed to pray for the removal of all such things as are against the good will and pleasure of God, and do hinder the doing of his will. Now God hath revealed in his will, that as there is but one God and one Mediator, so there is but one Faith, one Baptism and one Religion, and that all the people of God should bring up their children and families in the nurture, knowledge and fear of this one and only true God▪ as Abraham, Jacob, Joshua, and Cornelius, and all the faithful and dear servants of God in all ages have ever done, and that they should instruct their children and households in the Statutes and Commandments of the Lord at their lying down and rising up, at their goings out and comings in: Deut. 6. & Deut. 11. and Eph. 6. v. 4. And that both they and their men-servants and maid servants, and the stranger within their gates, should sanctify God's Sabbaths and keep all his Commandments, Exod. 20. And this is the duty of all parents and masters of families, and this they are forever tied unto by the revealed will of God, and that they should not spare their nighest allies and kindred that should labor or endeavor to bring in any other Religion then that God hath appointed in his holy and blessed word: Den. 13. and this they that pray aright and according to God's will, pray may be done to the end of the world, and that both they and their families and all the families of the earth may continue to instruct their households and families according to the commandments of God which is his revealed will, and that whatsoever shall hinder the doing of this will of God may be removed abominated and abhorred, as the toleration of all Religions will do, and that pretended liberty of conscience, as hourly experience teacheth us; for by this both the duties of the first and second tables are neglected on all sides: for neither fathers nor masters of families can perform or discharge their duties, if a Toleration of all Religions should once be set up; for then both servants and children, and the strangers within their houses, should everyone of them be left to the liberty of their consciences without control • , so that they may go whither they will, and embrace what Religion or Heresy they please; and therefore it concerns all men more earnestly to pray for the setting up and establishing of the only true Religion, and the rooting out of all false and erroneous Religions; for in this they do according to God's will: And they only that thus pray, are the true praying people; But the Il▪dependents pray that there own wills may be done, & not God's will; for they pray for a Toleration of all Religions, and that against the revealed will of God who hath declared his will to the contrary: Deut. 13. Yea Christ himself in his Epistles to the Church of Pergamos and Thyatira: Rev. 2. ver. 12. &c. 18. showeth his high displeasure against them for but suffering and conniving at those false doctrines that were taught amongst them. Yea in this blessed prayer of Christ we are taught to pray not only that the will of God may be done on earth, but he farther addeth by way of example and for a pattern of our imitation, that it may be done on earth as it is in heaven: Now all those that are Christ's Disciples, know, that there is but one Religion in Heaven, and one way of worship there, as there is but one God; they therefore that pray for a Toleration of all Religions as the Il-dependents do, are not the only true praying people, seeing they would have the will of God otherwise done on earth then it is done in heaven; for in heaven there is but one Religion; and therefore they pray contrary to the will of God when they pray for liberty of conscience and a Toleration of all Religions.
Again the truly praying people are taught to pray lead us not into temptation, but deliver us from evil; therefore they pray against the toleration of all Religions, which is not only a great temptation and an occasion of evil, but the very source and fountain of all errors, schisms, heresies, and of all abominations, and of all the evils both of sin and punishment, that can light upon any Church, Nation or Kingdom, as we may see by the example of the Churches of Pergamos, and Thyatira, to the which the Lord saith, Repent, or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. And I will cast her into a bed of great tribulation, and will kill her with death, and all the Churches shall know, that I am he which searcheth the reins and hearts, and I will give unto everyone of you according to your works. I say therefore from very good ground, that a Toleration of all Religions is not only a great temptation, but the greatest evil in the world, and would be a means of bringing plagues and judgments upon the three Kingdoms, and a distraction and disorder amongst all the people and a confusion of all things; against all the which as so many temptations and capital evils, all truly godly praying people if they will pray according to God's will, ought incessantly to put up their daily supplications, as they desire the favor of God and the removal of his judgments, and in their so praying they do but their duty and according to the will of God: Therefore when the Il-dependents pray for a Toleration of all Religions under the name of liberty of conscience, and labor for it, and hinder with all their power the setting up of the only true Religion and work of Reformation, and the setting up of such a Government in Christ's Kingdom, which is his Church as he hath revealed in his blessed will, and they have also covenanted to bring in, in their so doing they neither pray that God's name may be hallowed, nor that his Kingdom may come, nor that his will may be done, nor that they may not be led into temptation, and be delivered from evil; and therefore they pray not aright, and are not as they falsely boast themselves the only true praying people; for they pray not according to God's will.
Now when those Churches of the Congregational way consist of such kind of praying Members, it is apparently manifest they are a mixed Generation of men, and not the Generation of the just, nor the men of God's right hand, which is another title they falsely and pharisaically also claim and challenge unto themselves, as they did the former, as will by and by appear upon due examination and discussion of the true sense of that expression. For those that are the men and people of God's right hand properly so called, are such, as with all their might stand up in defense of God's true Religion, and earnestly contend for the faith once delivered unto the Saints, Jude 2, 3. and are not only ever ready to lay down their lives for that ancient faith, but with all their power to fight for it to the last drop of their blood, in opposition to all errors, superstition, heresies, and all manner of false worship, and in opposing whatsoever is against the power of godliness as a Toleration of all Religions is, which tends only to the bringing in of all profaneness and irreligion.
Now the Il-independents deny, that they did ever fight for Religion: Yea, I myself have heard many of them say, That it is unlawful to fight for Religion, and they professed that when they went out with the sword in their hands, they fought only for the liberty of their consciences, and for a Toleration of Religion which is a part and branch (as they said) of the Subjects birth-right: All this I can with many more depose, and therefore they falsely arrogate unto themselves that title of being the men of God's right hand, which no more belongs unto them then the other ensigns and titles did: And as little right have they to the title of Saints and the generation of the Just (which is so frequently in their mouths) if we bring them to the true touchstone of that mettle; therefore it may be to very good purpose to turn to the 15. Psalm and briefly to run over that where we shall find a true description of Saints indeed.
Who (saith the Psalmist) shall abide in thy Tabernacle, and who shall dwell in thy holy hill? that is to say, who are Saints indeed and the generation of the Just? For answer, the Holy Ghost, that best knew who were Saints indeed, sets down the characters of true Saints. The first of which is, his upright walking; He that walketh uprightly (saith the spirit of God) This is a metaphorical expression, signifying the trade of a man's life, his custom and carryage in it, as when a man is said to walk after the flesh, it is as much in the dialect of holy Scripture as to say, He goeth on in his natural condition and in his irregenerate state, in his ignorance, blindness, wicked courses and practices, and hath no work of grace wrought in his heart, nor any change in his will and affections, nor in his whole frame of life and carriage, but he is the old man still, Rom. 18. ver. 1. So to walk uprightly, in Scripture language, is, to walk after the spirit, to be regenerate, to be a holy and heavenly minded man, who doth all the actions of one borne again of the water and of the spirit, he makes the Law of God his delight, and squares his life and actions according to that rule and the direction of his blessed word, and he orders his life by that rule in all integrity, sincerity and without hypocrisy, or any base or by-ends or worldly respects. He makes it his employment with Enoch and Noah to walk with God secretly as well as openly, in all manner of conversation, in his thoughts words and deeds, as if he were ever in the sight and presence of God, walking uprightly also towards men, carrying himself justly towards all, but especially his main aim is to endeavor that the true worship and service of God may be set up in his family, and wheresoever he hath power; he declines not to the right hand nor to the left in matters of Religion, but keeps himself strictly to the rule and goes right on according to the direction of that: He halts not between two Religions or more, for he knows how much that is disspleasing unto God, who said unto the people by his Prophet, Why halt ye between two Religions? That God cannot endure in any people, no more then he can endure the lukewarm Laodiceans that are neither hot nor cold, but indifferent what Religion be set up, so they may enjoy their case; all such he knows God hath and will spew out of his mouth; Such therefore as halt and limp in Religion and hop first on this side to this Religion, and then on the other side to that other Religion, and a little after limp into another opinion, and soon after hop into another Sect, all that walk thus, are no Saints in God's dialect: For the true Saints indeed they walk up • ghtly before God in that one Religion he hath appointed, they turn not to the right hand nor to the left, they take no by-way or cross path in Religion, they halt not, nor limp not, nor doubt not of their way; neither do they sit still or make a stand, nor set not a foot backward in Religion, all which were not to walk uprightly before God, but all the true Saints walk uprightly, they go on with constancy without interruption in their Religion that way Jerem. 6. They are not carried sometimes this way with this wind of doctrine, and sometime that way with that blast of opinion, but they walk right on, they set not a step backward from their first love to Religion like the Church of Ephesus, Revel. 2. but pass forward toward the price and mark of their high calling with as great a zeal and fervency as at first, and hate all false ways and erroneous religions, they persevere in all the ways of God and in the footsteps of all the Saints of old, and imitate all those virtues and graces that are commendable in the Saints and all the Churches; They cannot endure that any doctrine of Balaam, Jezebel, or of the Nicolaitans should be connived at amongst them, or tolerated, or any other Religion but that which the Lord our God hath appointed and established in his blessed word, and in that they walk and persevere, they decline not in their love to it, they go not backward with Demas to embrace the present World, nor with Hymenaeus and Philetus; they will deny no truth of God, nor with any Heretics innovate anything in their Religion, but they walk uprightly to the mark of the high calling in Jesus Christ: They stand not still neither, nor make no pause in their way, but they are ever journeying and in the action of well doing, going from strength to strength till they come to the heavenly Zion, they go on cheerfully in their Religion, yea they run the race set before them with patience, and that through thick and thin of all afflictions and persecutions, and abate not their pace, casting aside everything that presseth down, as the love of the world, the love of honors and riches, the love of pleasures, the love of profits, the love of friends, and all earthly emoluments, yea and the sin that sticks so close unto them, all their hereditaty and inbred corruptions, yea they reject likewise all novelties in Religion, nothing can hinder them from walking uprightly in the old way God has appointed them to walk in, but in despite of all impediments they not only walk, but run the race, and the whole race set before them, Looking upon the author and finisher of their faith Jesus Christ, who for the glory that was set before him endured the cross, despised the shame, and is now set down at the right hand of God in heaven, Heb. 12. 2. He made that good confession to the death before Pontius Pilate and witnessed the truth; All they therefore that are conformable to Jesus Christ and desire to walk in his steps and that are Saints indeed and the generation of the Just, can never endure a Toleration of all Religions; for that is not to walk uprightly with their God, nor after Christ example; for Christ whipt the Buyers and Sellers out of the Temple, and would not tolerate them but laid corporal punishment upon them for their evil doing, and preached against the Scribes, Pharisees and Sadducees, and all erroneous Sects in his life time, and after he was ascended into heaven he wrote unto the Churches of Pergamos and Thyatira, sharply reproving them for suffering and tolerating amongst them any other Religion then that he had appointed, and for but conniving at any novelties in Doctrine and Religion. They therefore that follow the ill example of those of the Church of Pergamos and Thyatira, and not only suffer all manner of Religions amongst them, but labor and endeavor to have an indulgence and a toleration for all under the pretence of liberty of conscience, they follow not the example of Christ the Prophet of his Church, nor the example of Abraham, Jacob, Joshua and all the Patriarchs and blessed Apostles who abhorred all novelties and tolerations, and therefore they walk not uprightly with their God and are not Saints indeed according to God's own description of a true Saint.
Now whether therefore the Il-dependents by their practices can challenge this Character to themselves, I leave it to the judgment of the learned, when they would have a Toleration of all Religions.
But now to pass on to the second Character of a true Saint, He that worketh righteousness, saith the spirit, they that make it their employment to render to everyone their due obedience and subjection to the higher powers, Rom. 13. Tribute to whom Tribute, Custom to whom custom, fear to whom fear, honor to whom honor is due, and they that will owe no man nothing but love, and that love one another, knowing that he that loveth fulfilleth the Law, they are Saints properly so called v. the 7. In a word, all that are Saints indeed in God's repute, work righteousness; they first give unto God his true worship and labor for the establishment of that Religion only that he hath appointed, they cannot endure the Toleration of all Religions, neither will they connive at or indulge that any way of serving and worshipping of God should be permitted, where they have power and ability to hinder it, but that which God himself hath commanded; for they know that that is not to work righteousness; for that is not to give God his own, For he appointed but one Religion, and that he challengeth for his own; so then, they that set up any other but that, or tolerate more, or allow of a Toleration of all Religions, they work not righteousness towards God; for that is unjustice and a thing highly displeasing unto his divine Majesty, as taking his right and authority out of his hand who is King of his Church, and substituting themselves in his place, which is the greatest injustice and unrighteousness in the world; and therefore all that are the true Saints indeed and the generation of the just, dare not attempt any such unjust thing; for they work righteousness.
Again, the true Saints in like manner work righteousness towards all men, they yield all subjection to those that are in authority over them, and they give the Magistrates their due honor and reverence, yielding unto them all the duties of obedience and subjection and veneration, and they yield unto the Ministers and all their Brethren the duty of love and their true honor, and so are fulfillers of the law of God. They therefore that malign their brethren and detract from their praises and hate them and speak evil of them and of those that are in dignity and authority, and rail of those in the Ministry, and as much as in them lies endeavor to make them odious to the world by their daily traducing of them, and assuming the honor due to them unto themselves, and all such as do assent unto them in this their unrighteous dealing, they do not work righteousness, and therefore in God's dialect they are not Saints indeed, nor the generation of the just: for it is great injustice to detract from any their due honor.
Now I appeal unto the judgment of any intelligible man, whether or no those that write defamatory books and daily utter injurious and reproachful words against the great council of the Kingdom, traducing them before all the people, and accusing them of injustice, and of exercising a lawless and an arbitrary government over the people, proclaiming them tyrants and as bad as Strafford and the Bishop of Canterbury, and guilty of the same crimes, and that at pleasure can impeach any of the Parliament and accuse them to the people as traitors and such as keep correspondency with the enemy, and are betrayers of their liberties, and those that do allow of such men, favoring them and encouraging them by their countenance or connivance, I say I appeal to the judgment of any whether they that do or assent to such doings do work righteousness, when they do apparently transgress the law of God in speaking evil of their rulers. I am most assured that upon due deliberation they will acknowledge, that this is no righteous dealing: And therefore they must conclude, that they that work not righteousness are no true Saints, nor the generation of the just in God's esteem.
Again I demand of any man but of a moderate temper, Whether those that with most opprobrious terms do calumniate our Brethren the Scots, and detract from their honor and due praises who came in for our assistance and help, and for our aid and deliverance, and have been under God one of the principal means of our preservation, whether in their so doing they work righteousness. I demand further of any one but ordinarily principled either in Religion, or Morality, whether to speak evil of their Ministers, and of their Presbyterian brethren, and fellow soldiers, with all manner of calumnies and reproaches, and to defame them in word and writing through the world, and to do them all the evil offices their most mortal enemies can do against them, and who continually labor, to make them and the Presbyterian government hateful to the world, and that will take great and chargeable journeys, and write large Letters and scurrilous Pamphlets to do any of their Presbyterian brethren an ill turn, and will also glory of it, and that in Print: I demand I say of any moderate minded Christian, whether the doing of ary of these things, or the hindering the work of reformation, and the laboring for a toleration of all Religions, & the assenting unto such be to work righteousness, and if he shall accord unto me, that these actions are unrighteous, then he must accord also that those that do them are no Saints; for the true Saints work righteousness, it is their trade to be so employed. Now whether the II-dependents be not guilty of all these dealings, I refer the Reader to all their Pamphlets, especially to those of John Lilburn lately set forth, and those of my brother Burton his Vindication, and his Vindicia veritatis, and their daily practices; and I am most assured if he will but spend a day or two in reading over the writings and the sermons of the Ill-dependents, they shall find little other then unrighteous dealing of all kinds against both Magistracy, Ministry, and all their Presbyterian Brethren and Fellow-soldiers; For they slight them all, and make nothing of all that ever they have done; for all the Glory of all the famous victories they assume unto themselves, and attribute the honor and glory of them to that Army they call the praying Army, as if none of the Presbiterian Soldiers either prayed or deservedany share in the honor of those victories, when it is most certainly known, that amongst the Presbyterian soldiers there are many thousands that live as holy and godly, and that pray as devoutly, and earnestly for all good success upon their undertakings, and for a blessing upon their endeavors, as any Independents in England, and are as dearly beloved of God as any of them; for with God there is no respect of persons, but everyone that worketh Righteousness, Act. 10. of what nation soever he be, God heareth him; yea, and it is well known also, that in the Army there is ten, if not twenty Presbyterians to one Independent; and all men know likewise, that many of them are experienced soldiers, whereas not twenty of them before these times ever saw the face of an enemy; and it is likewise acknowledged by all impartial men, that they have ever fought as valiantly as any Independents, and have stood to the Battle when many companies of them ran away, as can be proved; notwithstanding all these things, the Independents ascribe the honor of all those victories to their own party, and say the Independents got this and that victory, and only because perhaps some of their Colonels, and a few other Independent Commanders had the leading up of the Presbyterian forces, and they that under God did the work, loose their due praises amongst the people, and the Independents arrogate the honor to themselves (which is their daily practice) and in its due place will appear: And therefore when the Independents do upon all occasions derogate thus from their brethren the glory that belongs unto them, and ascribe it to their own Fraternity; and when they are culpable and guilty of the foregoing charges, they work not righteousness; and therefore unles7s;e they timely and cordially repent of all their unrighteous dealing towards God, and their brethren, this character of Saints and the generation of the just, will not belong to them; for the Saints indeed, and the generation of the just, work righteousness, whereas the Ill-dependents work unrighteousness. But now to pass on to the other characters: the third character of the Saints, and Generation of the just, is this.
He speaketh the truth in his heart, saith the Psalmist, and such an one is a Saint indeed; all double dealing men therefore towards either God or men, and such as have a heart and a heart, and whose tongue and heart go not together, they in God's Dialect are no true Saints; which doctrine is confirmed by Saint James, chap. 1. verse 8. who saith That a double minded man is unstable in all his ways, and therefore in the 4. chapter he exhorting those of his time to draw near unto God, useth these words, draw nigh unto God (saith he) and he will draw nigh unto you, cleanse your hands ye sinners, and purify your hearts, ye double-minded; they therefore that are double-minded, & speak not the truth from their hearts, are unsanctified & impure, and are not Saints indeed, whatsoever they pretend. Now then all such as make the world believe that they will reveal the whole truth of God unto the people, and promise they will give in their model of government, and do notwithstanding profess, and that in express words, that they will keep a reserve donec ad triarios redierit res, and will not speak the truth in their hearts, nor communicate unto their brethren fully their ways, though God hath commanded them, that whatsoever he spake to them in secret they should preach upon the house top openly, they are double-minded men, and speak not the truth in their hearts; and therefore in God's esteem they are not Saints indeed; but such are all the Il-dependents. Again, they that in outward appearance & before men show a great deal of love to their Neighbors, calling them brethren, and notwithstanding plot all the mischief they can against them, speak not the truth in their hearts, according to that of Saint John, in his first Epistle, chap. 3. verse 18. My little children, (says he) let us not love in word, neither in tongue, but in deed and in truth. There were it seems such kind of creatures in his time, as made fair semblances of love to others in tongue and word, but did not really and in truth love their brethren, which he condemns, for they spake not the truth in their hearts; all such therefore as contrive all the mischief they can against those whom at every word they call brother and good brother, & yet write whole books to the defaming of them, and killing of their good name, which is worse then the murthering of their very bodies, they are so far from being Saints, as they are like Cain that wicked one that slew his brother, ver. 12. all such therefore as say one thing and practice the contrary, are double-minded men, and a Generation not of the just but unjust; for they speak not the truth in their hearts: when therefore all the Independents in words pretend love unto their Presbyterian brethren, and seem to honor the Parliament, and the Scots, and their godly brethren the Ministers, and yet seek by all means possible they can to render them all odious to the people, & to baptize them into the hatred of all men, and write scurrilous and defamatory books against them all to this very purpose, and rejoice at any evil that happens to any of them, or to hear of any breach or division amongst them, and labor to make it greater, and will not so much as pray with them, or pray for them, but have been heard, in their public congregations say, and that in their prayers, Now Father we should come to pray for the Parliament and the Assembly, but they are not worthy the prayers of the Saints; thus they speak unto God himself of the Parliament and Assembly in their own congregations, and will not vouchsafe them so much as their prayers, as can sufficiently be proved; and yet to the world they pretend they honor the Parliament and Assembly, and love all their Presbyterian brethren, and wish them all happiness, when all their actions, words, and Pamphlets proclaim the contrary; for it is well known, that the whole scope of most of their employments is to traduce the Parliament and their government, and to make the Scots and all the Presbyters their brethren the most hateful people in the world, as if all their endeavors were to bring the people under an unsupportable slavery, and a greater yoke of tyranny then that of the Prelates: this is their very language in all their discourse and writings; yea, often in their meeting places, by which they have so enraged the people everywhere against all our godly and painful Ministers, that they are looked upon with an evil eye through City and Country, and yet they pretend love unto them in words, and call them brethren at every turn, and their godly brethren, and yet would starve them if they could, and both in their writings, and preaching, and disputes, labor to take away their good name, yea, their livelyhoods, their Tythes, the only maintenane by which they should support themselves and their families, all which their dealing is abominable dissimulation. So that when they most court them, and faune upon them with the title of brother, and good brother, and show them some outward courtesies, they had most need to take heed of them; for then they plot mischief, and speak not the truth in their hearts; and therefore the Ill-dependents are no true Saints, for they speak not the truth in their hearts. But to go on to the other characters of the true Saints, they saith the Holy Ghost, verse the 3. Back bite not with their tongue, nor do evil to their neighbor, nor take up a reproach against their neighbor. In this verse there are three other characters together of true Saints, as in the former ver. The first, they backbite not with their tongue; the second, they do no evil to their neighbor; the third, they receive not a reproach against their neighbor: they will not entertain, endure, or take up, or believe an evil report against their brethren: for they that are Saints indeed, know, that they that receive stolen goods into their houses, or do assent unto a Thief, are as equally guilty as the thief that took them away; now all such as make it their chief employment, to traduce their neighbors and defame them, and speak evil of them, and foully reproach them with all manner of contumelious, and disgraceful language, calling them the professed enemies of Jesus Christ and his Kingdom, the Antichristian brood, the limbs of Antichrist, using a thousand such scurrilous and unchristian reproaches against the Presbyterian brethren in tongue and pen, and do all manner of evil unto them in word and deed, and write libellous books against them, and receive and embrace all manner of evil reports against them, yea, hunt after such, and seek for them that they may have matter of slander against them, and give ear to Tale-bearers, and busy bodies against the word of God, and will embrace the acquaintance of the most impious peoyle in the world, as can be proved, and give ear and credit to the calumnies and reproaches of professed Atheists in anything they shall falsely report against any of their Presbyterian brethren, all such in God's dialect are no true Saints; for they that are Saints indeed, back-bite not with their tongue, they do no evil to their neighbor, nor they will not receive a reproach against their neighbor, much less against those that are in authority and dignity.
Now I say, if it can be proved that the Independents make it their ordinary and daily practice, not only to traduce, back-bite, and do evil, and receive a reproach against their fellow brethren, but do all these evils also against those that are in dignity and authority, and are made Rulers and Governors of the people, and over themselves, it follows that they that do all these evils, and all those that assent unto them in their so doing, are not Saints indeed in God's esteem; now that the Il-dependents are guilty of all these crimes, the many Pamphlets lately set forth by them, as those published by John Lilburne, and my brother Burton, and all the other scurrilous and libellous Books set forth by those of that party, and countenanced by them do sufficiently witness. And here I shall desire of any man, ingenuously to tell me, what it is to back-bite their neighbor, and do evil to them, and to receive a reproach against them, if speaking defamatory words of them all, and writing and publishing of libellous Books against the great Council of the Kingdom, and those in authority, be not to back-bite their neighbor. Certainly such words and books, as accuse the Parliament of Injustice, tyranny, and of exercising an arbitrary power over the people against Magna Charta, and the Petition of Right, and the privileges of the subject, and make them all as bad as Strafford and the Prelate; and such words, Pamphlets, and writings against the House of Peers and Commons, as tend to the defaming of them, and their just power and government, and to disaffect the people against them, and to stir up a faction against their just authority, and to make them odious to all men; and all those, that either speak such words, or write or print such Books and Pamphlets, and all such as allow of such words and Pamphlets, either by their silence or connivence, or approbation, or by buying and receiving of them into their houses, or venting, selling, and publishing of them, and either praise or like of the authors and contrivers of them, and all such as shall scatter and spread such books abroad, and shall relieve and support such men in this their evil doing by supplying and furnishing them with moneys, or visiting of them and petitioning for their maintenance and allowance in these their wicked practices, or by their silence favor them; all and everyone of them may truly be said, and that by divine and human authority and by the very testimony of my brother Burton, to be such as backbite their brethren, and they have all of them a great deal to answer for such their doings before the righteous judge of the whole world, and in God's dialect all such as backbite their neighbor with their tongue and pen, are no Saints; for the true Saints backbite not their neighbor with their tongue.
Now that it is the general practice of all the Il-dependents to do this, I refer myself to those Pamphlets above specified and to their daily Proceedings, their combinings and confederatings of themselves together for this very purpose; all which do sufficiently testify and declare unto the world as well as their daily publishing through City and Country such words and books as tend altogether for the defaming of the Parliament and the traducing of all their brethren; that it is one of their master pieces boldly to calumniate all men that something may cleave and stick.
Again, I demand of any man what it is to do evil to his neighbor, if plotting against the life and blood of their neighbors be not to do evil unto them, if making rents, schisms and factions in Church and State, and to vent and publish desperate and dangerous opinions and open heresies, all which are works of the flesh leading men to perdition Gal. 5. I ask I say, of any man, whether the acting of all these things be not to do evil to their neighbors? And whether or no to violate all the laws of God and nature upon needless and unwarrantable pretences, as to divide the husband from the wife, the parents from the children, the servants from their masters, the subjects from their governors and them in authority over them, the people and sheep from their Ministers and faithful Pastors, and to labor for a toleration of all Religions in a State and Kingdom, yea in many Kingdoms, and by this means to bring confusion upon them all: I demand I say, of any moderate man, whether the acting of all these things be not to do evil to their neighbors? And whether to ride and run from one end of the Kingdom to another to seduce the people, and to do their neighbors a mischief, and by tongue and pen and all manner of infamous language to wrong them to the taking away of their good name which is better then their life, be not to do evil to his neighbors? Again I demand of any solid Christian whether the endeavoring the taking away all means of livelihood from the Ministers, as their tithes the only support of their families, and the making of them odious by their railing Pamphlets, and the hindering Reformation in the Church, and the breaking of all promises and covenants with their brethren to the prejudice of the whole Kingdom, be not to do evil to their neighbors? And whether to raise up false and infamous reports against their brethren the Scots and them in authority, and to publish them in word and print be not to do evil to their neighbors? And whether the denying of their brethren their very prayers, aide, help and assistance at any time, yea to pray against them and for their confusion, be not to do evil to their neighbors? I shall here desire of any soberminded Christian to tell me whether the acting or doing of all these things or any of them or the consenting unto them and allowing of them, be not to do evil to their neighbors? And I am most assuredly confident, that he will candidly acknowledge that the acting of all this is to do evil to their neighbor.
Now that the Il-dependents daily practice all these things, can be proved by a cloud of witnesses, yea all their Actions and Pamphlets can testify it, especially the late conspiracy of many of them against the life of that Honorable Gentleman Mr Speaker of the House of Commons and many more of the High Court of Parliament, and their running and riding about to preach up their new doctrines and heretical opinions to the disturbing of all order in Church and State for the seducing of the people; and their running riding and going from place to place to defame and traduce their neighbors, for the hindering of them from coming to any employment by which they might have been useful in their generation to the land of their nativity; all these passages I say can witness against them; and innumerable presidents more of their unchristian proceedings against their breth •• n might be produced and may be proved by numberless witnesses, besides their own writings, that all of them do evil to their neighbors, and that this is the general practice of the Il-dependents. Yea it is notoriously known, that there is scarce a meeting of them, whether in their festivities or in any of their solemn assemblings of themselves together, gether, that they do any other great thing amongst themselves, but that that tends to the evil of their neighbors in word and deed, there scarce issuing anything out of their mouths but injurious words against them: Yea they cannot contain themselves in the very open streets and in the Churches from railing against their Christian brethren, as can sufficiently be proved; Yea let any Presbyterian accidentally but come into their houses, and they will reproach and rail at him. And if all this be not to do evil to their neighbors, I know not what is to do evil unto them.
Now in God's dialect all such as perpetrate any of these actions, are not Saints indeed: for the true Saints do no evil to their neighbors.
The Il-dependents may not here pretend, that their Ministers can preach and pray well, and that those of their fraternity have many of them excellent gifts; for gifts are not sufficient to make Saints, but grace is that that makes Saints; For Saint James and Saint Paul have sufficiently proved That unto all the true Saints; for so in the first of the Corinthians ch. 13. v. 1. 2. Though I speak (saith Paul) with the tongues of men and Angels, and have no charity, I am become as sounding brass and a tinkling symball. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burnt, and have not charity, it profiteth nothing. So that by the doctrine of Saint Paul all gifts are nothing without that grace of love. And Saint James in the second chap. ver. 17. saith, That faith without works is dead, and that such as shall not relieve and help their Christian brethren in their necessities, their Religion is not so good as that of the devils, for they believe and tremble; for pure Religion and undefiled is to visit the fatherless and the widow, and to relieve them in their necessities, J am. 1. therefore they that are so far from relieving their brethren and doing good to them and loving of them, as they do them all the evil they can, pretend they what they will, they are no Saints. Yea, Saint John also in his first Epistle saith ver. 10. In this the children of God are manifes;t and the children of the devil, whosoever doth not righteousness is not of God, neither he that loveth not his brother; For this is the message that ye heard from the beginning, that we should love one another, not as Cain who was of that wicked one & slew his brother; All they therefore that work not righteousness towards their neighbors, but do them evil and sl • y & murder them in their reputations and honor, they are no Saints; but such are the Il-dependents notwithstanding all their gifts, as all their practices declare; for they do all manner of evil in word and deed against their neighbors in persecuting them continually with their tongues and pens, and by all reproachful actions as daily experience teacheth all men.
And here I shall take an occasion to bring to the memory of the Il dependents some passages of their uncharitable dealing towards myself lately, that all men may see how unjust and partial judges they are, and how they upon all opportunities will condemn any Presbyterian for that which they count a pleasantery and an elegancy or matter of mirth in their own mouths. The story briefly is this.
When the Earl of Strafford was in question before the great Council of the Kingdom, the high Court of Parliament, as if that supreme tribunal had wanted either judgment or prudence and sufficient understanding and knowledge for the trial of a Delinquent, or had wanted courage or resolution or a mind to execute justice against so eminent an offender as he was, who notwithstanding carried on the whole business with such wisdom and moderation and in so fair a way, as by which the Parliament hath gained an immortal fame to the worlds end; yet at that time those of the Il-dependent party were the chief agents of all those tumults at Westminster, who made it their employment daily to run thither to cry for justice against the Earl, abusing him though then in the hands of authority, with all the reproachful words that with the tongues of men could be uttered, as all the standers by can witness, describing him from all the parts of his body, and from everyone of them gathering some presage of evil that should first be acted by him, & that should finally bring him to an evil and untimely end, and this for the most part was the theam of all their spiteful discourse concerning him as he was carried both to and from the Parliament: Amongst other of their expressions, they said, he looked like the belly of a toad and that his teeth stood in his head like a pot-fish, and that he was so rotten with the poxe, that if they could not by their clamours procure justice against him, yet they comforted themselves in this, that he could not continue long; for said they he will fall apeeces he is so rotten with that noisome disease.
These and many other expressions they daily and openly▪uttered against the Earl, ever affirming that he was the ugliest man that ever they beheld.
This language I can depose I learned amongst them as never having heard it in all my life from any man before that time; and they took no small pleasure in venting these words upon all occasions, and they used them as the flowers of their rhetoric, and it was thought neither blasphemy in them nor a lie nor any scurrility, neither were there any then of that fraternity so severe, as to think that any that used such words could not have the least dram of grace in them. But upon their clamours and through their exorbitant insolencies against him, I being one day at Westminster waited for his passing by that I might see what a hideous creature he was, that I might at another time say I had seen him, and in beholding of him I heard their uncivil and reviling speeches against him, but observed nothing in his looks and person, but had his actions been as serviceable to the Kingdom as they were destructive to all the Kings Dominions and to himself, there was nothing wanting in the man, either for person or courtship, or any other accoutrements that might not have made him lovely and venerable in any part of the world. And I may truly say this of him, that he had more generosity in his look then half the Il-dependents that ever I saw, were they put all together: but thus they did asperse him for his very looks and complexion. And in the same manner they spake of those Cavaliers that accompanied the king when he came to the House of Commons to demand the five Members, of all the which they said they looked like so many devils, furies and feinds from Orco and Hell it sefe, and used all the odious expressions people could imagine to set them forth: And of all the ministers of the Church of England they say they are belly-gods and such as run from one end of the Kingdom to another to get preferment and to do mischief.
Now upon an occasion not long since of a mutinous company of Il-dependents that sought the life and blood of many honorable Members in the House of Commons; and had entered into a wicked conspiracy to that end, whose immaculate reputation notwithstanding they could not with all the breath of their calumnies in the least thing blast; I say upon this occasion being cited and commanded to appear at the Committee of Examinations about that business, and coming thither I found such a rabble rout of odd fellows, that for the illness of their looks, and the badness of their complexions, and the manner of their behavior, I never saw the like, or any man that was there that I talked with, as they are all ready to witness, they being so rude and uncivil towards all, especially towards myself, they being also such a company of squanderling fellows, not one of six of them having a cloak to his back as if they had come only to make a tumult or an uproar, and therefore had laid aside all impediments that might have hindered their activity, as those that stoned Stephen, that they might be the more nimble, left their garments in other men's keeping. When I saw so • ude a company, and hearing withal that they were of all Religions and that they had combined themselves together by swearing to take away the life of many in the House of Commons, and that their business might go on the better and with the greater success, that whiles some of them were there acting of their parts in a disorderly and tumultuous manner; others of them were in the city at a private Humiliation, a special day being set a part to seek God, (as they said) that they might have justice done against some of the Members of Parliament that were not favorers of the Il-dependents, as Jezebel caused the Elders of Jezreell to call a Fast when she took away the life of poor innocent Naboth.
This that I now say, was related unto me by one of that company that not long after went out of the room, who was the only person I knew amongst them all. But I not knowing the cause of such a concourse of uncivil people, demanded the reason of it, and it was replied, that there was not a third part of those that were to come up; for the whole city would appear there in that business the day following, to demand justice against such and such as guilty of High Treason, but that now they were seeking God and in private Fasts, and that some were assembled in such a man's house, naming the party. In this formal manner things were related unto me, as the righteous Judge of the whole world knoweth, all which proceedings I suppose was to do evil to their neighbors.
Now when I had well viewed and considered all these men, and saw their complections • arre worse then that of the Earl of Strafford, and beholding all their behavior, and seeing their incivility towards all men, and especially towards myself, whom they causelessly reviled, saying, that they had kept me from hanging not long since, and that I had lived on their alms, and that they had prayed for my deliverance out of my troubles, and that now I was come home with a vengeance unto them; for I was turned an Apostate, and a Persecutor of the Saints, so that they could not in their hearts pray for me, and many other reviling speeches they used in the presence of many honorable Gentlemen, as they can all witness, and that without giving them any occasion in word or deed, as the standers by are ready to depose; I say, I seeing this their disorderly behavior, and withal hearing them with open mouth traduce the great Council of the Kingdom, and accusing them all of injustice, affirming, that their proceedings were as tyrannical as those of Strafford, and the Prelates, and not only saying it, but printing it in a Pamphlet, in the which they had most shamefully and falsely belied me, as the whole Parliament knew, in all which they did evil to their neighbors. I in replying to that Pamphlet, in my just defense, thought it an abuse of gravity to use it upon such whibling Fellowes, and chose rather by way of merriment to answer them, then seriously to spend time about them: and therefore calling to mind some of their own expressions against the Earl of Strafford, as that he had got a blow with a French Coulstaffe, and that he looked like the belly of a Toad; and remembering also, what they had spake of the Cavaliers that came with the King to the Parliament, that they looked like so many Furies and Fiends out of Hell, and recollecting withal what they had often spake of the Ministers of the Church of England, how that they ran from one part of the Kingdom to another to get Church preferments, and regarded nothing but their bellies, and sought nothing but the inslaving of the King himself, and all the Gentry and Nobility of the Kingdom, that they might the more tyrannically domineer over all the people, and how they had polluted all the Church of God, with their idolatries and superstitions, and with all manner of heathenish and antichristian defilements and abominations, and remembering also many of Martins expressions against the Presbyters of the Church of England, in his blasphemous Pamphlets, as that of the Arraignment of Mr. Persecution, and his Echo, and his Hue and Cry, the which Books were entertained amongst all the Independents, and read with great delight, they making themselves upon all occasions merry with them, and especially with those expressions, wherein he bringeth in all the Presbyters, and Master Simon Synod, with great ironteeth, and such luxuriant tushes, as one might pick them with a Rowling-pin; and I say, I calling to my remembrance all these their expressions, (in which they greatly delighted, and pleased themselves, when at any time they inveighed against the Presbytery, and studied to make them all odious to the people, as they have done; in all which they have done evil to their neighbors;) thought it not amiss to make choice of some of their own Rhetoric, which I did purposely to find out the humor of the Cattle, and that all men might see the partiality of the Independents, and indeed the vanity of all unstable men in general, who are won with an apple, and lost with a nut, and will praise and disprayse they know not for what, and one day commend that in themselves which another day they will condemn in any of a contrary mind, and at one time extol a man for that which upon another occasion they will censure him for, with all manner of aggravations. The consideration of these things, and with what disguised aspects, and hideous looks, and odd complexions they appeared in all the rooms about the Committee, and how they grinned at me with their teeth, made me in the description of them use the same expressions that they had formerly done of Strafford, and the Cavaliers, and the Presbyters of the Church of England, when both in their countenance and actions they paralleled them, and say they looked like so many furies, and like the belly of a Toad, and as if they had got a blow with a French Coulstaffe, and that one might pick some of their teeth with a Bedstaffe, all which were their own expressions; and as they accused the Presbyters for belly gods, so they also were very sensible of good cheer, and that as the Presbyters had with their superstitions polluted the Church, so they did pollute them with their scummering and pissing in them; and that as they sought to enslave the Gentry and Nobility, and the whole Kingdom; so the Independets if they could but once attain the mastery would do no less; and for this my so speaking I had very good reason, being well acquainted with their language and dialect, having often heard some of them say, that the Gentry and Nobility had been the cause of all the miseries of the Kingdom, and that if they continued in their greatness, we might never look for happy days; nay, it can be proved that some of the Independent Ministers have made it part of their employment, to run from one place to another to preach their errors, and in their Sermons to bring the Gentry and Nobility into the hatred of the people, accusing them as the cause of all our calamities, publicly declaming against them, as the basest Gentry and Nobility in the world, saying in express words, that howsoever Noble-men's Mothers were known, yet their Fathers were Grooms, or some base fellows, & that they were nothing but dross, dress, dross; and this they have spake in great and crowded Assemblies; all the which speeches, if they tend not to make the Nobility hateful to the people, and so by consequence to the ruin and overthrow of them in time, I know not what can; and whether all this be not to do evil to their neighbors, I leave it to the judgment of others; and how many of the Independents have vilified the great Council, let their books be examined and they will say I wrong them not in anything, when I affirm they labor to bring in a confusion of all things; yea, their words daily at the very Parliament door can witness that howsoever they pretend to honor the Parliament, yet they do accuse them of arbitrary and tyrannical Government, and assert that the Lawyers in the Parliament have betrayed the Liberties of the subject, and this is their daily language, and that it may be the better known, it is all extant in their printed Books, by all which they do evil to their neighbors. Now then if I, in my just defense made use of their own expressions to set down the wickedness of their ways, and to discover their bad intentions, there was no just cause why any rational man should condemn me for it, for ridentem dicere verum quid vetat? Now that the Independents have so severely censured me causelessly for this, they show they are altogether partial and very unjust Judges; and whiles they do the greatest evil unto men, that can possibly by the malice of men be done unto them which no true Saints do, for they do no evil to their neighbors, as the Spirit of God saith; yet they will condemn others, for but making use truly of such expressions (as they themselves have falsely and causelessly used against others); for I in discribing of them and their proceedings expressed myself but in their own dialect, and yet they fill the whole Kingdom with clamours against me, for being but their scholar. The time was, when I writ my Litany for to make myself and my fellow Prisoners merry in our bands, that when many grave men liked it in private, yet dissuaded me from making of it public, that those that are now the great Sticklers of the Independent party, against all the counsel of my grave friends, persuaded me to print it, protesting, that they thought it would do the Prelates more mischief then any book that was seriously penned against them, and therefore entreated me by all means, that I would publish it; yea, they offered me to set it forth upon their own charges and costs; and through their importunity they prevailed with me to give them the copy, and it was printed, and liked so well of by that party, as they commended me with all the praises men could extol and magnify a man with, as can be proved, and they have often professed unto me, that they thought it was the best way of dealing with any enemies of the Church, and therefore I conceive that Martin useth so much of this method in his books. But indeed there have been many, and grave Divines that have writ many merry and pleasant books against the Prelates in all ages & nations, which have discovered their vanities more then anything that was seriously writ, by which means many personages of eminent quality, as well as those of low degree, have come to the knowledge of the wickedness of the Papal Hierarchy, which had they been seriously penned no man would have regarded; yea, the holy Prophets and divine Pen-men have made themselves merry with the vanity of the false Prophets, and great men of their time, many presidents of the which might be produced out of sacred writ, so that there is no sin in writing pleasantly against any such as go about to seduce and mislead the people, and alienate them from their duty towards God, and their obedience to those that are in authority, and from their duty and love to their brethren, all which are capital evils, and which no true Saints will perpetrate.
Now I say, in this that the Independents did so well like of my Litany, and the merry passages in that book, and are so highly offended at my mirth in my just defense against them, that are equally guilty with those they most mortally hate, and in that they so harshly accuse those expressions in my book, which I have but borrowed from them, saying, that none that useth such, can have a dram of grace in them, in all this they are very partial, and unjust Judges, and give unrighteous judgment against their neighbor, which is to do evil to their neighbor, which all true Saints will not do; and they may remember that the Lord in the 29. of of Isaiah, condemned such as made a man an offender for a word: But of all these things in their due place, When I upon another occasion shall answer to the moderate checks, wherein I shall make it appear, had those expressions been mine own, there had been no blasphemy in them, without it be esteemed blasphemy with them, to compare a company of rude and rebellious wicked people to a good creature of God, when as the Holy Ghost compareth such to a Dog returning to his vomit, and to a Sow wallowing in the mire; withal I shall then make it evident, that the conspiracy of Corah, Dathan and Abiram was not greater against Moses and Aaron, then this confederacy of the Ill-dependents at that time against some of the honorable Members of the Parliament. But letting pass their partiality in many other things towards their own party, in whom they can see no sin, I will go on to the other characters of true Saints indeed, as they are set down by the Spirit of God: the third of which, in this verse, is that they receive not a reproach against their neighbors.
The true Saints, saith the Holy Ghost, take not up a reproach against their neighbors, they will neither hear much less entertain or receive an evil reproach or calumny against their neighbors, for they have learned better things out of God's holy word, as in Exodus 23. verse 1. where the Lord speaking to his own people, and all true Saints, saith, Thou shalt not receive or raise a false report; put not thou thy hand with the wicked, to be an unrighteous witness. Neither is there anything more forbidden through the whole Scripture, then whispering, and tale-bearing, as all the Proverbs, & indeed all the Prophetical & apostolical writings can witness, so that all such as either raise, or receive false reports, or reproaches against their neighbors, in God's esteem, are no true Saints, but wicked men and unrighteous wretches; for so the Lord proclameth all such; and a greater unrighteousness and sin towards men, there cannot be then to rob them of their good name, which is to them as a precious ointment, and better then gold or silver, or great riches, Proverbs 22. verse 1. Ecclesiast. the 7. verse 1. and hence it was that David compares the tongues of reproachful men to Speares, Arrows, and Swords, and all instruments of death; for by their calumnies they wounded and murdered the reputation of their innocent neighbors, and killed them whiles they were alive▪ which is the worst of all mortal deaths: and therefore the holy Prophet though otherwise a valiant man, and undaunted, yet often professeth, that they had brake his heart with their reproaches; and truly a sorer affliction in this life cannot lite upon any men, then to be wounded in their good name, and to have their due honors and praises taken from them, & to be made vile amongst the people, which is the greatest of worldly evils, as all judicious and impartial men will easily judge; for there is no fence or ward against calumnies in the schools either of wit or art; and all such as either raise such reports against their neighbors, or receive a reproach, and harbor any evil thoughts against them, and such as tend to the wounding of their good names and fames, are all in God's Dialect reputed no Saints; for the true Saints saith the Holy Ghost, take not up a reproach against their neighbors; for thus the Lord hath declared himself in his holy word concerning all such men as either raise or receive a reproach against their brethren, asserting that they are no Saints.
Now when the Il-dependents make it their daily practice, not only to receive reproaches against their ordinary neighbors and brethren, but against both the Magistrates, Ministers and all their Presbyterian brethren both Scottish and English, as all the Pamphlets of John Lilburne and my brother Burton and all the other writings and words and the very Sermons of those of the Il-dependent party and all their proceedings do daily witness, it is sufficiently evident that they are no Saints: For the true Saints and all such as are Saints indeed, receive not a reproach against their neighbors. Yea it is well known and can be proved that they hunt after reproaches against their innocent neighbors, and will not only entertain into their companies, but even into their new gathered Churches such infamous persons as have been a shame and dishonor to all their kindred, and such as continue still in their wicked and ungodly practices; and only for this, that they can impudently and wickedly reproach their neighbors and raise an evil report against them; all this I say can sufficiently be proved. Nay some of them have been heard say, when they have railed at and reviled some godly Presbyterian Ministers that opposed the errors and novelties of the times, whē they were demanded what evil they knew by them, and what they could blame in their lives and conversations; I say when this question has been propounded unto them, they have replied, this is the mischief and spite of it that they are unblameable in their lives: then the which there could not be a more wicked, malicious and unchristian expression, by which they declare unto all men that it troubled and perplexed them that there was no evil in their lives by which they might justly defame them; so that it is evident to all men that it is matter of rejoicing amongst the Il-dependents when they hear of any failings in their Presbyterian brethren contrary unto the custom and practice of the people of God and the true Saints in all ages; for they receive not a reproach against their neighbor; innumerable instances of this nature might be produced against the Il-dependents, but that their practices are so obvious to all those that are acquainted with them, or but come in their companies; for a man shall not be half an hour in any of their societies but he shall hear them either reproach the Parliament or their Proceedings, or inveigh against some of the Generalls of our Armies, or speak against the reverend Assembly of Divines and against all the Presbyterians their brethren, or against the Scots; and all that they speak of them or any of them, tendeth to their reproach or infamy, so that they do not only receive reproaches against their innocent neighbors that live harmlesly by them, but they raise up reproaches against them and print them, yea against the whole city that has deserved so well from Church and State, and only for that they desire to keep their Covenant with their God, and which they have solemnly taken, lifting up their hands and hearts to the most high, and vowed to perform, which will be for their immortal praise; and yet for this cause only and no wrong done or attempted against them, they can in the Great Court of the Kingdom & in print also reproach them all and accuse them of black choler, yea blackcoat choler, as if they were the most malicious, rancorous and envyous wicked men in the world, which is so unsufferable a reproach against the great city of the Kingdom as yet before these our times never saw the light.
Now if these men at their pleasure will causlessely traduce and that publicly and in print, men in authority and men that have deserved so well from the Church of God and the whole Kindome, What may any man imagine will not these men do and plot in private to reproach their harmless neighbors when they thus daringly and prodigiously reproach them in public and that in print? So that I may conclude and that truly of them, Except they seriously and cordailly repent of this their wicked dealing towards their brethren, this character of the Saints also will not belong unto the Independents; for the true Saints, neither raise nor receive a false report or reproach against their neighbors, nor assent to any that do either.
And this shall suffice to have spoke of the three Characters of all true Saints indeed contained in the third verse of this 15. Psalm. There are yet other four in the ensuing verses, three of which I will run over briefly, they being all things of practice and well known to all men: And they are these; In whose eyes a vile person is contemned: and he honoreth them that fear the Lord: and he that sweareth to his own hurt and changeth not.
The first of these Characters, is, to contemn a vile person.
The second is, to honor such as fear the Lord.
The third is, to swear to his own hurt and change not.
Those therefore that are Saints indeed, in whose lives and conversation these three Characters are evidently visible and apparent; and those that either countenance vile persons, and honor not such as fear the Lord, or break their vows, promises and covenants with either God or men, they in God's repute are not Saints indeed, pretend they what they will, but are wicked and ungodly men and such as bring down the wrath of God upon the place where they live: For as Solomon saith, By the blessing of the righteous the city is saved, so by the mouth of the wicked it is overthrown. Prov. 11. ver. 11. Wicked and ungodly men are the cause of the ruin of Cities and Countries; according to that of Saint Paul the second of Timothy chap. 3. ver. 1, 2, 3, 4, 5. This know also (saith he) that in the last days perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, covenant-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitorous, heady, high-minded, lovers of pleasures more then lovers of God, having a form of godliness, but denying the power thereof, from such turn away: For of this sort are they which creep into widows houses, and lead captive silly women laden with sins, led away with divers lusts, &c. In the which words, briefly we may take notice that the Apostle setting down the reason of the perilousnesse and danger of the latter times, saith not that either in respect of wars, or pestilences, or famines, or earth-quakes, or inundations, or murders, slaughters, and robberies, or for any such calamities, the lastdayes and times shall be perilous; but they shall be perilous times, saith he, for that men shall be lovers of themselves, covenant-breakers, false accusers, covetous &c. So that self-love, covetousness, false accusations of their brethren and covenant-breaking &c. are the cause that makes times perilous and brings down the judgments of God upon any city and places where the Inhabitants are practicers of these sins: And therefore the Apostle after he had forewarned all such as fear God of the cause of all the evils that are coming upon the world, commands all the true Saints indeed to take heed of such men, and in express words says, from such turn away; have nothing to do with such, for all covenant-breakers and false accusers, and such as countenance vile persons and honor not them that fear the Lord, and such as keep not their word and promise with neither God nor men, are the cause of the perils and miseries that shall come upon the world, and therefore all such are not Saints indeed, but ought to be abhorred and avoided according to that of Solomon Prov. 4. ver. 14, 15. Enter not (saith he) into the path of the wicked, and go not into the way of evil men. Avoyd it, pass not by it, turn from it, and pass away. Here we see the wise man, as if he could never have given caution enough to all his scholars, by many reduplications of his words gives all the people of God a strict charge not so much as to company with such men: and that for the many reasons set down in the following verses; but this reason specified by Saint Paul may suffice, who saith, That all covenant-breakers, and false accusers and self-seekers are the causes of perilous times: and so are all such, in whose eyes a vile person is not contemned, and who honor not such as fear the Lord, and who keep not their covenant and promise: For all such are no Saints in God's esteem, and therefore a wicked generation of men and such as make the times wherein they live perilous and dangerous, and therefore ought by all the true Saints and godly to be shunned and avoided.
Now if it can be proved that the Independents be such, as in whose eyes a vile person is not contemned, and such as honor not those that fear the Lord, and such as keep not their word and promise neither with God nor man, but are notorious covenant-breakers, or assenters to all such persons, then it will follow that they are not Saints indeed: For the Characters of the true Saints are to contemn a vile person, & to honor those that fear the Lord, and to keep their vows and promises both with God and men; for not only the Psalmist thus describeth the true Saints, but Saint John also saith, By this men are known to be Saints if they love the brethren, by this saith Christ, ye shall be known to be my Disciples, that is Saints indeed, if ye love one another: I shall therefore demand of any well grounded Christian, Whether they believe that those that run from place to place, and join with any wicked and ungodly men and seek their advancement, & that to places of the greatest trust in the Kingdom, and prefer them before such as they daily acknowledge to be godly and truly religious, and will run from Committee to Committee, to do the most wicked and vile men and known Malignants any courtesy, and will both in word, countenance and deeds favor and honor them; I demand I say, whether they think that in such men's eyes as will do all these offices to wicked persons and that in opposition to any of their godly brethren, and that will at any time join with any such against either the godly and painful Ministers or their Presbyterian brethren to defame them or do them any mischief or to remove them from their places and livelyhoods, or for the hindering of their preferments, yea and which is more for the hindering of the work of Reformation in the Church: I demand I say of any truly godly Christian, whether they think that in any such men's eyes as do all these offices and courtesies to wicked and ungodly men, a vile person is contemned? when he daily seeth the contrary that they honor them and prefer them before such as fear the Lord; I am most assured he will conclude and affirm, That in their eyes a vile person is not contemned.
Now that this is the daily practice of the Independents, I undertake upon my life to prove it by a cloud of witnesses, and that there is not the vilest person nor the wickedest wretch that they will not join with to do any of their Presbyterian brethren a mischief, & that they will not give credit to in falsely belying their brethren; yea it can be proved, that when the Independents have been demanded by some godly and orthodox Ministers why they have left the public Assemblies seeing there was now no ceremonies nor anything in their doctrine that they could find fault with, and they have replied, That it was in regard that their Congregations were mixed, that tagg ragg and all sorts of men were admitted to the Sacrament, with whom they could not join. Whereupon the Ministers, that they might remove this scandal and offense, labored by all means to persuade the people so to behave themselves as they might manifest unto all men they were worthy communicants, otherwise professing unto them that they durst not administer the communion unto them; and therefore for some months abstained from the public administration of the Sacrament and used all their best endeavor in that interim by their faithful and painful preaching and exhortations, to fit all men for the better receiving of the Sacrament, and that by this means they might gratify their tender consciences; I say in this interim of time it shall be proved, that these Independents, who those godly Ministers had such a desire to please, went unto these wicked and ungodly men that the Ministers excepted against for their conversation as ungodly and profane, and joined with them against their Ministers, saying unto them, What will you give tithes and maintenance to such Ministers as shall thus deal with you as to deny you the Sacrament of the Lord's supper? surely were I in your condition, & were I a Member of your Congregations, I would never own such a man for my Minister, nor never give any allowance to any such as would not administer the Sacrament unto me: By which practices of theirs they have made those painful Ministers so odious to the people by joining with those wicked varlots as they have not only deprived them of their livelyhoods and maintenance, but so persecuted them with all manner of reproaches and evil language, as they have forced them to leave their places and to wander about the world to get themselves a poor living for the supportation of themselves and their distressed families; by all which proceedings if the Independents do not declare themselves to be such as countenance a vile person, and to be enemies of those that fear the Lord, I know not what ever any men did to deserve those Characters, by all which they proclaim themselves to be no true Saints, if the Lord himself knoweth how to describe Saints indeed: This that I have here related I shall by God's assistance be able to prove by such witnesses as against whom there can be brought no just exception.
And that all the Independents are notorious covenant-breakers, or assenters unto such as violate their oaths and promises both to God and men, all the Kingdom can witness for me, especially those Ministers of the Reverend Assembly, with whom the dissenting brethren have brake all promises and solemn agreements not once but many times; so that it would be a needless work to expatiate any further, in proving them to be no Saints indeed, when they manifest by all their practices that they neither walk uprightly nor work righteousness, nor speak the truth in their heart, and when they backbite their neighbors with their tongue and do evil unto them and receive a reproach against their neighbors and countenance vile persons, and honor not such as fear the Lord, and keep not their promises either with God or men; by all which they declare unto the world that they are not Saints indeed, when all these Characters are the badges only of wicked men, to do contrary to that description of true Saints.
Now when all the Churches of the Congregational way consist of such Members as these are, it follows that they are mixed Assemblies as not consisting of visible Saints, & therefore ought justly to be separated from and not to be communicated with in holy things; and that from their own principles: For they pretend they separate from our assemblies only because they are mixed of tagg ragg and such Saints as Job would not set with the dogs of his flock.
Many other Arguments also might I here bring against both the Ministers and people of the congregational way to prove them no visible Saints, and that not from any private information or clandestine practices, but for open delinquency and scandalous walking and that in the view of all men, and such as can be proved by such personages, as against whom there can be no just exceptions. But before I conclude this business let me say that which a learned man once uttered reading Christ's Sermon upon the mount and the holy Evangelists, either this is not the Gospel (saith he) of Jesus Christ, or if it be the men now living are no Christians: After the same manner I may truly say of those of the Congregational way, that either this description of the true Saints is not the word of God, or if it be, those of the Independent Assemblies are no Saints: for there is no agreement between them and the description of those Saints there specified, as all their practices sufficiently and apparently declare.
And now the fourth and last part of my Minor Proposition remaineth only to be proved: viz. That the Independents and all those of the Congregational way despise their Christian Brethren and separate from them as being more holy then they; which is so apparently true, as besides their words and Pamphlets in all which they protest against us, as enemies of the Lord Jesus Christ & his Kingdom and as an Antichristian brood, their daily practice declareth it, who have molded themselves into innumerable sucking Congregations which they term the only true Churches, and have separated from our Aslemblies as from so many Synagogues of Satan, for this is their language. So that it may be thought a needless spending of time, to use any Arguments to evince that which is in the view of all men, & which the Independents themselves avouch.
Having therefore thus proved all the parts and branches of my minor proposition, the major being undeniable, the conclusion will necessarily follow, That the Churches of the Congregational way, are not true Churches after the New Testament form, as not consisting of all visible Saints, but are mixed Congregations, and therefore by truly godly people ought not to be communicated with in holy things, and that from their own principles.
So that now, it is apparently evident to the judicious Reader from that I have formerly spake & from my brother Burtons words and from their own definition of a Church, That neither the Church of Jerusalem, nor any of the Primitive and Apostolical Churches, were true formed Churches after the New Testament form, if my brother Burtons and I. S. his words and their definition of a Church▪ be true, and that the very Churches of the Congregational way, as not coming within the bounds of that definition, are no right constituted Churches, as not consisting of all visible Saints & communicating in all Ordinances, and which is more, That if they will be right formed churches they must all be dependent. All this I say is sufficiently proved f • ō all the foregoing discourse to any intelligible & impartial Reader in the which I have been the more large, that if it be possible, I might undeceive the poor deluded people, and persuade them to take no notice of them (as the Independents do not of those multitudes baptized by John & Christ's disciples) as formed into a church or Churches after the New Testament form: for the first formed Church we read of is Acts the second, that consisted only of visible Saints, and yet had neither Deacons nor Presbyters at that time, nor distinct Officers and Members united into one Church body respectively, and wanted that part of Discipline also of casting out corrupt Members (as my brother Burton asserteth pag. 10.) So that by this it evidently followeth, That those Congregations that consist of visible Saints, though they have not distinct Officers within themselves and want Discipline, may be true formed Churches after the New Testament form, as the Church here of Jorusalem was, which at that time it was a true formed Church (by my brother Burtons confession) had no Deacons, nor Elders nor dictinstion of officers & members, nor that part of Discipline for casting out corrupt Members, and yet I say notwithstanding it wanted all these things (by their own concession) it was at that time a true formed church, & that because the Members of that Church consisted of visible Saints: from all which I may draw these two infallibleconclusions.
The First, that all such congregations as consist of visible Saints, such as believe the Gospel, and make profession of the Christian Faith, and are baptized, and continue steadfastly in the doctrine of the Apostles, in breaking of bread, and in prayer, are true formed Churches after the New Testament form; although they want both distinct Officers, and Members united into one Church body respectively, and although they want that part of discipline for casting out of corrupt Members. This first conclusion, I say, I infallibly gather from the Independents doctrine.
The second is this, That whatsoever Congregations and Assemblies they be, that have both distinction of Officers and Members, and Church discipline, and all other outward performances, if the Members of them be not visible Saints, they are not true formed Churches after the New Testament form; for all true formed Churches after the New Testament form, are such as consist of visible Saints, without which they are but shadows of Churches, and no true churches for substance; but all the Independent congregations are such as only glory in outward performances & consist not of visible Saints. Ergo. And this shall suffice to have spake to all that Mr Knollys I. S. & my Brother had to reply against all my Arguments, for the proof of my first Proposition, viz. that there were many Congregations and several Assemblies of believers in the Church of Jerusalem, in the which they enjoyed all acts of worship, and all the saving and sealing Ordinances amongst themselves, and that before the persecution, and under the persecution, and after the persecution.
And now I come to what Master Hanserdo, I. S. and my Brother Burton have to answer to my second, third and fourth Propositions ensuing; and after I have dispatched that work, I will then in like manner reply to whatsoever either Master Knollys, I. S. or my brother Burton have to say to all my Arguments concerning the gathering of Churches, and touching the liberty of conscience, or the toleration of all Religions; and because they are not so large in their answers to them, as they were to my fore-going reasons; and to speak the truth, speak little to the purpose, but for the overthrowing of their own opinion, and for the corroborating of mine, I shall be the briefer in them. But first, I will set down my Propositions, and show how far the Jndependents assent unto them; and I will then also faithfully relate their own words, so far as they are for their purpose, or any way make against my Arguments, or are in any respect advantageous to their cause.
My second Proposition now followeth, viz. That all these congregations and several Assemblies made but one Church. And for proof of this I shall not need to use many words, or any great dispute; for the brethren themselves acknowledge, that all the believers in Jerusalem were all Members of that Church, and they accord farther, that it was but one Church. And it is manifest out of the holy Scripture; for it is said, they that were converted, were added to the Church; and therefore Members of it, and that they continued in the Churches communion, and in the Apostles doctrine, and put their estates in the Churches common treasury, and • hose Officers for the Church; and all this (I say) our brethren do acknowledge, and take this fellowship of these Members for a pattern of ordinary Church-communion; and therefore this my second assertion is without controversy, it being in express words set down in the 2, 3, 4, 5, 6. chapters of the Acts, and many places in the same Story, and assented to by the brethren.
To this Proposition, and the Reasons of the same, Master Knollys in the eleventh page of his Pamphlet thus replies. To which J also (saith he) consent; but the brethren have not acknowledged, neither bath the Doctor by Scripture proved, that in this one Church of Jerusalem there were divers Congregations and several Assemblies of Believers; and therein I must manifest my dissent from the Doctors opinion, promising him, if he shall soundly prove it in express words of Scripture (which he hath undertaken) I will acknowledge it.
This is all Master Knollys hath to say to this Proposition. I will first therefore reply to him, and in doing that, insert my brother Burtons answer to it, with what I. S. hath to say, and answer to them all in order. Now whereas Master Knollys affirms, that the brethren have not acknowledged, nor the Doctor by Scripture proved that in this one Church of Jerusalem there were divers Congregations and several Assemblies of Believers; in all he saith, I am most assured all that shall without prejudice read my fore-going Arguments, and seriously weigh and consider what my Brother Burton, Master Knollys, and I. S. have written, will conclude, That Master Hanserdo is a man of very shallow capacity, and of as little honesty, and no way to be credited in what either he saith or writeth. Neither ought Master Knollys in this controversy (especially when the debate is yet sub Iudice) to be both party, witness, Jury and Judge, in his own cause, as all wise men will gather: and therefore I leave it to the judgment of the learned, whether or no I have not by Scripture sufficiently proved, there were many congregations, and several Assemblies of Believers in that one Church; and whether I have not by express words of Scripture, and from my brother Burtons and Master Knollys his own words abundantly evinced it; all this, I say, I leave to the judgment of all impartial and understanding Christians, who I am confident will grant that I have sufficiently proved there were many congregations of believers in the Church of Jerusalem; and therefore I challenge Master Knollys his promise, and expect that he should acknowledge his error; and so relinquish his fond opinion of Independency, which if he do not, he cannot be an honest man, and a true Saint, as not keeping his word; for David describing a true Saint, Psal. 15. verse 4. saith of such an one, that he sweareth to his own hurt, and changeth not. Now if he be in the number of those Saints, and will keep his promise, he will abandon his tenent of the congregational way.
But because Master Knollys so peremptorily asserts, that the brethren have not acknowledged that there were many congregations and several Assemblies of Believers in the Church at Jerusalem; I shall desirehim and all those of his fellowship to hear my brother Burton who esteems of himself as none of the weakest brethren, but accounteth himself a Champion, and therefore cometh out to dare all the world of Presbyterians; and yet he in the name of all that Fraternity acknowledgeth, that there were many assemblies of Believers and Saints in the Church of Jerusalem, and this his book is allowed of and highly approved of by many of them: And if I have not been mis-informed, it was licensed by their Batcheler of the black-art of Il-dependency that shotten hering in divinity, who alloweth of all their other Pamphlets and sets his Imprimatur to them; So that what he licenseth is approved of by them all.
Now I desire Mr Knollys and I. S. and all those of his society to listen unto their great Rabbi, old Harry, my courteous and learned brother, whose words are these in the ninth Page of his Answer.
The first formed Church (saith he) we find is in the second of the Acts, which though consisting of five thousand, yet it was one entire particular Church and not Churches; and they continued daily 〈 in non-Latin alphabet 〉 with one accord in one place together (v▪ 1.) and in the Temple (ver. 44. 46.) growing from an hundred and twenty (Acts 1. 15.) to three thousand more (chap. 2. 41.) and then in all five thousand (ch. 4. 4.) and all these but one Church which assembled together to hear the word in the Temple, and though they wanted a convenient place so spacious as wherein to break bread or to receive the Lord's Supper all together, so as they were constrained to sever themselves into diverse companies in several private houses to communicate, yet this severing was not a dividing of this Church into so many distinct formal Churches or Church bodies, being but so many branches of one and the same particular Church, &c.
These are my brother Burtons words in the name of all his brethren, and therefore they may abundantly satisfy Mr Knollys and all men that the brethren have acknowledged there were many Congregations of believers in the Church of Jerusalem. But for the farther confirmation of this truth, that the brethren have acknowledged there were several assemblies of believers in the Church of Jerusalem, I will unto the testimony of my brother Burton add the testimony likewise of another faithful brother against whom I presume Mr Knollys can have no just exception; so that this truth being confirmed by the mouth of two approved and seraphicall witnesses, the brethren can never doubt of it anymore: and this witness is one Saint Hanserdo one of Saint Georges for England his Chaplains, a man worthy of esteem who usually preacheth on horseback to the Country Courtiers all the the truth (as he said) of the Gospel; And therefore I know Mr Knollys will give great heed to Saint Hanserdo's testimony concerning this matter, and he touching this point in the tenth page of his learned book saith that the Apostles and all the Believers in the Church of Jerusalem met together with one accord in one place, to wit, the Temple, and in Solomon's Porch, and brake bread from house to house domatim, and thus they did quotidie day by day &c.
From the which two testimonies the one of my brother Burton the other of Saint Hanserdo, all intelligible men may easily gather, that there is very little credit at any time to be given to what Mr Knollys or those of his party shall affirm either concerning the judgment of their brethren or what they shall relate concerning other men: For he in the name of them all asserteth these two things.
The first touching themselves: viz. that the brethren (meaning all the Illdependents) have not acknowledged that there were many congregations in that one Church at Jerusalem.
The second concerning myself, of whom he saith, that the Doctor hath not by Scripture proved that there were several assemblies of Believers in that one Church.
Now for the latter of his assertions, I have not only from Scripture proved it, but from my brother Burton and Master Hanserdos their own concessions made it good: viz. that there were many Congregations of Believers in the Church of Jerusalem: And therefore I do to all the world accuse Master Knollys of calumny and dishonesty.
And for the first of his assertions: viz. That the brethren have not acknowledged it, for the conviction of him of an apparent untruth in this, my brother Burton and Saint Hanserdoes testimonies do it for me; for in their above mentioned words, and that in the name of all the Independents, and that in books approved of by many of that way, in those I say my brother Burton conceptis verbis saith, that though it was but one entire Church, yet for want of a convenient place so spacious as where to break bread, they were constrained to sever themselves into divers companies in several private houses to communicate. And Saint Hanserdos his testimony is as full as my brother Burtons, for he saith the Apostles and believers met day by day in the Temple and in Solomon's Porch and brake bread from house to house, that is they did communicate from house to house or in every house; So that Saint Hanserdos witness to prove many assemblies is most evident. So that both these brethren in the name of all their fraternity acknowledge, there were may Congregations of Believers in the Church of Jerusalem, and that in several private houses, and my brother Burton saith moreover, that they were so many branches of one and the same particular Church.
Now I refer myself to all the world, whether there be any regard at any time to be given either to Master Knollys or any of his faction, when he and they at pleasure dare publish such notorious untruths as these, for he in the name of all the Independents affirmeth, that the brethren have not acknowledged that there were many congregations of Believers in the Church of Jerusalem, when my brother Burton notwithstanding and Saint Hanserdo have in express words, and that in the name of all their fraternity asserted, That when there were but five thousand yea but three thousand believers, for the largnesse of the Church at that time and for want of so spacious a room as could contain them all to enjoy all acts of worship, they were then forced to sever themselves into divers companies and that in several private houses and to break bread from house to house. So that for Mr Knollys and those of his way they are not to be regarded: for all they of that fraternity are generally so given to tell untruths, that for my part, I never believe them; neither when they say true, nor when they lie; for they will lie by the day & by the night.
But out of my brother Burtons and Hanserdoes words and that in the name of all their brethren, I desire the Reader to observe what they both grant. And first to consider my brother Burtons expressions, for he in them accordeth to these three things: viz.
First, That the Church of Jerusalem was but one particular Church.
Secondly, He acknowledgeth that there were divers companies of Believers and that in several private houses in that Church, which did daily communicate in God's Ordinances severally.
Thirdly, He asserteth that all those companies in those several private houses were but so many branches in that one and the same particular Church.
Now in the second place I shall desire all men duly to weigh Saint Hanserdoes words in his reply to my second proposition, and there he aaknowledgeth that the Church of Jerusalem was but one Church, notwithstanding in the same page he granteth that that Church consisted of diverse Congregations; for he acknowledgeth, that they had a congregation in the Temple, that is one place; and he grants also, they had an Assembly in Solomon's Porch, that is another place, and he acknowledgeth moreover, that they brake bread from house to house 〈 in non-Latin alphabet 〉 domatim; and thus they did 〈 in non-Latin alphabet 〉 quotidie day by day: Here Hanserdo assigneth innumerable places more then the Temple and Solomon's Porch wherein the believers at Jerusalem communicated and partaked in all acts of worship, and that every day, and those places were as he assigns them 〈 in non-Latin alphabet 〉 from house to house or in every house, for so it is translated by all interpreters and confessed by Mr Knollys; So that when Saint Hanserdo hath acknowledged that the believers in Jerusalem were in such multitudes that besides the Temple and Solomon's Porch, wherein they met every day to hear the word, they brake bread and heard the word daily also from house to house and in every house, then he in this doth accord with my brother Burton, that there were divers Congregations and several Assemblies of Believers in the Church at Jerusalem, which Master Knollys nevertheless denieth, affirming, that the brethren have not acknowledged it, nor the Doctor by Scripture proved it, when Saint Hanserdo nevertheless Una fidelia duos parietes, hath done both.
For first, he acknowledgeth there were many Congregations there.
Secondly, he proveth it by Scripture as out of the first 5 chapters of the Acts: So that Master Knollys I hope will not hereafter say that the brethren have not acknowledged that there were many Congregations in Jerusalem.
But I do verily believe that Master Knollys and all the brethren of the Congregational way, when they shall duly and maturely consider what my brother Burton and Saint Hanserdo have acknowledged, will give them little thanks for their pains; for their doctrine is not only contrary to all the Independents principles, but totally subverteth and overthroweth the tenent of the Congregational way: For all the Independent Ministers through the World preach up and publish in all their Pamphlets, that in all the Primitive Churches there were no more believers in any one of them, no not in the very Church of Jerusalem it self, then could all meet together at one time and in one place to communicate in all Acts of Worship: And this doctrine they have broached to all people wheresoever they come, persuading them that this is God's way, and the Gospel way, and the right way of gathering Churches, and therefore they call it the Congregational way, affirming, that all the Apostolical Churches we read of in the holy Scriptures, each of them in their several Cities and Precincts consisted but of as many as did all meet in one Congregation, and this they call God's Ordinance. And many of the brethren both assembled and not assembled, have been heard say and promise, that if it could evidently be made appear unto them, that there were many Congregations and diverse Assemblies of Believers either in the Church at Jerusalem or in any other of the Apostolical Churches, that then they would relinquish their opinion of Independency, and acknowledge that the Congregational way had not any warrant and footing in God's word, and that the opinion of the Presbyterians concerning the combining of many Congregations under one Presbytery and their Dependency upon it, and their making of a subordination of many Assemblies under one Aristocracy to be governed by the Common Council and joint consent of many Elders, was God's Ordinance.
This I say, all the Independents that I have ever talked with or or by relation heard of, have promised and by protestation engaged themselves, that if it could be made appear unto them by the word of God, that there were many Congregations of Believers either in Jerusalem or in any of the Primtive churches that then the controversy amongst the brethren would be at an end.
Now although I have in the foregoing treatise sufficiently evinced and made it evident, that there were many Congregations of Believers in the Church of Jerusalem, and that they were all dependent upon that one Presbytery; yet because it is the chief point of controversy between us, and the which being sufficiently cleared, is that, that will put an end to the whole debate; and because also Mr Knollys hath so peremptorily affirmed, That the brethren have not acknowledged that there were divers Assemblies of Believers there, for his farther satisfaction and for the satisfaction of all those of his party, and for the satisfaction of all men, and that at last the brethren may be the more fully convinced of the error of their ways, and that the simple people also may be undeceived, I shall desire them all seriously to weigh and consider what both my brother Burton and Saint Hanserdo are forced to confess (though I must needs say thus much of them both, That they withhold much of the truth in unrighteousness, as I shall by and by make appear) but this (I say) I desire all men advisedly to weigh, what they are both constrained to acknowledge.
First therefore I will again set down my brother Burtons words, and in the second place I will repeat Saint Hanserdoes expressions: For my brother Burton his words are these, They were (saith he) constrained to sever themselves into diverse companies, in several private houses to communicate; and which is more, he granteth, That those several companies were but so many branches of that one and the same particular Church, &c. thus he. Master Hanserdoes words are these, All the believers (saith he) in the Church of Jerusalem, met together with one accord in one place; to wit, the Temple, and in Solomon's Porch, and brake bread from house to house, and that day by day: these are Saint Hanserdoes own words. Now I shall desire all judicious Christians duly to consider both their expressions; for all men know, that branches either of a vine or tree, as we see it in the fifteenth of S. John, and in the eleventh of the Romans, they are all dependent upon the Vine and root, as drawing life and sap from them; for being severed and cut off they do forthwith die and wither. Now then, if according to my brother Burtons opinion and learning, and if his simile be good, That there is the same relation between the several companies in those several private houses and the whole particular Church in Jerusalem, that is between either the branches of the Vine or Tree, which ever depend upon their stock or root for sap and life, and for the completing of them: then I say, by my brother Burtons own concession, There were not only many Congregations of believers in that Church, but they all of them were dependent of that one particular Presbyterian Church, and were all subordinate unto it, and were to be regulated and governed Communi consilio Presbyterorum. And the same may be concluded out of the words of Saint Hanserdo.
And whether this be not true or no, I refer it to the judgment of all such Christians, as have not either mortgaged their reason; and put it out of their own possession, or absolutely sold the fee simple of their understanding; and to all such I say, as have not been prodigal in either of these kinds, or have not forfeited all their wit and knowledge, and so are to be begged for punies and fools, I refer myself as most assured they will all say and affirm, That my brother Burton with one stroke of this his Phocions hatchet hath cut in two the long thread of all the alribiadian fluent, and luxuriant rhetorications (to usurp his own words) of all his brethren of the Congregational way, by which they bound and tied up their ill-shrouded Ill-dependency, and by this hath given a fatal stroke to that their Hydra, and indeed utterly overthrown their whole Congregational Fabric, and the same they will conclude concerning Saint Hanserdo.
Yea, I dare in this controversy between us, make my brother Burtons and Mr Knollys their greatest friends, and my greatest enemies arbiters and judges, especially if they be not so wedded to their own resolves and opinions, that be they never so adulterated, they are yet resolved never to give them a bill of divorce; except I say, they be men desperately besotted and doting upon their filthy and deformed novelties: were they I say, much their friends, and very much my enemies, I dare leave the deciding of this business and difference between us unto their judgment and determination. And I shall rest most assured, and be ever confident if my brother Burtons and Hanserdoes words be true, and to be credited, and if they both stand to what they have said, to wit, That there were many companies of believers in the Church of Jerusalem, and that in several houses, where they did communicate, and that all these congregations were but so many branches of that one particular Church, which brake bread from house to house or in every house, (as they both affirm) that they will all accord, judge, and conclude, That they both of them have overthrown the Doctrine of Independency and that of the Congregational way, and delucidately proved, That the Church of Jerusalem was Dependent, and Presbyterianly and Classically governed. And withal, by that I have now said, I hope that Mr Knollys himself will in time be convinced of his error, and will not hereafter so boldly affirm, That the brethren have not acknowledged it; especially when he shall deliberately read what my brother Burton and Saint Hanserdo that faithful brother and witness hath written.
But as I accused my brother Burton and Mr Knollys before of juggling and of indirect dealing in this so serious and weighty a matter: so here I will make it good; for,
First, They make all the believers of Jerusalem, till the receiving of the gifts of the holy Ghost (which we read of Act. 2. ver. 1.) to amount to no more then an hundred and twenty names, and so would persuade the poor ignorant people, that there were no more believers then in Jerusalem, which I affirm is a great wickedness in them both, so to betray the truth and to give the spirit of God the lie, when it is manifest out of all the Evangelists, that there were infinite multitudes of believers then in Jerusalem all inhabitants there; and when in express words, in the second of the Acts it is said, That there were devout men and true worshippers from out of all the Nations under heaven, at that time in that City.
Secondly, whereas it is related in the second chapter, That there were three thousand souls at the first miracle and sermon of Peter converted, besides many others that the Lord added daily to the Church, ver. 47. And whereas it is recorded in the fourth chap. That there were five thousand men more converted by another miracle and Sermon: and whereas it is storied in the 5 chap. upon the miraculous and fearful death of Ananias and Sapphira his wife, and through the other signs and wonders the Apostles wrought, that believers were more added unto the Lord multitudes both of men & womē, v. 14. mark I pray the expression, it is said, there were multitudes; now multitudes among the Romans and in all nations is ever taken for turba or agmen, a great company, that is, for a great Assembly or Congregation; and here the word of God affirms in the plural number, That by that miracle and by those other wonders of the Apostles, multitudes both of men and women were added to the Lord, that is to say, many more great Congregations and Assemblies of believers then were before were added to that Church in Jerusalem, all this I say is evident out of those words.
And whereas it is farther related in the sixth chapter ver. 7. that the word of God increased and the number of the Disciples multiplied in Jerusalem greatly, and a great company of the Priests were obedient to the faith. And whereas in divers other places of the Acts it is witnessed that there was increase upon increase of believers in that Church: And whereas in the 21. of the Acts it is recorded that there were many ten thousand believers there & all Inhabitants; my Brother Burton and Mr Knollys in their enumeration of the Believers in Jerusalem at first and last make them but five thousand in all. My brother Burtons words are these: Growing (saith he) from an hundred and twenty (Acts 1. 15.) to three thousand more (chap. 2. ver. 41.) and then in all five thousand (chap. 4. ver. 4.) and all these but one Church. Master Knollys his words are these, Page 8, Those places in Matthew and Mark and Luke (saith he) tell us of very many who were baptized by John and by Christ's Disciples; but do not declare how many of these baptized persons were of the Church of Jerusalem; and for ought I know (saith he) or the Doctor either, many of those baptized persons might be in the other Churches of Judea, yea the most of them and but few in Jerusalem, it may be no more but those hundred and twenty mentioned Acts 1. 13, 14, 15. to whom were added about three thousand souls. And in the ninth page he saith the text well considered only holds forth, that the number of men was made up five thousand. Thus he. So that in the reckoning of my brother Burton and Master Knollys, the whole number of believers in Jerusalem at first and last was but five thousand in all.
Now I refer myself unto the judicious and godly Reader whether these men have not made false Musters or no to use some of I. S. his language, and whether or no my brother Burton and Master Knollys have not withheld the truth from the people in unrighteousness, Rom. 1. And whether they have not done most sacrilegiously, unjustly and wickedly in thus robbing the Church at Jerusalem of so many thousand Members?
For first they subduct and cut off all those that were baptized by John the Baptist and Christ's disciples, and all those devout men, and true worshippers in Jerusalem spake of in the second chapter, and take no notice of them.
Secondly, whereas it is related in the second chapter, verse 47. that besides those three thousand souls that were converted by Peters Sermon, that the Lord added daily unto the Church such as should be saved, they subduct and cut off those likewise, and make no mention of them. And whereas in the fourth chapter the number of those that were converted by the second miracle, and sermon, is related to be about five thousand men, they cut off three thousand of these also; and whereas in the fifth chapter it is said, that Believers were more added to the Lord, multitudes both of men and women, that is to say many more great Assemblies and Congregations then were before, all those in like manner they subduct and pare off: and whereas in the sixth chapter it is related, that the word of God increased, and the number of the disciples multiplied in Jerusalem greatly, and a great company of the Priests were obedient to the faith, all those likewise they defalcate with all the other increases of multitudes the Scripture speaks of, with the many ten thousands recorded in the 21. chapter, neither do they make any mention of them, or take any notice of them, but casting up the whole sum, they bring in the total reckoning and number of all the Believers in the Church of Jerusalem at first and last to be but five thousand in all; and all this they have done out of their perverse willful and obstinate wickedness, to the end they may deceive the ignorant and simple people, (which is a most horrid sin and wickedness in them thus to juggle) who they could not delude, if they were indeed truly informed, and did not they and their complices with-hold the truth from them in unrighteousness; for were the people truly informed, that in the Church of Jerusalem there were many ten thousands; all intelligible, yea, but ordinary understanding men and women, yea very children would conclude, That they could not then all possibly meet in one congregation or a few to partake in all acts of worship, and therefore of necessity they must be distributed into divers congregations and assemblies, all which notwithstanding made still but one Church, and therefore they would gather that they must necessarily be combined under one Presbyterie, and be dependent upon it. This I affirm every rational creature would from grounded reason be able to gather, if they were rightly instructed; whether therefore it be not the highest point of dishonesty, both in my brother Burton, Master Knollys, and all those Teachers of the congregational way, thus to abuse the people, and whether this be not in them all to with-hold the truth in unrighteousness, I leave it to the judgment of all the truly godly, and such as make conscience of their ways and dealings.
And now I come to what I. S. that Groll hath to say to my second Proposition; for he must be answered also, or else he will exceedingly triumph. In the 11. page of his Flagelli he hath these words by way of answer. I am not (saith he) satisfied by anything that hath been alleged by the Doctor, that the Church of Jerusalem consisted of many congregations and assemblies, and that upon the scruples before instanced. Thus I. S. expresseth his non-satisfaction in that place; and in the tenth page for farther answer, he thus declareth himself. First (saith he) you say the brethren themselves acknowledge, that all the Believers in Jerusalem were all Members of that Church. If you mean that Church spake of Acts the 15. 4. J deny, and say it is a gross presumption, and begging of the question, to say that we acknowledge all the Believers in Jerusalem, to be Members of that one ministering Church, especially if you reckon all John's Disciples and converts to those Believers: for as there was a good space of time after there were multitudes of Believers, ere there was such a Church; so for anything hath yet been brought to the contrary, it is probable▪ enough, that the true Believers, which were not so many, after you have cut off John's converts, I mean those that did stick in John's Baptism, which were multitudes and temporary Believers, which ceased to walk with Christ, which were not a few and strangers, which did afterwards disperse themselves into several countries, those that did remain at Jerusalem, did gradually gr • w up unto Church fellowship; and it amounts to no less, then to the former begging and presumption, that which sollowes, viz. that this Proposition is manifest out of the Scripture, viz. that they that were converted, are said to be added to the Church. For what (saith I. S.) if that be to be understood of the Church Catholic, and not a particular church? It may not be denied that the word Church, is often so used in the New Testament, and it is suspicious that the three thousand converted at once, were not so soon instructed in church fellowship as converted, &c. Thus worshipful Sir I. S. disputeth, whose words are a very farrago of errors and vanity, by which he sufficiently declareth unto the world, that he is in the number of those Masters Saint Paul speaketh of, 1 Tim. chap. 1. verse 7. who desiring to be Teachers of the Law, understand neither what they say, nor whereof they affirm: and confident I am, that there was never a more arrogant, and a more presumptuoas sot that ever put pen to paper, then this I. S. and whose words are▪ guilty of more ignorance, and fuller of the emptiness of self conceitedness, and more liable to exception; for he is not only a stranger to the Independent doctrine, and to the Church of Jerusalem he speaks of (as all the learned will easily by his expressions perceive) but he is a mere novice in all divine learning, and all good literature, & a fellow very wretched & worthless, and such an one as deserves to be exploded out of the schools of the learned, and to be thrust out of the society of all orthodox and conscientious honest Christians, and indeed if he were dealt with according to his merits, he deserves to be spewed out of the seven new churches, of whom, before I come to my reply, I will take liberty to say yet a little more, and as of him, so of my Brother Burton, and Master Knollys, that as they are fratres in malo, so they are equally guilty of the same sacrilege & unrighteous dealing, foras I. S. so they also rob the Church of Jerusalem, of all those Members that were converted by John the Baptist, Christ himself, and his blessed Apostles and Disciples before Christ's death, as is manifest from their words quoted before, and from I. S. his scruples he speaks of, page 8. and 9. where he unchurches and unchristians all those that were converted by John's and Christ's ministry, he also with them with-holds the truth from the people in unrighteousness: and as if that had not been enough, in the words, I have now quoted out of the tenth page, besides his denying, that I have proved my first Proposition, which indeed is a mere Presumptiou and begging the question, to use his grollish expression, he to all his iniquity adds transgression and sin, which is the height of wickedness accumulating error upon error, as will frequently appear; for here again he first cuts off all those that were baptized by the Baptist from the Believers in Jerusalem whom he deridingly calls John's disciples and converts.
Secondly, He affirmeth of them all that they stuck in John's Baptism, and were but temporary Believers, and ceased to walk with Christ.
Thirdly, He affirmeth that those that were baptized by John the Baptist did afterwards disperse themselves into several countries.
And fourthly, He asserteth, that those that did continue at Jerusalem did gradually grow up into church fellowship. Everyone of the which assertions of Sir I. S. howso ever they are presumptuously laid down by him, as so many certain and infallible truths, yet I attest, there is not the least warrant for any of them in the whole word of God; no not so much as a shadow of any authority to cover or color them over; yea, they are all as egregiously and notoriously erroneous as they are uncharitable; for they are all contrary to the word of God, and to the law of love and kindness which thinks no evil; yea, they contradict the revealed will of God, as we shall see in some particulars: for whereas he arrogantly amongst other of his false assertions saith, That those that did remain in Jerusalem, did gradually grow up into Church fellowship, as if they had not by Saint John's Ministry been made perfect Christians, I say this is contrary to the express words of our Savior, Luke the 7. where he giveth this testimony concerning all those that came out of Jerusalem to John's Baptism, all which were Inhabitants and innumerable companies, for the Scripture saith, Matt. the 3. and Mark the 1. That Jerusalem went out to him, and they of Jerusalem, that they justified God, and rejected not his counsel against themselves to their own destruction, as the Pharisees and Lawyers did, but they embraced God's mercy to their salvation. So that by Christ's own testimony and witness, the Pharisees and Lawyers only excepted, all the other were good and perfectly made Christians, and in such a Church fellowship as with which they grew up to a perfect stature, without any new Church-fellowship: and therefore I. S. not only saying, that they were temporary Christians, and ceased to follow Christ, but that those of them that remained in Jerusalem, did gradually grow up in Church-fellowship afterwards, in all he saith, I affirm, he giveth the spirit of God the lie, who hath recorded the contrary, as that they were perfect good Christians, as having not rejected the counsel of God to their own perdition, but embraced the promises to their salvation; so that they were all by John's Ministry very well instructed in their duty in all respects. Therefore both J. S. my brother Burton and all the Ill-dependents, are most abominably wicked thus with their scriblings to unsettle the minds of the people, ever prattling about a kind of Church fellowship, of which they have neither Precept nor President in all God's holy Word, and which they themselves could never declare unto the world what it was, and • et they are ever babbling of this Church-fellowship, & unchurchying all Churches but their own, because forsooth in their opinion, they are not cast into a Church mold after the New Testament form, nor are not in church-fellowship; whereupon they rashly proclaim us all enemies of Jesus Christ and his Kingdom; and it is no wonder, that they think so contemptuously of all those that were baptized by the Baptist, and that they judge so wickedly of us all; for I. S. saith in the words above cited, which is another of his great errors, that it is suspicious, that the three thousand converted at once, were not so soon instructed in church-fellowship as converted. These are his expressions.
From which I gather that Sir I. S. and all his complices are a generation of men very censorious, and that they are creatures full of jealousies and causeless suspicions, and therefore that they ought by all good men to be shunned and avoided, as both dangerous and treacherous: for here we see they suspect those very three thousand converted by Peter, as not well instructed in church fellowship, notwithstanding in the very same chapter it is related, that they were all well taught their duties, both towards God, and one towards another; truly if ever any people were well instructed, they all were, in whom all the acts & fruits of faith are evident, for wheresoever it comes it purifies the hearts of all those to whom God hath given it, Acts 15. as here it is manifest it did it in that the souls of all those converts being pursued by the guilt of their own sin in crucifying the Lord of life, and being sensible of the wrath of God due unto them for this their sin, their consciences also accusing them, and aggravating unto them the heinousness of it; it made them all fly unto Christ, and roll themselves upon him, and wholly rely on him for mercy and forgiveness, and wrought love also in them all toward God and Christ, and charity one towards another, the effects of which are set down by the Holy Ghost, and fully recorded in the second chapter, verse 42, 43. who saith, That they continued steadfastly in the Apostles doctrine and fellowship, and in the breaking of bread, and in prayers, and that all that believed were together and had all things common, and sold their possessions and goods and parted them to all men as every man had need, and that they continued daily with one accord in the Temple, and that they brake bread from house to house, and did eat their meat with Gladness and singleness of heart. Thus the Holy Ghost describeth those three thousand converts unto us, as not only skillful in the theory of church-fellowship, but also exceedingly well verst in the practical part of it; whether therefore in this particular also (in that J. S. saith) it is suspicious, that the three thousand converted at once, were not so soon instructed in Church fellowship, as converted when the Scripture reporteth the contrary, it be not to give the Spirit of God the lie, I leave it to the judgment of all the godly and impartial R • aders; who I am confident will give their verdict against I. S. For certainly there is no act of church fellowship, that was omitted by them, and although I love not such as will groundlessly be suspicious as I. S. is here and those of his Fraternity; yet I am confident the Independnnts will never be induced to imitate the example of those three thousand, and I have very good reason to make me continue in this belief for what I already know in their daily practices, and therefore they are rather to be suspected that they are not well instructed in church fellowship, they make notwithstanding so great a noys about▪ therefore whether this be not a great temerity in these men, thus upon all occasions, not only to censure their Christian brethren that live harmelessely by them, but to suspect all those that were converted by the Baptist and the Apostles themselves before Christ's death; yea, and to suspect even those three thousand also that were converted by Peter, after Christ's ascension, and to adjudge both Pastors and people to be all ignorant, what church government and church fellowship was, I leave it likewise to the judgment of the prudent, & advised Reader? And yet this is the daily practice of all the Ill▪dependents thus to speak of them all, as if they had not learned their lesson as well as the congregational Predicants and their disciples, and knew not how to cast them into a church mold after the New Testament form, and to instruct them concerning church fellowship, when not withstanding it is recorded of those Ministers that they revealed the whole counsel of God, and whatsoever was needful to be known or practiced by all Christians to the end of the world, Acts the 20. and therefore could be ignorant of nothing that tended to edification, and the building up of believers in their most holy faith.
But yet notwithstanding I. S. and his brethren are still full of suspicions and yet never satisfied in anything that can be produced out of the holy Scripture to confute their erroneous novelties: for although I had sufficiently confirmed my first proposition and proved by both Scripture and reasons, that all those that were baptized by John and Christ's Disciples were good Christians and true Believers, and that there were many Congregations of Believers in the Church at Jerusalem, yet I. S. page 11. says, He is not satisfied by anything that hath been alleged by me, that the Church of Jerusalem consisted of many Congregations and Assemblies, and that upon the scruples before instanced. And Mr Knollys in his 11. page affirmeth the same. So that it is certain these men are resolved never to be satisfied though things be never so evidently proved unto them.
And it is no wonder that there is at this day such a brood of creatures in the world; for there has ever been a generation of such men in all ages, that will never be satisfied. Christ the great Doctor of his Church with all his blessed Apostles and faithful Ministers could never satisfy the Jews, but they ever resisted his spirit Acts 7. Neither can the holy Scriptures now satisfy all gainsayers but they will still be doubting, amongst the which Sir I. S. and Saint Hanserdo with many of their fraternity may well be numbered. But for all such Christians as whom the god of this world hath not blinded their eyes that they should not see the glorious light of the Gospel of truth. I am confident they will be satisfied that I have sufficiently proved that there were many Congregations and several Assemblies of believers in the Church of Jerusalem, & from that satisfaction they will learn to abhor the errors of all the sectaries and stragglers of our times, and to decline & shun their company and fellowship. And for all such as they are that will receive the good seed of the word into good and honest hearts, I desire ever to satisfy them, and not those that are resolved to be ever skeptical and ever learning, yet never attaining or coming to knowledge, or at least withhold the truth from others in unrighteousness: And for all such I shall not much study to give them satisfaction as being a company of unreasonable men from whom we ought daily to pray to be delivered, for all such the Lord hath given over to strong delusions, that they should believe a lie, because they received not the love of the truth that they may be saved, 2 Thess. 2. Notwithstanding I say I have very little hope ever to satisfy any such, and therefore may be thought to go about an impossible work if I should endeavor it; yet that all men may s • e my fairer dealing with I. S. because he saith, that he hath not been satisfied with anything alleged by me, that the Church of Jerusalem consisted of many Congregations and Assemblies; I will therefore add a few reasons more or at least call some of the former briefly to his mind, which I am most assured, if there were no other in the whole book, would persuade any rational man that there were many Assemblies and Congregations of believers in the Church of Jerusalem, which if they cannot yet satisfy him, I am confident they will satisfy and content others. And to the reasons I shall produce, I will also add some testimonies of those of his own party for his farther satisfaction or conviction at least.
All such as have read I. S. his learned works, know, that he hath not only cut of all those that were baptized by John and Christ's Disciples before Christ's passion and ascension from the Church of Jerusalem, but razed them out of the Calendar and Roule of the Saints, absolutely denying them so much as the very name of Christians; all this I say, those that have read his scruples, very well know: They know likewise that he granteth there were three thousand converted by the first Miracle and Sermon of Saint Peter, though he uncharitably saith, That it is suspicious that they were not so soon instructed in Church fellowship as converted. So that here by his own confession we have a very ample Congregation consisting of three thousand and six score persons. And in the same chapter it is related, that there were devout men true believers out of every Nation under Heaven all Inhabitants and Dwellers there, and that the Lord added daily to those, such as should be saved; and these were without doubt great numbers they being indefinitely set down. And in the fourth chapter we find a new addition of five thousand men more converted; and withal I may tell I. S. that it is suspicious (to use his own language) that the three thousand first converts were all men likewise, for so many learned men conceive of those converts: but for the five thousand it is out of doubt: for the holy Word of God saith in terminis that they were all men: And by the law of charity we are bound to believe that all those converts were as zealous for the publishing and spreading abroad of the truth of this their Christian Faith and Doctrine, as any other people ever were; and therefore that they did make known the wonderful things of God and what he had done for them to all their acquaintance and neighbors, especially we are obliged to believe that they did teach and instruct their wives, children and servants and their whole families in the nurtrature and fear of the Lord, and in the knowledge of the Gospel. And it is also to be believed that the women and all sorts of people were then as docible and intelligible, and as ready to give attendance unto wholesome and sound words and to embrace any truth of the Gospel, as our giddy-headed people and women are now ready to embrace and follow novelties: especially we may with all reason be induced to believe this that they would then be the sooner persuaded to receive the doctrine of the Gospel, in regard it came ratified and confirmed unto them with such mighty signs and wonders; for the Jews had often before desired signs and miracles, saying unto Christ, What sign she west thou that we may believe in thee? intimating that if he could show unto them any sign that then they would believe in him, and so they said unto him when he was upon the cross, If thou wouldest have us believe in thee (said they) come down from the cross and save thyself, and then thou shalt persuade us that thou art indeed the son of God.
Now then when the Lord by his Apostles and Disciples did daily gratify them with such signs and wonders as that the very high Priests and Rulers themselves were forced to confess upon the cure of the criple, that nobody could deny but it was a wonderful miracle; I say therefore, when the preaching of the Gospel was concomitated upon all occasions with such mighty wonders, it cannot be doub • ed but that the ordinary people both men and women were easily persuaded to believe it, (when the Magistrates themselves were astonished to see those wonders) and therefore yielded the more credit unto their husbunds and masters instructions: yea we read of many women Luke 23. ver. 27, 28. that mourned for Christ when they carried him to crucifying: And if we look also into the story of holy writ we shall find that there were many women that followed him in his life time, & those honorable ones which ministered daily unto him. Now then if we believe, which we ought in charity to do, that there were but as many believing women converted as men (as we may for ought anything can be said to the contrary) then we have already sixteen thousand believers in the Church at Jerusalem, according to the new style of the Church. Neither did the Church stand then at a stay: For in the fifth chapter upon the dreadful death of Ananias and Sapphira and by reason of some other miracles, Believers, saith the text, were more added to the Lord, multitudes both of men and women.
Now this word multitude as I shown before, in all languages it ever signifies some great company, or some great assembly or concourse of people whether it be taken in a good sense or a bad, therefore saith the holy Scripture follow not a multitude to do evil; So that here many new great congregations of believers were added to the Church, besides all those before specified; and in the 6. chapter v. 7. it is recorded, that the word of God increased, and the number of the Disciples multiplied in Jerusalem greatly, and a great company of the Priests were obedient to the faith. In the which words there is these four things observable.
The first, that the word of God increased, that is brought forth many children which were begotten to the Faith by the preaching of it.
Secondly, in express words it is said, that the number of the Disciples multiplied in Jerusalem, the place it self where being specified, that is to say they were increased and that in no small companies in that very Church and City of Jerusalem.
Thirdly, it is said, that they multiplied greatly, both the words having a great emphasis in them, the number of Disciples multiplied, saith the Scripture, and that greatly, to show the miraculous and wonderful▪ increase of them, as if the Scripture should have said that the number could not be set down.
Fourthly, it is said also for the setting forth of the efficacy of the Gospel, that a great company of the Priests were obedient to the faith, not a few but a great company also of the Priests, those inveterate enemies of Jesus Christ; everyone of these words hath weight in it, and being but a little pondered, will create belief from any ordinary understanding man that there were by this means and after their conversion infinites of people daily added unto the Church of Jerusalem, not only by the powerful preaching and miracles of the Apostles, but by the help and preaching of these Priests also, of whom we ought to harbor this opinion, that now they were as diligent (considering the great love of Christ towards themselves) to convert and bring men unto him, as ever they were before to dissuade the people from following him; this I conceive the law of charity binds all men to believe, that they being now converted would study to convert others. For we see that as soon as Andrew had found Christ John 1. he brought his brother Simon to him. And after Christ had called Philip unto him, he finding Nathaniel bringeth him also unto Christ. And if we observe it, it is the nature of true grace that it is ever operative and fruitful and will loose no opportunity of doing good and gaining friends unto it: So that all those that are really and truly converted, they will ever study and endeavor to convert others, yea they are bound unto it, according to that of Christ, who when he related unto Peter that the devil soughts to winnow him as wheat, and told him farther that he had prayed for him that his faith might not fail, added withal this lesson unto Simon Peter saying, When thou art converted, strengthen thy brethren. This duty lay not only upon Simon Peter, but it lies to this day upon all Ministers and people; and all those Priests knew very well that this duty lay also upon them, and that by a special command from God long before given them, who had said that the Priests lips should preserve knowledge, and that the people should seek the law, will and good pleasure of God from their mouth.
Now then if all Christians and all the Servants of the Lord in all ages studied to teach their friends and families the knowledge and fear of the Lord, as we see in Abraham and Jacob and Joshua and all the Patriarchs, and they had a special command also to do it as we see Deut. the sixth and Deut. the eleventh, and when it was the practice of all people truly converted to do the same, as I said before, and we see it likewise in the woman of Samaria how quickly she brought her neighbors and fellow citizens unto Christ after she was converted; then I say we ought to think, yea we ought much more to believe that these Priests being thus wonderfully converted spent their strength and might now to gain Disciples unto Christ and that by how much the more they had been his enemies and persecutors. And the people without all controversy would be the readier by far to give heed unto what they taught them because they knew that they were learned and in that they had a command from God himself, to seek the law of God from their mouths, who said, that the Priests lips should preserve knowledge and wisdom. Yea Christ himself sent the lepers at any time when he had cured them to the Priests, and the Scriptures sufficiently declare, that the Priests were in great esteem among all the people and that they did mightily prevail with them, so that they could persuade them to do anything they would have them.
Now when the people saw that their Priests in great companies were converted, without doubt they still followed their Pastors and waited upon their Ministry; and the law of love binds us to believe that abundance of the people also were daily converted and added to the Church by their Ministry and Preaching, and this ordinary reason and daily experience will persuade every man to believe: for we see here amongst us what mischief a few whibling and unlearned fellows that were Ministers, have done in seducing of the people after they revolted from the truth, upon whom they still depend, and what distractions among all sorts of men and women a few unstable and inconstant Presbyters hourly make, when for base ends they fall from their principles and turn Independent Praedicants, and Itinerany Preachers; we see I say that they have in a very short time with the leaven of their doctrine & with their sottish, wicked and groundless opinions soured the whole lump of the sweet truth of the Gospel, and seduced many thousands both of men and women (if their gloriation be true.) Now if a few illiterate seducers in these our days have misled and perverted such multitudes with their novelties, and that without any miracles, without all controversy that great company of Priests that were converted, preaching then unto all the people the truth of God and the glorious Gospel of glad tidings, and not their own fantasies, and the people seeing it also daily confirmed unto them with such stupendous miracles, they prevailed greatly to the converting of thousands: for the example of such men as the Priests were, wrought very much upon the people; yea we see how it has been in all ages when great and rich men whether Magistrates, Ministers or people, embrace any new opinion, what way they go, the common people ordinarily follow whether it be truth or error, rather following example then precept, as we may see it, When Moses was but gone up into the Mount, and that Aaron had built them a calf, they all began to dance about it; and when Jeroboam set up his calf • s ten tribes revolted with him, yea it is said, He caused all Israel to sin: And we may observe it daily amongst us if these grolls seduce but any giddy-headed Gentlewoman that is rich or but any inferior Lady, and make them but turn Independents, what a noise there is by & by through the Kingdom of it, and how staggering other poor unstable women begin to be.
But if any great Noble man, or Courtier, or Parliament man, or some of our temporizing Presbyterian Ministers but turn Independents, or is but rumor'd to favor that way, we see what revolt amongst unsettled and ungrounded people their examples make in many places. Whereas the truly godly, & such as are well grounded, know that the stars shall fall from heaven, and that they usually change themselves into Angels of light and seem to be the Ministers of righteousnee, that they may the better seduce; yet I say, such as fear God and are rightly instructed, are not moved, but they abhor the evil of their ways, and cleave the faster to the truth, and are of such discerning spirits as they can well perceive, that it is for base ends and worldly respects that many have turned Independents; and it is well known and can be proved, That the Independents have persuaded many if they would prosper in the world, that they should turn to their party, for that was (as they said) the thriving way. And it is taken notice of also, that very few but Independents are either greatly countenanced or preferred, or at any time rewarded for any service they have done their Country. Now every generous spirit, especially a constant well grounded Christian detests and abominates all such base dealings, and such base fellows as will be of any religion for earthly fading momentary and uncertain things, and therefore stand more stoutly to the truth and their ancient principles: yet such as have a mind speedily to get into the chair of preferment, or to be in any Office, or to grow rich, they turn Independents; and I am most confident, that whereas the Independents brag, that many of the Lord's are Independents, they notoriously bely them: but this I dare presume, that if Sir I. S. can from his great and rich Independent friends, procure a yearly and certain pention to be confirmed upon my lord Tapps, that upon that condition he would turn independent, and so then they should be sure to have one lord of their party; and then also Sir I. S. might haply attain unto the honor to be my lord Tapps his Chaplain which he is very fit for, and might also reside in Cambridge where he may so indoctrinate his plumbeous cerebrocities, as he may speedily be able to divisinate a snayle pye or a mushrome into two particles.
But to be serious, if a few obscure Presbyters here amongst us that were never really guilty either of learning or honesty, revolting once from the truth through covetousness and other base ends, have notwithstanding with their feigned holiness, and under pretence of their long prayers devoured so many widows houses, and seduced and deceived such multitudes of simple people as they have done, and that in a short time, what multitudes of people may all men think those learned Rabbies, those Priests with all the Apostles daily converted in Jerusalem, when their doctrine was so crowned with so many miracles? If the holy Scripture should never have delivered it unto the world that they converted innumerable companies, yet common reason would persuade every man that they must needs have converted many thousands by the Ministry of them all; but when the Scripture relateth unto us, Matt. 3. and Mark the 1. and in many other places, that all Jerusalem went out to the Baptism of John, and that they were baptized by him in Jordan, and were made good Christians; and when it farther also recordeth, that there were three thousand converted at one Sermon and Miracle, and saith in the same chapter that the Lord added daily unto the Church such as should be saved, and when in the fourth chapter it relateth the conversion of five thousand men more, and in the fifth chapter saith, that more multitudes both of believers of men and women were added to the Lord, and when in the sixth chapter it saith, that the word of God increased, and that the number of the Disciples, multiplied in Jerusalem greatly, and a great company of the Priests were obedient to the faith; all these places witness unto the world that they came into the Church in such great bodies as they could not now be told; for when they came in by by three thousand at a time, and five thousand they could speedily be reckoned; but when the increase grew so great, they were forced then to set them down as it were by whole sale, not in enumerate parcels, and spake of them as of numberless companies, saying multitudes of believers, both of men and women, that is to say, mighty congregations and great assemblies of both sexes, in such abundance came in, as they could not be told, and as if this had not been enough the holy Scripture speaks upon all occasions of the increase of the Word, and sets down in general terms, that the number of the Disciples multiplied in Jerusalem greatly, and a great company of the Priests were also obedient to the faith, and as if this had not been sufficient in many other places of the Acts, there is mention made of the increase of Believers, and in express words in the 21. of the Acts it is said that there were many ten thousands of Believers in the Church of Jerusalem; now all men know, that all these could not possibly, no not a quarter of them meet in any one place or a few to communicate in all Ordinances to edification; neither was there any place or room spacious enough to contain the very bodies of the tenth part of them, and if any place could have held the tenth part of them, yet then it had been impossible that they could then have partaken in all acts of worship to edification; for they could not have heard the voice of their Ministers preaching unto them: for by daily experience we see it, that in one of our Churches here in London, which will not, nor cannot hold half ten thousand, that half of them ordinarily cannot well hear the voice of the Minister, though he have a strong pair of Lungs; yea, I hear men daily complain that they could not understand the Minister▪ preaching they stood so far off from him, when notwithstanding there were not three thousand then in the Church; yea, and I myself have been in less Assemblies where all the people could not hear to edification: and therefore all reason will persuade any man, that is not resolved ever to resist the truth, that there must of necessity be many congregations of Believers in Jerusalem, where there were such infinite multitudes; especially they are bound to believe it when the Scripture in so many places, as I have quoted, saith there were many congregations and assemblies of Believers in that Church, which I have at this time briefly related, that if be possible I might at last satisfy Sir I. S. and persuade him to believe the Scripture, and be satisfied with it, if he will not believe me, or be satisfied with anything I can say to convince him of his error.
But if all I have hitherto writ will not satisfy his tender conscience, and take his scruples out of his mind, I shall now before I conclude this point for a Corallary, desire him to hear what my brother Burton, Saint Hanserdo, two faithful brethren of his society, have writ concerning this business. It may be I. S. upon the testimony of two such approved witnesses, and great Masters of the Assembly of the congregational way, will be persuaded that there were many Congregations of Believers in the Church of Jerusalem, though he would not be satisfied with anything I have delivered.
I cannot but often make mention of my brother Burton, and Saint Hanserdo, because all the Ill-dependents judge them to be very honest men, and suppose that they will speak the truth, and I believe also that Sir I. S. hath a very venerable opinion of them both for their singular wisdom and erudition; I entreat I. S. therefore in the first place to hear my brother Burton sapientum octavum; it may be his words may satisfy his scrupulous and tender conscience, who in the ninth page of his wise book says, that the believers in Jerusalem, when there were but three thousand of them, and five thousand at most were constrained to sever themselves into divers companies in several private hou es to communicate. Saint Hanserdoes words are these, page 10. & 11. The Apostles and all the Believers in Jerusalem, met together in one place, to wit, the Temple, and in Solomon's Porch, and brake bread from house to house. Thus they both declare their faith, and opinion cencerning the number and assemblies of Believers in the Church of Jerusalem, and that in the infancy of it. Now then when there were but about three thousand and six score souls at the first and five thousand in all at last, according to the computation of my brother Burton, and Saint Hanserdo, they were then forced into many congregations and companies, as having no convenient place spacious enough as wherein to break bread: so that they were forced to hear the Word in the Temple, that is one place, and in Solomon's Porch, that is another place, and to communicate in several private houses, according to my brother Burtons doctrine, and to break bread from house to house; or house by house, and that daily or day by day, according to Saint Hanserdoes learning, that is in innumerable places; I say when by the testimony of these two Seraphical Doctors it is evident that in the very infancy and childhood of that Church There were many Ass blies and Congregations, and that in several private houses or from house to house: how many congregations and assemblies of believers may we suppose were then in the Church at Jerusalem▪ when many more great congregations and Assemblies of Believers, were daily added to that Church, and when the holy Word of God in express terms, in the 21. chap. of the Acts saith, There were many ten thousands of believers there? without all controversy there must needs at that time be a mighty many of Assemblies and Congregations, and yet in the very infancy of it, and when there were but five thousand believers, as my brother Burton and Saint Hanserdo do both witness, they then had divers Assemblies and Congregations and communicated in several private houses, and brake bread from house to house, that is to say, in every house. And therefore I have now great hope, that not only Mr Knollys will confess the brethren have acknowledged That there were many Congregations and Assemblies of believers in the Church of Jerusalem, but that Sir I. S. his scrupulous conscience also will be satisfied about this point, especially when it cometh ratified not only by Scripture, but by the testimony and witness also of my brother Burton and Saint Hanserdo.
But if Sir I. S. shall still persevere in the error of his ways, and shall be so far from believing that there were many Congregations and Assemblies of believers in the Church of Jerusalem, as he will yet swear, there were no more Saints there, then could or did daily all meet in one place or congregation, then I will conclude of him that he is a gentleman very fit to be made a Knight of the post, whether I send him, to be whipped out of his grolleries.
Having for the gratifying Mr Knollys and Sir I. S. and for the undeceiving of all cordial and well affected Christians, and such as desire to know the truth, been the more large in this controversy; I shall now refer myself and all that I have said concerning my first and second propositions, to the judgment of every indifferent Reader, whether I have not sufficiently proved, not only that there were many congregations of believers in the Church at Jerusalem, but that it is likewise acknowledged by the brethren, that there were many Assemblies of them there, if any credit may be given either to my brother Burton or to Saint Hanserdo: and if they shall judge that I have sufficiently proved it, both from Scripture and Reason and from the testimony of two prime witnesses of the Independent party, against whom there can be no just exception by any of the Congregational way, they being of their own fraternity, Mr Henry Burton and Saint Hanserdo by name; I shall again challenge Mr Knollys his promise, who hath engaged himself, That if I could by the express word of Scripture evince there were many congregations of believers in the Church at Jerusalem, that he would relinquish his grollish opinion of Independency. Now therefore when I have done it both by Scripture and the two witnesses above specified, I say again I challenge his promise, and if he notwithstanding all I have writ, will not abandon this his error, I shall never esteem him to be either a man of faith or common honesty, and shall forever hereafter proclaim both himself and all such teachers as he is fighters against God and his truth, and resisters of his holy Spirit, and such as withhold the truth from the people in unrighteousness. And so I conclude this second Proposition and come now to see what they have to say to the third.
My third Proposition is this, viz. That the Apostles and Presbyters, Governed, Ordered, and Ruled this Church, consisting of many congregations and Assemblies, by a common Council and Presbytery. This is my third Proposition, which is evident out of many places of the Acts, and sundry other places of holy Writ, some of which with my Arguments, I shall here relate in order as they were first set down in my book called Independency not God's Ordinance, the which Mr Knollys, I. S. and my brother Burton endeavored to Answer unto. And after I have faithfully related the Arguments I deduced from those several Scriptures, by which I then made good my third Assertion, I shall also truly set down the Answer of Hanserdo Knollys, and I. S. to all those Arguments.
The places therefore of Scripture, with my Arguments gathered from thence, are these following, Acts 11. 27. And in those days there came Prophets from Jerusalem to Antioch, and there stood up one of them named Agabus, and signified by the Spirit, that there should be great dearth through all the world, which came to pass in the days of Claudius Caesar; then the Disciples every man according to his ability, determined to send relief unto the brethren that dwelt in Judea, which also they did and sent it to the Presbyters by the hands of Barnabas and Saul. Here in these last words we see that the Presbyters, and none but the Presbyters received the Alms; for it is said, They sent it to the Presbyters by the hands of Barnabas and Saul, which sufficiently proveth, That the Presbyters in all Churches were the men in government, as who had the Ordering and authority of appointing unto the Deacons, how they should distribute those monies, that they might be best improved and disposed of, which is an act of government, as all men (that know what belongs unto government) will acknowledge.
Now should it be granted that these Presbyters here spoken of, were the Presbyters of Judea, which notwithstanding is not specified, but only the distressed brethren in Judea; yet had it been in express words set down, That the Alms had been sent to the Presbytery of Judea, the Presbytery of Jerusalem must necessarily have been included in it, as being the Metropolis of Judea; and it was an ordinary thing for the Churches that were abroad, and particularly that of Antioch, to send to the Apostles and Presbyters of Jerusalem, as we may see Act. 11. ver. 22. and Act. 15. And by all probability Paul and Barnabas brought these Alms to the Presbyters of Jerusalem; for he in the fifteenth chapter of his Epistle to the Romans, maketh mention of a contribution that was made in Macedonia and Achaia for the poor Saints in Jerusalem; Whether the Apostle, saith he, was going to Minister unto them, and desired the Romans to pray for him, that he may be delivered from the unbelieving Jews, and that his service for Jerusalem might be accepted of the Saints, which by the learned Interpreters is generally taken that Paul speaketh of this time, and that they were then sent to Jerusalem from Antioch. But howsoever, it should be understood, that these alms were sent to the Presbyters in Judea, yet these two conclusions necessarily result from it.
The first, that this expression comprehends also the Presbyters of Jerusalem as being the chief City of Judea.
The second, that the Presbyters in all Churches were the men to whom the government and ordering of businesses was committed, and in whose hands the power and authority lay of disposing of the very charity and bounty of the brethren to all the necessitated Disciples within their jurisdictions, and who gave directions to the Deacons how they should be distributed to the best emolument and benefit of the poor, and according to the intention of these benefactors, which, as it is an act of Government, and that a principal one, so of necessity the Presbyters must then meet together, that by their joint and common consent and council, all things may be rightly ordered.
But in the chap. 15. v. 2. 4. 6. 22. the Presbyters of Jerusalem by name are expressed, and in chap. 16. and in Act. 21. v. 17. 18. in these words, Then they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Presbyters, about this question, and they were received of the Church, and of the Apostles and Presbyters, to whom they declared all things that God had done with them, and how that there rose up certain of the Sect of the Pharisees which believed, saying, that it was needful to circumcise them, and to command them to keep the law of Moses, and the Apostles and Presbyters came together to consider of this matter, &c. ver. 22. Then pleased it the Apostles and Presbyters with the whole Church, &c. and chap. 16. v. 4. And as they went through the Cities they delivered them the Decrees to keep, that were ordained of the Apostles and Presbyters which were at Jerusalem, &c. and chap. 21. v. 17, 18. And when we were come to Jerusalem, the Brethren received us gladly, and the day following Paul went in with us unto James, and all the Presbyters were present, and v. 25. As touching the Gentiles which believe, we have written and concluded, say the Presbyters, that they observe no such thing.
Out of all which places, before I form my arguments to prove That the Church of Jerusalem, consisting of many Congregations and Assemblies, was governed by a Presbytery, that is, by the joint consent and common Council of the Apostles and Presbyters, which made but a grand Presbytery: I shall desire all men to consider, that howsoever the Apostles in the places above specified, are differenced by that title from the Presbyters, yet in all acts of government performed by them in the Church of Jerusalem, they were for the substance of them ordinary acts, such as Presbyters daily perform, and therefore answerably the Apostles themselves are in them to be considered as Presbyters, that is, men governing in an ordinary way, as such as had received the keys, which is the power of jurisdiction, and therefore were in their ordinary employment (though at other times in their several ministries, and going from Nation to Nation to preach, as Christ's extraordinary Ambassadors; 2 Cor. 5. they used superlative authority, which God had invested them with and graciously bestowed upon them for the benefit of the Church and the good of his people) and I am induced so to believe, because the Apostles in holy Scripture are called Presbyters, that is, the ordinary Governors and Magistrates of the Church, though the more principal and primary ones, and therefore did act as Presbyters in ordinary acts of Church Government, and for a pattern to all Churches in like administration: Neither may any suppose, for all this, that the Apostles did fall lower in their power, in that they acted as Presbyters; for our brethren do acknowledge, that at Jerusalem the Apostles acted as Presbyters of a particular Congregation; Now then if they did not fall lower in their power by acting as Presbyters in a particular Congregation, what reason will dictate to any man, that they should fall lower in their power by acting as Presbyters in a joint Presbytery? The truth is, to govern and to rule the Church was the ordinary employment of the Apostles, and therefore they are styled Presbyters, which is to say, the Rulers, Counselors, Magistrates, and Governors of the Church; neither, for all this, did their Presbyterships exclude their Apostleships, nor did their acting as Presbyters, deprive them of their Apostolic power, nor of that Apostolic spirit which guided them, even in these things wherein they acted as Presbyters; for although under one notion we look upon the Apostles as extraordinary men, yet under another, as in all those affairs of public concernment, and in matter of government, and for that end the assembling of themselves together, we do not consider them as Apostles, for therein they did not act as Apostles, with a transcendent and infallible authority, and in an extraordinary way, but as Presbyters, and ordinary Governors and Counselors, and in such a way as makes their meetings and actions a pattern and president to succeeding ages, and of the Presbyters congregating of themselves together for common acts of Government, whether in a Presbyterian or Synodical way.
And as it is in civil affairs, and in the government of Kingdoms and States, so it was then in the Church of God; in a Kingdom some of the Counselors are of the more secret admission, and are generally called Cabbinet Counselors, and are counted of as extraordinary men, and others of the general & ordinary Council; yet when all these sit in a Common Council together, to consult about matters of State and public concernment, they • it then together as ordinary Counselors, and everyone of them has as much authority and liberty to debate things by reason and dispute in way of consultation, and to give his vote about anything, as well as any of the most extraordinary Counselors; and this hath been the practice of all ages.
We read that Hushy when he was by Absalom called into counsel, had his voice and gave his vote as well as Achitophel the Oracle of that time; and as in the Common-Councils and Parliaments of Kingdoms, whatsoever honor, dignity, or extraordinary employments any of them were taken up in before their session and meeting, or whatsoever dignity or titles of honor they have extraordinarily above others, and take their places accordingly before they come together into the Parliament, yet they all sitting as Judges and Peers in the Kingdom, the meanest Lord in the Kingdom hath as much authority there as the greatest, and so in the House of Commons: as they are Judges, and chosen by the people for that purpose, have all of them, even the meanest, as much voice and authority in way of consultation as the greatest: And so likewise in the Synod or Assembly now of Divines, the meanest Presbyter hath as much voice and liberty in way of debate and voting, as the greatest Prelate there.
And even so it was in the Church of Jerusalem, when the Apostles those extraordinary gifted men, and the Ordinary Presbyters met together in counsel, they all acted there as counsellors and ordinary presbyters; and therefore in all those particular actions of the Apostles, we have mention of in their several meetings, whether we consider them by themselves alone, and not joined with the Presbyters, or in common council with them, those actions, I say, were done and acted by men which were Apostles, but not as they were Apostles exclusively, so as they might not act them under another notion, neither will our brethren affirm it; for if the Apostles did preach, take the trust of the goods of the Church, ordain Officers, as Apostles exclusively and in an extraordinary way, and as by a privilege peculiar to themselves, it would follow from thence, that none may do any of those things but Apostles, which the Brethren will not assent unto: as for some instances.
In that ordination of Deacons in the sixth of the Acts, the Apostles there acted partly as Apostles, and partly as Presbyters; for in constituting an Office in the Church, which was not before they acted their Apostolical authority: but in ordaining men to that office which the Church had chosen, they did act as Presbyters: and there is no doubt but the Brethren will yield to this; for if they will not grant that the Apostles did herein act partly as Apostles, & partly as Presbyters, they must then accord, that they acted either only as Presbyters, or only as Apostles: If only as Presbyters, thence it will follow, that all Presbyters have power, not only to ordain men, but to erect a new office in the Church: If only as Apostles, then hence is no warrant for Presbyters, so much as to ordain men into any office, nor for so much as to meet together to consult about acts of government, either in a Presbyterian or in a Synodical way: and by this means all Church government would speedily be overthrown.
Neither is it a difficult thing in our Brethren, or any other man to distinguish between these two: for look by what infallible rule they make something in the practice of the Apostles, to be not only a pattern and president for imitation, but even a proof of institution, yet decline other things practiced by the same Apostles as things not only by institution, not commanded to us, but not permitted to be imitated by us: By the same rule, they may infallibly distinguish between what they acted as Apostles, and what they acted as Presbyters, and as ordinary Counselors, Judges and Governors; and withal they may infer and conclude, that what they acted as Presbyters, and by joint and common consent, it was to give a pattern and president to all Presbyters and Synods in all succeeding ages; and as the taking in of the consent of the Church in the choice of Deacons, Act. 6. was to give a pattern for the sufferage and voice of the people in all Churches to the end of the world, in choosing of their Deacons; so for another instance, as there were many Congregations in the Church of Jerusalem, and divers, Assemblies, and all these congregations made but one Church, and the Apostles and Presbyters who were Officers governed that jointly and by a common Council, (as our Brethren acknowledge:) Here likewise they left a pattern and president to all ages, for several Congregations and Assemblies in a City, or vicinity, to unite into one Church; and for the Officers and Presbyters of these Congregations to govern that Church jointly in a College and Presbytery,
And for a third instance, as the Apostles and Presbyters meet together in a Synodical way, and the Apostles in that Assembly acted not by an Apostolical and infallible spirit, no more then the Presbyters did, (as when they were writing of Scripture) but stating the Question, and debating it from Scripture in an ordinary way, as it is at large discussed in Acts 15. (which we never read they did when they writ the Scripture,) and having by disputing, arguing and searching the Scripture, found what was the good and acceptable will of God; thereupon they determined the question, saying, it seemed good to the Holy Ghost and us, as the Assembly now of Divines, or any other, for ought I know, upon like assurance of Scripture warrant, may do. In this action also, and their so doing, the Apostles and Presbyters left an example and president to all the Presbyters in all succeeding ages, what they should do upon the like occasions, for the deciding of controversies and differences of opinions in Religion. viz. To congregate and meet together in someone place, to state the questions, and to debate from Scripture, and to follow the written Word, as their rule in all things; and whatsoever they do, to do it by joint consent, and the the Common-council of them all, or by the most voices; but in all these their proceedings they must ever cleave to the rule of the Word of God, or warrantable authority and evidence of reason deduced from thence, as then the Apostles and Presbyters did; yea, the very name of the Presbyters in Jerusalem, signifieth the Judges, Counselors, Magistrates and Rulers of that Church, who had the Keys committed unto them as well as the Apostles: and by their place were more peculiarly overseers of that Church, as they were tied unto it, then the Apostles; as the Presbyters of Ephesus were in that Church, and were assigned in their several places to execute their office, and to look to their particular charges in the government; so that whether the Apostles were present or absent, the Presbyters had the government laid upon their shoulders; and if the Apostles themselves had taught contrary to this Constitution, or an Angel from Heaven, Gal. 1. I am confident the Presbyters would not have obeyed them, nor have relinquished their authority, neither ought they, but would still have kept that rule, power and authority which God had put in their hands: so that for my own particular, I look upon the Apostles in all these several actions, and in all those acts of government, joined and met together with the Presbyters, as I look upon Counselors and Judges in the great Council of both Kingdoms, where all the Judges have equal power and authority in decisive voting, and do verily believe, that the Presbyters sitting at any time in council with any one or more of the Apostles, did act as authoritatively as the Apostles themselves, and I am ever able to prove it and make it good against any man, that the Presbyters might as well conclude, It seemed good to the Holy Ghost and to us, as well as the Apostles: and may say, we have written and concluded, as well as the Apostles: As any two or three of the Parliament, whether of the Lord's or Commons, may as well say, we have made such an Ordinance, as any twenty of them, or the whole Council, and that without disparagement or impeaching the dignity of any, when they joined with them in that work, and assented to it; and in this very notion I look upon the Presbyters in Jerusalem, joined with the Apostles, and consider them, as in my contemplations I look upon the Lord's and Commons now sitting in the great Council, as the grand civil Presbytery of the Kingdom, where all binding Ordinances are to be passed by the joint consent and Common-counsel of them all, and whose place and office it is to command and rule, and the people's office and place to obey and yield subjection to whatsoever they command and enjoin, according to the will of God and for the common good and preservation of themselves and the whole Kingdom; and that whosoever should resist this their just authority, are guilty of contumacy and are high offenders and delinquents; for God hath laid the government upon them, and left the duty of obedience to the subjects who may not without a public call intermeddle with matters of government.
And so in the matters of Church-government, I look upon the Presbyters as God's peculiar servants, and as upon the Stewards, Counselors and Magistrates and Judges in the Church, as men set apart by God himself for this purpose to be the Teachers and Rulers of their flocks committed unto them in the Lord; to whom in the matters of their souls all people under their several Presbyteries, so far as they command in the Lord, and according to the written word, are to yield obedience, and much to reverence and honor them, and this according to God's command, for it is his Ordinance. And they are not to be looked on and slighted as the fagge end of the Clergy, as many black mouths and profane lips speak of them: for the Presbyters, they have their authority as well grounded in the word of God, as Kings and States have theirs; and therefore as they are employed in a more supreme orbe, and in matters of eternal concernment, so they should be venerated as men watching over our souls; and all contumelious speeches against them deserve severe punishment and ought not to be tolerated: and so much the more the Presbyters of this Kingdom in these our days, have deserved better from the Church, the Parliament and the whole▪ Kingdom, then any of their Predecessors, not only in their desiring a perfect and through Reformation in both Doctrine and Discipline, but in that they have stood now so cordially to the common cause, and more for the liberty of the Subject then any before them, and have cleaved most faithfully to the Parliament, and have been also a most singular means of keeping the people wheresoever they were suffered to Preach, in obedience to that great Conncell. In all these respects, I say, they deserve well, yea better, not only from the Church but from all the Kingdom for the present, than any of their Predecessors, and their memories ought to be famous to all posterity for this their good service. And that government that God has given unto the Presbyters, if the Lord's and Commons shall now labor to establish it in the Kingdom, and to settle it on them, they may not only promise unto themselves a blessing from heaven, and peace unto the Church and State, but also immortal praise from all succeeding ages. Having taken leave to make this digression, I will now to my business, and prove that the Church of Jerusalem consisting of many Congregations and Assemblies, were all governed by a common Presbytery; and that the Apostles there acted as Presbyters among the Presbyters.
They that in the Holy Scripture are called Presbyters, and acted and ordered things in a joint body and Common-council, with the Presbyters, and exercised that ordinary power that was committed to them in the 18. of Matthew, they acted ruled, and governed as Presbyters; but the Apostles in governing the Church of Jerusalem consisting of many Congregations and Assemblies, acted and ordered things in a joint body and Common-council with the Presbytery of that Church as Presbyters, Ergo, the Church of Jerusalem was Presbyterially governed, and by a Common-counsel of Presbyters.
The Major and Minor of this Syllogism being proved, the conclusion will necessarily insue. And for proof of the Major the Scripture is clear, as 1 Tim. chap. 4. ver. 14. where Paul writing unto Timothy saith, neglect not the gift that is in thee, which was given thee to preach, with the laying on of the hands of the Presbytery: in the which Presbytery Paul was one that laid his hands on him, and ordained him, as is evident in the second Epistle to Timothy, ch. the first, verse. 6, where putting Timothy in mind of his duty, he saith, stir up the gift of God which is in thee, by the putting on of my hands: so that Paul joining in this public action of ordination, though an Apostle, yet acted as a Presbyter, and counts himself in the number of them, as any of the Presbyters that now ordain the Ministers, may say as well as all of them together, to any new ordained Minister, neglect not the gift of God which is in thee, by the putting on of my hands. As men ordinarily in a Jury, may assume that unto themselves that all may do, as being Actors in common. So Peter likewise in his first Epistle, ch. 5. verse 1, 2▪ calls himself a Fellow-presbyter, and Saint John in his second and third Epistle stiles him so also, The Presbyter unto the elect Lady, &c. The Presbyter unto the well beloved Gajus, &c. So that his Presbytership did not exclude his Apostleship, nor the acting at any time of a Presbyter, deprive him of his Apostolical power; for at that very time he calls himself a Presbyter, he wrore Scripture by an Apostolical and infallible spirit, and yet continued still a presbyter. So that for the Major, although I should say no more it is sufficiently proved; yet for a further corroboration of it, it is not good to reject the consent of our Brethren in this point; for they acknowledge, that the Apostles are called Presbyters virtually, because, as they say, Apostleship contained all offices in it; yea, they further assert, the act of ministerial power to be the same in the Apostles and Presbyters, the only difference they seem to insinuate, is, in the extent; from which it may be inferred, that in all the affairs transacted by the Apostles, properly concerning the Church of Jerusalem, they did act as presbyters, because in such acts there was no extent of their power to many, much less to all Churches. But when they affirm, that the Apostles power over many congregations, was founded upon their power over all Churches, and so cannot be a pattern andpresident for the power of Presbyters over many.
For answer, first I say, that the Brethren, in my opinion, take more upon them then beseemeth them, and usurp a kind of unlimited authority to themselves, that they can make what pleaseth them exemplary only, and reject whatsoever agreeth not with their opinion and humor, though they were all the acts of all the Apostles, and transacted by joint consent, and common agreement and accord, and left in the church of Christ, as well for a pattern and president for the Presbyters and Ministers to follow in all succeeding ages to the end of the world, as any of their other acts; and so they pick and choose at pleasure, and in so doing (under reformation be it spoke) I say they assume unto themselves a greater authority then beseems them; for they can make the Apostles joint governing of one congregation, (for so they take it pro confesso, that the church of Jerusalem was but one congregation,) to be a pattern of many Ministers governing one congregation; but whereas it is most evident, that the Church of Jerusalem consisted of many congregations, and were yet under but one Presbytery, and was governed by the joint consent of the Apostles and Presbyters, as under a grand Common-presbytery; this at pleasure they reject and make it no way exemplary and binding.
But for a further answer I assert, that the Apostles power and authority over many assemblies, as one Church, to rule and govern them all as one Church, jointly and in common, was not grounded upon their power over all Churches, but upon the union of those Assemblies and Congregations into one Church, which union layeth a foundation for the power of presbyters ruling and governing many Congregations; and the Apostles practice in governing many Assemblies jointly as one Church, is the pattern and example of that government to all succeeding ages; and this president of the Apostles, the presbyters in all churches ought to set before their eyes in all reformation; for what the Apostles did in the public affairs of government, they did as presbyters, and for imitation. Neither do our Brethren only grant the act of ministerial power to be the same in the Apostles and presbyters, saving in the extent: but they acknowledge also, that they were called presbyters virtually as I said before; and that the Apostles acted in a joint body and by common consent, and affirm that it was fit that they should so do, and say withal, that the Apostles wherever they came, left the presbyters and people to the exercise of that right which belonged to them, although they joined with them: These are their formal expressions, out of which their concession my argument, yea, the whole Syllogism, is not only confirmed and strengthened, but the truth doth more evidently shine forth; for if the Apostles left the presbyters and people to the exercise of that right which belonged unto them, in all churches, and the presbyters right be to rule as Ecclesiastical Magistrates, as to whom the power of the Keys peculiarly belongeth by God's institution: and the right of the people in all churches, be to obey, as they are everywhere commanded; then it followeth necessarily, that it doth not belong unto the people to ordain either Deacons or Presbyters, whatsoever they may do in the choosing of them: nor to excommunicate or cast out any out of the Church, or to make Members whom they please, nor to rule and govern the Church, which is the peculiar right of the Presbyters, left unto them by Christ and his Apostles; for none of all these things were ever left unto the people, neither is there any President of it in holy Scripture; so that while the brethren seem to contend for the liberty of the people, they plainly overthrow it; for they grant, That the Apostles left the Presbyters and people to the exercise of that right that belonged unto them in all Churches; the right therefore of the keys of Government and Jurisdiction belongeth properly unto the Presbyters in every Church, who are the Officers and Magistrates appointed by God himself for that purpose, Acts 20. ver. 28. and therefore when the Apostles writ to the Church of Corinth, to excommunicate that incestuous person, although his Epistle be not directed to the whole Church, yet the Presbyters in that Church only executed that act of Government which of right belonged unto them, though the people also assented unto it, even as we see daily, and experience teacheth us in all well ordered Corporations, when the King or Counsel writes unto any City or Corporation, though their mandates be directed to the whole City or Corporation, for the raising either of men or monies, or about any other employment of public concernment, the Mayors, Aldermen, and Common Council, and the Officers under them only manage the business; for that is their right and place; and the people under them do yield obedience, and submit themselvesto what they order and command, and intermeddle not in that employment, as knowing very well it is their right and place only to obey. And even so it was in the Church of Corinth, the Presbyters only exercised the Government, and ordered all according to the Apostles injunction, and the people assented unto it, and submitted themselves to their order; and the mistaking of that place and many more hath▪ been the cause of so much confusion in the Church at this time, when not only the men in every Assembly, but the very women in many of the new Congregations, as Members, challenge a power and right both in the electing of Church Officers, and of admitting of Members, and of casting out and excommunicating, which before these our times was never heard of in the world, when as the right of Jurisdiction and of the Keys, (as I have often proved) peculiarly belongeth unto the Presbyters; and that the people neither men nor women, ought to intermeddle with it; for if they should, in short time it would overthrow all Government in Church and State, and bring confusion into the world.
But I conceive the cause of so gross a mistake of that place concerning the excommunicating of the incestuous person, arose from this, that they look upon the Church of Corinth and the other Churches spoken of in the New Testament, not as Corporations, as they were indeed, but as on their now sucking Independent new Congregations and Assemblies consisting of twenty or thirty Members, such as many of those be, whereas those several Churches are to be considered under another notion, as consisting of many Congregations, (as that of the Church of Jerusalem) united into one Church or body in the several Corporations, and each of them governed by a Common Council of Presbyters, and by the joint consent of their several Presbyteries, all these several congregations making but one Church, though never so much daily increased, and keeping still the name and denomination of such a Church, either from the place, City, Country, or Nation, or several language, as the Church of the Jews, the Greek Church; the Latin Church: or from the Cities, as the Church of Jerusalem, of Ephesus, Rome, &c. All the which though they consisted of never so many Congregations and Assemblies, yet they ever kept the name of unity, & were accounted but one Church, in their several places and Precincts, as at this day the Church of Geneva, though it consist of many Congregations, is counted but one Church, as it is: so that I say, the conceiving of the Church of Corinth, and those seven Churches in Asia, under the notion of one of their Congregations, caused through this mistake, that great confusion that is now in the Church, and was the original cause of the opinion of Independency, when notwithstanding it is manifest, that those very churches were not Independent, but made their appeal to the Apostles and Presbyters at Jerusalem upon all occasions, as that of Antioch; and it is said, that the Apostles and Presbyters came together to consider of that matter; which meeting of the Apostles and Presbyters, for Synodical acts of Government is no weak proof of their meeting for Presbyterial acts of Government, unless men will suppose, that they who were careful to assist other churches, did neglect their own Churches committed to their peculiar charge, and took no course or care for the governing of them.
Yea Act. 15. 2. it doth most certainly prove a Presbyterial government in Jerusalem, out of the which place I thus argue; Where the Apostles and Presbyters did govern, and many Congregations were by them ordered and governed, yet so, that all these congregations were one Church, there was a Presbyterial Government; but in the Church of Jerusalem the Apostles and Presbyters did govern, and many Congregations were by them governed, yet so that all these Congregations were one Church; Ergo, in the Church of Jerusalem there was a Presbyterian Government; all which is sufficiently manifest out of the places above specified, and from all the former discourse. For in the 21. chapter it is asserted, that there were many ten thousands of believers in Jerusalem, which could not all be contained in a few places, but must of necessity be distributed into many and several congregations and assemblies, all which notwithstanding made but one Church, as is evident, Act. 8. verse 1. and many other places, the which congregations could not be one politique ministerial Church, except only because they were united under one Presbyterial Government, and therefore of necessity the Church of Jerusalem must be Aristocratically and Presbyterially governed, yea, the very mentioning so often of the Preebyters meeting together, proves that they met together about acts of Government, from which I thus argue.
That Scripture which proves a Presbytery in Jerusalem, or an Association of Presbyters in that Church, proves that the Presbyters of the Church of Jerusalem did meet together for acts of government, and did really govern that Church. But, the places above quoted prove a Presbytery in Jerusalem, or an Association of Presbyters in that Church; Ergo, they prove that they did meet together for acts of Government, and did really govern that Church, and that the Church of Jerusalem, consisting of many Congregations, was Presbyterially governed.
For the Major, the Brethren cannot deny it; for the very name of Presbytery, signifieth a company or common-council of rulers, governors, and magistrates; now all men know, that governors in common cannot do their duty, but must of necessity neglect the work committed to them, if they do not meet together for acts of Government.
Neither can they deny the Minor, unless they will deny the Scripture; for that expressly declareth, that James and the Presbyters met together, and our brethren take their warrant from that place, for their Presbyters meeting apart from the multitude to consult, and to prepare matters: Yea, it is not only set down, that James and the Presbyters met together, which had it only been for the entertainment of Paul, it is an argument sufficient to convince any rational man, that if the Presbyters would meet together for a salutation, they did much more meet for acts of government: But I say it is not only specified, that the Presbyters met together, but what they did in consultation in that their meeting, and what they acted upon deliberation, and that