THE UTTER ROUTING of the whole Army of all the INDEPENDENTS & SECTARIES, with the Totall overthrow of their Hierarchy that New babble, more groundless than that of the Prelates.  
OR INDEPENDENCY not Gods ORDINANCE, in which all the frontiers of the PRESBYTERY, with all the quarters of the same are Defended, against all Enemies.  
And all the Forces of the three Generals and Commanders of the/ Sectaries, Hanserde Knollys, J. S. & Henry B Burton are all dissipated, with all/ their whibling Reserves, and the field of Truth still kept, viz./  
That the Presbyterian Government Dependent is Gods Or-/ dinance, and not the Presbyterian Government▪ Independent./  
Unto which is annexed an Appendix in way of answer to Henry/ Burton Clerk, one of his quondam fellow sufferers, in the which all his ca-/ lumnies are wiped away by the sponge of innocency, and the Postscript Vin-/ dicated; the honour also of all our renowned generals and Commanders/ is Vindicated; the honour of the City of London; the honour of our brethren/ the Scots; the honour likewise of all the Presbyters through the kingdom/ are Vindicated from the obloquy of all the Independents and Sectaries;/ and their due praises given unto them in their several ranks and or-/ dear, as next under God to have been the principal and primary/ Repairers of our breach, and the Restorers of our paths to/ dwell in: the honour of all which the Sectaries/ wholly and solely ascribe to their Party./  
By JOHN Bastwick Captain in the Presbyterian Army,/ Dr in physic and physician in Ordinary to all the Ill-dependents and/ Sectaries to sweat them with Arguments twice a year gratis, spring and/ fall, who discovering their distempers and malidies finds by the several/ symptoms of their diseases that they are very unsound, root and branch,/ and therefore ought (with their venomous and intolerable Toleration/ of all Religions) to be shunned and avoided as a company of infected per-/ sons by all such as are sound in the faith./  
Mat. 7. 15. Beware ... but/ inwardly ... wolves./  
London, Printed by John Macock, and are to be sold by Michael Spark,/ at the sign of the blue Bible in Green Arbour. 1646./   

TO My dear friend Dr Bastwick, on the Frontispeice of his Book entitled, The utter Routing of all the Independent Army etc.  

TO be a Captain in an holy War,  
Doth well become a man of peace so far,  
As he contending, on God's glory looks,  
Which is the cause, maintained in all thy books.  
And now in this, by God's great might and power,  
Thou wagest War against high Babel's Tower.  
The whole armour of God thou'st thee upon,  
Thy loins are girt with Truth; the breastplate on  
Of righteousness Thou hast; thy feet are shod  
With Gospell-Peace, prepared by thy God.  
And above all, the shield of faith in the hand,  
All fiery darts of Satan to withstand.  
T' helmet of salvation, the spirits sword,  
Thou fightest with, which is God's holy Word.  
A weapon, that all battles will abide.  
March on: brave Captain, God is on thy side.   
S. B.   

TO My worthy and learned friend Doctor Bastwick, on his book entitled, The utter Routing of all the Independent Army, etc.  

THY former works I'ave read, and truly say,  
They were a means I wandered not astray  
From Truth to Error; But did pry into  
The new opinions, which some say, and do  
Pretend to be according to Christ's mind,  
But searching Scripture no such way I find.  
The paths which Independents do walk in,  
God's Word showed me, to be a way of sin.  
And not the only way, as they depone,  
Christ to advance, and set upon his Throne.  
For they thereby Christ's seamlesse Coat do rend,  
And precious time in jangling queries spend.  
Framing their notions, only to make fraction,  
To Christ's dishonour, and th' increase of faction.  
By their means, blasphemies are spread about;  
All sorts of Sectaries, the Land throughout,  
Do preach up Error, and so bold they grow,  
To threaten such as will not let them sow  
Their tares amongst them, nor let them misled  
People from Truth, who readily give heed  
To new opinions, ways of Liberty,  
Being pleasing Doctrine to delude them by,  
And to make many follow them, because  
'Tis natural to reject Gods holy Laws.  
Grief overwhelmed my heart when I did see  
Poor souls seduced, yet men so silent be.  
At length I heard, as thou hast heretofore  
Discovered Error, out of thy rich store  
Of heavenly wisdom, which the Lord gave thee,  
Thou plead'st truth's cause, that All her worth may see  
In this thy Book. To th' press I therefore went,  
Perused so much as gave me such content,  
That whilst I read, my spirits revived again,  
Seeing Error vanquished, and the Truth made plain  
Unto all men, God so assisting Thee,  
That those who read it o'er, resolved may be.  
Thy Arguments being proved by holy Writ,  
None can deny, but such who use their wit  
To wrest the Scripture, reason to deride,  
Thereby to gain [Proselytes] on their side.  
For thou hast laid down Truth so clear, I see,  
That sincere souls will bless the Lord for thee.   

Of all false Doctrines, I do now desire  
Good people to beware, and this Book read;  
What satisfaction any can require,  
They will find here who love the Truth indeed.  
Read, meditate, of God ask wisdom then,  
Truth to discern from all false ways of men.   
S. B.   

ON The approved & transcendent worth of my dear and faithful friend Dr Bastwick,  
Which the Independents and Sectaries of our times do labour to obscure, with their black mouthed rail, false accuse, sinful reproachings, self-conceited slight, proud scorn, unworthy and unchristian vilifyings of him.  

TO set forth all thy parts, Learning and skill,  
It were a work too hard for Homer's Quill:  
And Virgil's Poem excellent in Verse  
Would come far short thy virtues to rehearse.  
Were they alive, and should it take in hand,  
Thy worth's above their muse to understand.  
For why? in thee divine and heavenly grace,  
To be admired, do challenge the first place.  
But they such precious graces never learned,  
Nor could perceive, b'ing sp'rit'ally discerned.  
To speak thy praises fully, they would find  
A task not easy, though both were combined  
To make a Record, only to declare  
Thy moral virtues, eminent and rare;  
As Justice, Fortitude, wisdom, (Charity)  
Temperance, Patience, Love, Humility.  
Thy knowledge They in Tongues might then commend,  
And without doubt their muses would contend  
Thine Eloquence and empiric to set forth,  
Yet could they never make known all thy worth,  
Which they would see, and so conclude thy praise,  
By setting on thy head a wreath of bays.  
And yet all this were to eclipse thy glory,  
Thy graces rare transcend so mean a story.  
In moral virtues, true, Thou excellent art,  
But here's thy praise, thou hast an upright heart  
To God thy maker, hating every sin,  
Thou art a man all glorious within.  
Let Sectaries rail, raise lies; Yet without fear,  
Truth speaks thee one of God's choice Jewels dear;  
As having been most faithful to her cause,  
When men presumed to make their will their Laws.  
And this thy Book doth show, for all their talk,  
That in truth's paths thou persever'st to walk.  
Thy blameless life and godly conversation  
They cannot slain with slanderous exclamation.  
Fight still the fight of faith; most certainly  
There is laid up, for Thee, in heaven on high,  
A Crown of righteousness, which at that day,  
The Lord, the righteous Judge, shall give, and say  
To Thee, Come blessed of my Father, take  
The kingdom I prepared for thy sake,  
From the foundation of the world; and shall  
Then, Crown thy head with glory immortal.   
S. B.   

TO The Victorious Worthy Mr John Bastwick, Dr in physic, and Captain in the Presbyterian Army, upon His industrious and learned Book entitled The utter Routing of all the Independent Army, etc.  

TRiumphant Victor, Thou hast won the day,  
And Routed Legions too, without a fray  
Or shedding blood: Thy deep mysterious skill  
Hath been always to Cure, and not to kill.  
Thou'st purged their melancholy, that began  
To make all Zeal their own complexion.  
Their Il-dependent Choler's cooled by thee,  
And Spleen, and Sanguine may Religious be,  
While they take leave to rage, and rail upon  
Thee, as thou wert the Whore of Babylon.  
Then thou courageous Captain, undertake  
To vanquish Error, for Christ's Churches sake.  
Arm Thee, with Samsons strength, or david's, thus  
Like Paul, fight Thou, with beasts of Ephesus.  
Then sound a charge, utterly Rout all those  
Peace-Church-disturbers, Separates that expose  
Our Zion like to Sodom! what they're able,  
Raze down Christ's Churches, to erect their Babel.  
On Thee a furious Rabbie foully falls,  
Beats up Thy Quarters: All their Generals  
Hanserdo Knollys, nameless I. S. Burton,  
Have not a Scripture weapon that can hurt, One  
Armed as Thou art, (their fury to abide)  
With Arguments, by God's Word justified.  
The Scriptures Thou unvail'st, we can behold  
Their sacred Truths, Thy works do plain unfold  
Their mysteries: Thou with th' Apostles keys  
Unlockst Christ's Churches hidden Treasuries.  
In this, Thou hast all Sectaries overthrown;  
Now they'll cry out of Persecution.  
To whom th' dissenting brethren do accord,  
Who, with Hugh Peter's keys, Paul Hobson's sword  
Advance they will, boldly, (march madly on)  
For all Religions,— a Toleration.  
Which to Christ's faithful Spous doth bring great scandal;  
Such wasting New Lights show thiefs in the candle,  
Who from Christ's fold, His Church, the fat sheep steal,  
Saints, Converts, Zealots, Rich-men, in our Weal.  
'Tis better grow in grace, like thriving Lambs,  
Then in short time, become such hurtful Rams.  
But Thou well prove'st their sacrilegious theft,  
Christ, nor His blessed Apostles ever left  
Them such a Pattern: th' issues of thy pen,  
Shows their false Lights, to all enlightened men.  
And in their new ways, thou hast them pursued  
So close, that Thou their Champions hast subdued;  
Routed their Army; all their force and might  
They have's to rail, They are too weak to fight.   
George Lindsey.   

THE ERRATA.  

In the Epistle to the Reader.  
PAge 1. line 14. expression read expressions. P. 2. l. 3. election r. affection & ibid. l. 9 new r. knew. P. 3. l. 31. Independent r. Independents. P. 15. l. 29. unihilate r. annihilate.   

In the Book.  
PAge 6. line 7. papisticiae read papisticae, & ibid. l. 15. Hrivie r. privy. P. 9 in some copies in divers lines Pounties, Porporations, Pompanies, read Counties, Corporations, Companies. P. 20. l. 20. his time r. in his time, & ibid. l. 26. in some copies how saith God r. how saith he. P. 129. l. 18. Syllogism r. Syllogisms. P. 256. l. 18. given, or them r. given them, or. P. 373. l. ult. Punies r. Ninnies. P. 374. alribiadian r. Alcibiadian. P. 635. l. 19 hollowness read holiness.  
The Reader in his wisdom will both discern and pardon the other literal escapes in the printing.    

To the Ingenuous READER.  
Christian Reader,  
WHEN it was but noised abroad, after my return from my last imprisonment, that I was writing against Independency, it would exceed belief if. I should relate the indignation of all that party, and their several expressions of the same against me, so that at that time there were no less nor fewer ignominious calumnies cast upon me, nor more variety of virulent censures given out against me, than were uttered by them all to my disparagement, upon the late coming forth, but of the Title and frontispiece of the ensuing Discourse, many of them affirming, that I was a vain glorious wicked fellow, that I was mad, that I was a base rogue, and that I deserved hanging, and that I would never be quiet till I were hanged, with innumerable other unchristian expression of like nature. So that it seems, it is a greater piaculum by fare now to write against the Independents and Sectaries than scandalum magnatum was a few years since.  
Truly at that time, I could scarce pass by any of them (as I cannot at this day) without some contumely or other, all which I bear with patience. And amongst others, I could never meet my Brother Burton, but he would always after his salutation, in a deriding and scornful manner, ask me, when my Book came forth, telling me that he expected some Monster.  
It seems, he thought I was bringing forth such a prodigious brat as he not long after laid at my door, which though it were a Monster indeed borne with teeth and nails, and did nothing but scratch and by't me, yet coming from his loins my Brother and quondam Fellow-sufferer, I gave it entertainment, and for the love I bear to him, I have ever since danled it upon the knee of my election: Now as soon as I had satisfied his expectation, and sent him my book so long looked for, he very liberally expressed his thanks for it, and his opinion concerning both it and myself, and that with many opprobrious words; amidst others he asserted, I was crazed in my brain, and that I had need of some hellebore, and spoke of me as an Apostate and a Persecutor, who before he new my differing opinion from him, both prayed for me, and immoderately praised me, such is the uncertainty of all that is under the sun, there being no stability in any creature; and withal, he triumphed that he would give me a speedy answer, making nothing of what I had written (as it is usual with all the Independents to vilipend and slight whatsoever the Presbyterians either speak or write) and meeting with an other Independent not many days after, he told me that there were twenty pens at work against me, and that I should have my hands full. And howsoever it was some months before I heard from any of them in print, yet all that interim they whetted their tongues against me like so many Razors, Swords and Arrows to wound me in my reputation; yea, there was scarce a weapon in all the arsenal of calumny that they used not against me.  
Now after some months one Hanserdo Knollys coming to me, told me he had writ a moderate Answer unto my book, complaining that the Presses were all shut against them (though the whole kingdom know, and their daily scribble in print can witness the contrary; whereupon, to take away (if it were possible) all occasion of their calumnious tongues, I writ unto Reverend and Learned Master Cranford, entreating him that he would for the stopping of all their mouths licence his book, which he willingly, to pleasure me condescended unto, giving his reason withal in writing under his own hand why he made such a transgression, the which Master Knollys concealed, wherein he dealt not candidly, for it gave great occasion to the Sectaries to traduce Master Cranford not a little. And after this was printed, came forth an other Pamphlet by one I. S. called Flagellum Flagolli, or Doctor Bastwicks' quarters beaten up, which was the cause of the Title and Inscription of this book; and I being not many weeks after at Westminster, some ask me there why I had not yet replied unto them, I answered not in a triumphing manner (as my brother Burton relateth) but merrily, yet in respectful terms, that I understood my Brother Burtons' Book was coming forth against me, and when once that appeared I would answer them altogether. This is all as I remember was spoke by me.  
Now they having their Emissaries and Lisners in all corners, it seems some of them overheard that which was spoken by me, which they related to my Brother Burton in other language than I uttered it, the which provoked him a fresh (as he saith, page 1.) in ar●nam descendere, and to take both my books in hand, and so una fidelia duos parietes; and although he was dissuaded from fowling his fingers with my postscript (as he confesseth) yet being (as he saith) bound by a double engagement, the one for the cause, the other for his person, he hasted at length as fast as before he was slow to give me an answer to them both; and howsoever I had not so much as named him in either of my books, but only sent him them (he having desired it) yet he being not capable of the good counsel that was given him by his friend, fouled not only his fingers with me, but the whole man, soul and body, picking a groundless quarrel with me, telling me though I named him not, that I had vellicated him, and plucked him by the very beard; and as the Prelate of Canterbury said once, that when I writ against the Pope I meant him; so my Brother Burton imagined I meant him, because in my Postscript, pag. 44. I had these words, that not only the Novices, Younkers, and freshwater soldiers, but grave men in their great white-basket-hilted Beards with their swords in their hands came out to fight against their brethren for their Independency, etc. which merry expression of mine, though I spoke in the number of multitude, he applying unto himself, affirms, that I meant him, as if there had been none amongst the Independent in white-basket-hilted▪ beards but himself, which moved him to great choler and indignation against me, and so enraged him, that he showeth nothing but passion through his whole book (as will easily appear to every one that readeth it) in the which he tells me that the Wise man saith, Prov. 20. ver. 29. & 16. 31. the beauty of old men is their grey head, yea a crown of Glory being found in the way of righteousness, which I shall ever assent unto; but if a grey head be found in the way of error, schism and unrighteousness; then that place is not for his purpose. Now I shall refer these two Questions or Queries to the judgement of all solid Christians.  
First, Whether or no my Brother Burton be found in the way of righteousness?  
Secondly, Whether Independency be the way of righteousness?  
And to begin with the first; in the second page of his book he promiseth me, that I shall not find with him so much as a white staff to lift up against me, and yet in the seventh pag. he comes out against me with Photions' black Hatchet, which is his Pole-axe, with which he falls upon me soul and body, cleaving both my head and heart, sparing no part of me; and in the same second page he promiseth me that he will answer me in the words of truth and soberness, and in the spirit of meekness and love.  
These are his words; who would not think, that should hear him speak, but that he herad the sweet voice of Jacob? yet if he look but into his book, before he cometh half way to the conclusion, he will soon see the rough hands of Esau, and well perceive that he answers me in the words of error and passion; and in the spirit of bitterness, insolency, and hatred, and that he hath learned that Lesson well Calumniare audacter, aliquid haerebit, calumniate boldly, something will stick, which he hath done with as much acrimony, as I think any man ever did against a Brother, and quondam Fellow-sufferer, all which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard and harsh terms; I can no less then spread before the Lord, the Righteous judge ever remembering Regium est male audire cum bene feceris. Now whether or no my Brother Burton in breaking thus his promise with me in all respects, and dealing so unrighteously and injuriously with me, though he come out in his beautiful grey Head, be found in the way of righteousness, and be one of those men Solomon speaketh of, I refer it to the judgement of the Learned.  
But before I pass on to my second Querie, I shall take liberty to make use of some of Reverend and Learned Master Calamies words for the more corroborating the judgement of the Reader concerning this first question: He in his just and necessary Apology against my Brother Burtons' unjuct invective concerning Truth shut out of doors, page 2. hath this expression concerning my brother Burton. His words (saith he) are swords and spears, rather than words. He fights with his heels, rather than with his head, and kicks rather than argues, and whips rather than answers. Scarce any man since Montague's Appeal hath written with more bitterness. I may say of him as Dr Rivet doth of Bishop Montague, Non potest vir ille sine convitiis quenquam a quo dissentit vel in levissimis nominare, Rivet. Apol. this man cannot so much as mention any one from whom he differs in opinion, though it be but in the slightest matters, without reproach. And as Plato said to Diogenes, when he trod upon the pride of Plato, thou treadest upon my pride with a greater pride: So (saith Master Calamy) doth Mr Burton tread upon me, and whatsoever is blame-worthy in me, with a pride more than episcopal; and surely if to be railed upon and reviled be sufficient to bring a man into discredit, than I must be esteemed as the dung, off▪ scouring, and filth of the world, etc.  
Thus that learned man truly spoke of my brother Burton, whose faculty chief lies in abusing most men that differ from him, though but in the least things.  
But what Mr Calamy says of him, may also truly be said of Cretensis and all those of that fraternity, whose words are swords and spears, who all fight rather with their heels, then with their heads, and kick rather than argue, and whip rather than answer. Whether therefore such men as my brother Burton and his complices, though they come to us in grey heads, be found in the way of righteousness, when their deal are so palpably unjust, and their opinions so schismatical, heretical and erroneous, I leave it to the judgement of all such as know what the way of righteousness is.  
And now I come to my second query: viz. Whether the way of Independency be the way of righteousness?  
My brother Burton writing in the name of all the Independents, pretends unto the people, and would make the world believe, that they are all Dependent upon God's Word for all their proceed, and affirms moreover in the fifth page, that all their new gathered Churches and several Congregations are all Dependent one upon another, both which assertions of his are most false, as will evidently appear to all those that know their practices and will vouchsafe but to read the ensuing discourse, where they shall find, that they have neither precept nor precedent for their way of Independency in all Gods holy Word, and that there is not so much as one example in all the sacred Scriptures for any of their new practices▪ wherein they differ from us; and which is more that they all of them withhold the truth from the people in unrighteousness: How then can the way of Independency be the way of righteousness, when it is a deviation from that way, as by their practices will be evidenced; therefore for the confirmation of what I have now said, I will briefly examine some of their proceed, and first whereas my brother Burton affirmeth that all their Churches are Dependent one upon another.  
This I say is most false. For all their proceed in their several congregations are carried on in an arbitrary way; whatsoever they publish in their writings and pretend to the people (as all the learned and those that are acquainted with their method well know); So that it lies in any one of their church's breasts, and is at their pleasure, whether they will so much as confer or consult with each other; and if they do at any time vouchsafe one another that courtesy, yet it is still voluntary whether they will give each other an account of either their censures or proceed (for they all pretend as absolute a sovereignty and jurisdiction within themselves severally as any free-states or commonwealths) & have no authority one over another, neither can they appeal for any relief if wronged, one to or from another: And if any Member in any one of those Churches, or any one of those Churches divided amongst themselves, or upon some eminent received wrong should fond complain to another neighbour Church, that Church hath no power to relieve them no more than one private man can relieve another if he should be appealed to by another; And if that Church should desire an account of the other church's proceed, that Church may refuse it, if it please them. But if to gratify their desire, that Church should vouchsafe to condescend so far unto the other Church, as to give them a reason of their proceed; all this is but gratis, and out of their good nature; they have still no power to call that Church in question that hath done the wrong, if that Church stands upon its points and privileges, and saith that they have nothing to do with them. And what then is to be done in this case? Then forsooth, they will withdraw communion from that Church, which, say they, is the highest censure any one Church can proceed to against another Church. Is not this, I pray, fine Dependency? What more unrighteous dealing can be found in the world than this of the Independents, to profess themselves Independents, and yet to pretend a Dependency? And when that comes to the trial, they have no more real Dependency one upon another, than we have with them? Yea, what a great unrighteousness is this to pretend a Dependency one upon another and a communion amongst their new gathered Churches, when it is well known there is no more union and communion, nor true friendship amongst them then was between Herod and Pilate, they refusing the right hand of fellowship each to other in many of them? Yea they are deadly enemies one to another, as can sufficiently be proved (although they all agree together to persecute the Presbyterians, as Herod and Pilate did well accord to persecute Christ); For I myself have heard the Independents protest against the Brownists, Anabaptists, Antinomians, and Seekers, and many other of the new fraternities, proclaiming them all Sectaries: And on the other side, I have heard those several societies rail against all the Independents, especially those Homothumadon dissenting brethren in the reverend Assembly, saying, that they had a better and a more charitable esteem of any of the Presbyterian Ministers then of them, and they do unanimously accuse all the Ministers of New-England of as great tyranny as the Prelates: And it is well known, that many of the Independent congregations here amongst us have their different laws and customs, every one of them dissenting more or less from each other in their several new gathered Churches; yea they are ignorant of each others practices: For my Brother Burton and I. S. know not that the women in some of their congregations have their voices there; and yet it can be proved, that they also have Peter's keys at their girdles as well as any of their Presbyters: And therefore their new Churches are not Dependent one upon another, as my brother Burton asserteth Page the fifth, when as they all of them exercise an absolute sovereignty amongst themselves Independent: What unrighteousness then is this in my brother Burton and in all the Independents to affirm that in all their Churches there is a Dependent Independency, or an Independent Dependency, which is but a contradictory bull at best, at the baiting whereof a man, if he regarded not mispending his time, might make far better sport, than he did some years since, in baiting the Popes Bull.  
The truth is, as their Religion is but a mere Babel, so all their language is confounded, and they are divided in their opinions, principles and practices, they being all really Independent: And therefore whether the way of Independency be the way of righteousness, where they are so unrighteous in all their proceed, and when they say one thing and do and practise another, and when they withhold the truth from the people in unrighteousness, as all the Independent Predicants do, I refer it to the wisdom and judgement of the godly and conscientious Reader. But the unrighteousness of their way will yet more perspicuously appear if we but look into some other of their practices, which I shall by and by instance, the very consideration of the which (the better to stir up thy attention) makes me boldly to conclude of them all, That whatsoever they pretend and whatsoever shows of seeming holiness they hold out to the world, they are unsound, root and branch; and neither the godly party, nor the praying people, nor the only Saints, but the most pharisaical brood that ever yet appeared in the world, and more injurious to Christ the King of his Church and to his royalty, and to all his holy, faithful Ministers and Servants, than ever the Pope or any of the prelatical party were, and more malicious and treacherous to the Saints, and truly godly and precious ones, and more opposers of all Reformation, than ever the Cavaliers were; and many of them greater enemies to Church and State, and the welfare of both, then either Strafford or the Prelate of Canterbury.  
And as for the Independent government, as it is most certain it hath neither precept nor precedent for it in all Gods holy Word, so it is far more tyrannical and lordly then that of the Pope or Prelates tending to nothing but an Anarchy and confusion in Church and State: And therefore that they with all their trumperies and desperate practices, with all their unrighteous dealing, aught to be abhorred and abominated, whatsoever seeming sanctimony they make show of, by all such as truly fear God and wish the peace of Zion and the good of the State and kingdoms in which they live.  
Now they that have a desire to see this charge made good against them, shall find it with the whole impeachment fully proved and made evident in the following discourse.  
But in the interim it will not be amiss to produce some few instances more of their practices for the proving of their Independency not to be the way of righteousness.  
If a man but look upon their superlative pride, especially the conceit they all of them have of their own holiness and sanctity we shall find that it exceeds that of the very Scribes and Pharisees, for all the Independents and Sectaries style themselves the holy people, the godly party, the praying people, the generation of the just, the Saints; yea esteeming the very retrimentitious part of them (to speak in their own dialect) Saints, calling their most blasphemous opinions and practices, the infirmities of the Saints, in the mean time excluding the most godly Presbyterians from those titles, calling them the Antichristian brood, the enemies of Jesus Christ and his kingdom, the sons of belial, and what not? all which dealing with their brethren is not the way of righteousness: yea in their very prayers to God, they like the Pharisees boast of their own knowledge, slighting and vilifying all their Presbyterian brethren, disdaining so much as to pray for them; yea in their public Assemblies, and in their public prayers they have been heard contemptuously to speak of those in authority asserting that they were not worthy of the prayers of the Saints, and it is well known that many of them will neither publicly nor privately join with their Presbyterian brethren in any duty of piety accounting them all as an Antichristian and unsanctified generation of men, and all this out of a strong and confident persuasion of their own holiness & out of an uncharitable opinion of their brethren's impurity, than the which strain of pride, the very Pharisees never exercised a greater; all which practices of theirs sufficiently declare, that the way of Independency is not the way of righteousness: for greater unrighteousness there cannot be then this, as will by and by appear.  
But I will now come to some instances.  
Not long since at a great entertainment and festivity on the Lord's day, when they were all met together, one of the Homothumadon brethren, a great man amongst them, beginning the duty of the day, in his Prayer before his Sermon, speaking unto God by way of complaint against the Presbyterians, said unto Him with many tears, Lord, they (meaning the Presbyterians) hate us because we know more of thee then they do; but we beseech thee Lord give us still to know more of thee, and let them hate us more, if they will.  
But before I come to speak of this their prayer, and of some other passages of their other good prayers, I shall take the liberty here to say something of the difference between these men's practices, and the old Puritans of ENGLAND; and so much the rather I do it, because they would persuade the world that there is little difference between them and the old Puritans; yea one of their Itinerary Predicants not long since preaching in a public Assembly, affirmed that there was no other difference between the Independents at this day and the old Puritans of ENGLAND but that the Independents were overgrown Puritan; which I conceive, he meant in this sense, that the Independents outstripped them in all duties of piety and charity, and in all comely, seemly, orderly, and temperate walking in an unblameable conversation before God and men: This, I say, I conceive to be his meaning by the word overgrown: for I would not willingly put a worse interpretation upon his expression, and understand by overgrown, that he meant they were become monstrous (Which notwithstanding too too many of them are); therefore if his words be taken in the better sense, by overgrown he understands that the Independents have attained unto a higher degree of perfection then ever the old Puritans had attained unto, and that they now walk more closely in the way of righteousness then ever they did.  
I will first therefore set down some of the practices of the old Puritans, with the paths and ways of righteousness they walked in, omitting many things for brevity sake though worthy of eternal memory and our everlasting imitation.  
For the old Puritants of ENGLAND, as those that have read their writings and knew their practices and were familiarly acquainted with them, they can testify of them, that they were an humble, self-denying people, ever groaning under that burden of the remnant of sin, crying out with the Apostle Paul Rom. 7. Oh wretched man that I am, who shall deliver me from this body of death? they never dreamt of a perfect holiness, nor never thought themselves more holy than others; or presumed to call themselves Saints; and if that title had at any time been given unto any of them by such as truly honoured them for their singular graces, you should ever hear them complain of their imperfections, and with the Apostle, Phil. 3. ver. 8, 9 counting all things loss for the excellent knowledge of Jesus Christ, esteeming all their righteousness but dung, that they might win Christ and be found in him not having their own righteousness, etc.  
Now they that are acquainted with the Independents doctrine, words, and practices, hear them talk of nothing but of their own sanctity, and of their perfection, saying God can see no sin in them; and although some of them do not profess so much in words, yet in deeds they allow of that doctrine, proclaiming themselves to be the only Saints, the holy people, and the godly party, the generation of the just, and separate from their brethren as impure creatures: Therefore the Independents do not walk in that old way of righteousness the old Puritans of ENGLAND walked in, who made no separation in the worst times from the public Assemblies, or ever refused to pray with their Christian brethren; and therefore in this point they have not outstripped them nor overgrown them; from which I boldly conclude, that herein that Predicant did abuse the world, in saying that there is no difference between the Independents and the old Puritants of ENGLAND; For the old Puritans were humble, self denying men, and the Independents are pharisaical boasters of their own holiness and sanctity; and therefore in this, their way is not the way of righteousness, but a great aberration from it.  
Again, the old Puritans of England, though never so learned, and never so sufficiently furnished with all accomplished abilities of divine knowledge, which many of them by their indefatigable pains, study, and industry, and by their prayers unto God night and day, and by their continual waiting upon the Ordinances, and God's blessing upon all their endeavours, had attained unto, so that they were taken notice of by all men, both in the Universities and amongst all the learned, to be incomparable men, many of the which I could name, yet not any one of them ever preached either in public or private without great study and prayer, yea and without a special call; and they always with Saint Paul, exercised their ministry in fear and much trembling, 1 Cor. 2. ver. 3. saying with him, 2 Cor. 2. 16. Who is sufficient for these things? Those holy and godly Puritans, though transcendently learned, yet were always conversant in all holy duties, especially in preaching and prayer with fear and trembling, thinking themselves never sufficiently enough provided for, for those duties. And truly Saint Paul's example is worthy always to be looked upon, who though he were immediately inspired by God himself and had always the assistance of his spirit, and ten thousand times more learning than all the Independents put together, yet he preached always with fear and trembling, and cried out who is sufficient for these things?  
Now if we compare the Independents and their Predicants with the old Puritans of England, we shall find the old Puritans always and in all things imitating the example of holy Paul and the other Apostles in their ministry, which they had a command to follow, Phil. 3. ver. 17. who intruded not themselves rashly upon the ministry, as the false Apostles and Seducers usually did, and as all the Independents and Sectaries daily do; they cried out who is sufficient for these things? and how can any preach except he be sent? Rom. 10. saying No man taketh this honour unto himself, but he that is called of God, as Aaron, Hebr. 2. 4. Those old Puritans were all men of Saint Paul's spirit, they durst do nothing without a call, nothing without great study, nothing without their parchments and books, imitating Saint Paul in this, who would always have his parchments with him (that is his books) bring me my parchments, saith he; they preached not without fear and trembling; this was the continual practice of the old Puritans, they could never be seen in a Pulpit before they had some days prepared themselves by prayer and study; and yet after all this, they would then cry out, Who is sufficient for these things? Whereas all the Independents and Sectaries assert, that every man may preach, and every man of them is sufficient, and many also hold that women may preach; yea and to manifest that they are all sufficient for these things, and for the dispensing of the great mysteries of Heaven, which the very Angels desired to pry into, they run through Town and Country, and wheresoever they come get up into the Pulpits and preach with such impudency, impiety and blasphemy, as it is not lawful to name, their very doctrines being so destructive to all piety, goodness, and good manners, and Ruffian▪ like they go in their hair and apparel, and so insolent and proud they are, that one would rather take them for Luciferians then Saints; and such unbeseeming expressions they have in their prayers to God, as would terrify a truly conscientious and godly man to hear them, as not long since one of them in London publicly speaking unto God in his prayer, said, Right honourable Lord God, which kind of expressions as they are blasphemous, so ridiculous exposing Religion and the sacred Ordinances of God to ludibry and derision. But yet this is the daily practice of the Sectaries through the kingdom, far different from that of the old Puritans of England, and therefore in this point of fear and reverence, and of an holy awe of God's divine majesty and a reverend adoring of the ministry and mystery of the gospel, the way of the Independents is not that either of the holy Apostles or of the old Puritans, there being as vast a difference between them, as between light and darkness; and therefore the way of Independency in this particular also is not the way of righteousness, but the way of rebellion and impudence.  
Again, the old Puritans of England had all of them a reverend opinion of all in authority, and did ever believe that there was no power but of God, and that all powers were ordained of God, Rom. 13. and they believed that every soul ought to be subject to the higher power, and that whosoever resisted the power resisted the Ordinance of God, and for that their Rebellion they should receive to themselves damnation, and they ever believed that every soul ought to be subject unto authority, not only for wrath, but also for conscience sake; this was the Doctrine of the old Puritans of England; and their practice in yielding continual obedience to them, and praying for them is known to all men; yea, they did acknowledge, that as all power was given unto Jesus Christ in Heaven and Earth, Matth. 28. Psal. 2. so they did believe that all power in Church and State was derived from him, as the head of all principality and power, who had said, Prov. 8. 15. 16. By me King's reign, and Princes decree justice; by me Princes rule and Nobles, yea, all the judges of the earth, etc. this doctrine the old Puritans of England had learned and taught and were obedient unto, as having precept upon precept for it, as from the words above quoted out of the thirteenth of the Romans, so out of 1. Pet. chap. 2. verse 13, 14. who said submit yourselves to every Ordinance of man for the Lords sake, whether it be to the King as supreme, or unto Governors, as unto them that are sent by him for the punishment of evil Doers, and for the praise of them that do well; for so is the w●ll of God, that with well doing, yet may put to silence the ignorance of foolish men. The old Puritans of England had fully learned this Lesson of obedience to all authority, both civil and ecclesiastical, being commanded to obey them that have the rule over them, and to submit themselves unto them, as who watched over their souls, as those that were to give account, etc. Hebr. 13. 17. and this doctrine they did inculcate incessantly unto the people; and for the government ecclesiastical the old Puritans of England did believe it was that Presbyterian Government that is now contended for by all the Presbyterians, as is to be seen at large in the learned works of that ever to be honoured Master Cartwright in his disputations against Bishop Whitgift, who for his zeal to that government was called the Father of all the Puritans. They also did believe that all government, both ecclesiastical and civil, was radically, originally, and inherently in God, and Christ, and from them derived to the Kings, Princes, Nobles and judges of the earth, and to all the true Ministers of the Gospel in his Church, who all have their authorities immediately from God, and by whom alone according to the Holy Scripture they rule and command; they never durst be so blasphemous as to rob God of his honour and glory, and the Kings, Nobles, and Judges of the earth, and the Ministers of the Gospel of their several powers, saying, that Kings and Nobles, and the Rulers of the earth, and Ministers in Christ's Church and kingdom were the creatures of the people, and that the people were the sovereign Lord, both of Kings, Nobles, Parliaments, and Ministers, and that the authority which they exercised was inherently in the people, and that they might give it and deposit it into whose hands they pleased, and where they lusted, and call any of their Rulers and governors to an account, and appoint them their times and seasons when they should meet, and tell them what they should do, and displace them at pleasure as they shall think fit; all these Lessons of Blasphemy the old Puritans of England were ignorant of, which learned nescience of theirs is commendable: They had been better taught from all the Holy Prophets, and blessed Apostles, who both by precept and example have instructed the people of God in all ages to yield obedience to those that were Governors over them, as we may read through all the Holy Scripture of the Old Testament, where we find what reverence even Father Abraham, the Father of the faithful, showed unto all Kings, under whose government he lived in the time of his Peregrination, and where we read also what reverence Joseph yielded unto Pharaoh, and how Jacob his Father demeaned himself with all the patriarches to Pharaoh, and those that were over them in authority, and how Jeremiah behaved himself to the King in his time, and how the three Children and Daniel carried themselves to the very Kings of Babylon, though heathen Princes, never speaking unto them, nor coming before them but with all reverence, deprecating all evil from them upon all occasions, & praying for their welfare; yea, Christ's example ought to be for our imitation, who opened not his mouth; the same we find in all the Apostles, whensoever they were brought before authority, with what sweetness of language they carried themselves towards them, and what reverend expressions they used to all in authority, though never so wicked, when they were brought before them; yea, if they had failed but in the least expression, how soon they would recall themselves; for when Ananias commanded them that stood by Paul to smite him on the mouth, Act. 23. and he in passion beholding his injustice, said, God shall smite thee thou painted wall, when it was replied unto him, revilest thou God's High Priest? Paul stands not upon the justification of his words, but meekly answers, I witted not brethren that it was the High Priest; for it is written (saith he) Exod. 22. 27. thou shalt not speak evil of the Ruler of the people; Paul had learned his Lesson well, and soon recollected himself, acknowledging his error that he had deviated from the rule which is there recorded for all men's imitation in after times to the end of the world, to square their lives and obedience by; they are not by that to speak evil of the Ruler of the people, whether he be ecclesiastical or civil; and if they may not speak evil, than they may not resist their authority, and unihilate their power, which is the extremity of evil and rebellion; yea, all men are forbid so much as in their bedchamber to curse or think evil of those in authority; how much more are those then blame▪ worthy, that not only think evil, but speak evil; yea, writ and publish evil against Kings, Nobles, and Judges of all sorts, both civil and ecclesiastical, and divest them all of their authority, speaking evil of Dignities, and assuming the sovereignty of them all to themselves, & that from God him●elfe, calling themselves the sovereign Lords of them all, giving them laws to rule by, and denying them their due reverence in the face of the kingdom, as lately some of the Independents and sectaries have done, both to the House of Lords and Commons? Surely such men's damnation sleeps not, whatsoever they pretend, and how highly soever they carry themselves, and by whom soever in these their evil do they are supported, backed, and seconded: For Saint Peter in his second Epistle, that knew very well the mind of God concerning such men, in the second chapter saith this of all the wicked, verse 9, 10▪ 11, 12. etc. The Lord knoweth how to deliver the Godly out of temptations, and to reserve the unjust unto the day of judgement to be punished, but chief them that walk after the flesh, and despise Dominion and Government, whom he calls presumptuous, self-willed, that are not afraid to speak evil of Dignities, which the very Angels (saith he) though they were greater in power and might, would not do against the devil being in authority, though it were usurped; but those as natural brute beasts made to be taken, and destroyed, speak evil of things they understand not, and shall utterly perish in their own corruption, and shall receive the reward of unrighteousness. Here is a fearful doom pronounced against all such people as spoke evil of Dignities; and Saint Jude likewise in his Epistle seconds Saint Peter, verse 8▪ 9, 10, etc. calling such men as despise authority, and speak evil of Dignities, filthy Dreamers; and compares them to brute beasts, and unto Cain, and unto Balaam, and unto Corah, Dathan and Abiram, pronouncing woe unto them all, and proclaiming them spots and deformities in all companies and societies, calling them moreover clouds without water, creatures empty of all goodness, trees whose fruit withereth, yea, without fruit, twice dead, here in this world in their sins and trespasses, and eternally in the world to come, and as if he could never have spoke enough of such men as despise Dominion, and speak evil of Dignities, he calls them raging waves of the Sea, foaming out their own shame, wand'ring stars, to whom is reserved the blackness of darkness for ever, against whom he saith, the Lord will execute judgement for all their ungodly deeds, and for all their hard speeches, styling them Murmurers, maintainers, whose mouths speak great swelling words, having men's persons in admiration because of advantage, desiring all men to remember the words of the Holy Apostles, and of our Lord Jesus Christ, who foretell the people of God, that there should be such Mockers in the last times, who should walk after their ungodly lusts, and that they might the better take notice of them and know who these men both Christ and the Apostles spoke of, he saith they were such as should separate themselves, sensual, not having the spirit; he describes them to be an unsanctified race of men, whatsoever seeming holiness they make a show of, and such as ought to be avoided and shunned of all such as desire to please God and avoid that condemnation that was denounced against all such as despised dignities and resisted authority; and even as the Lord by his servants commanded the people to separate from the company of Corah, Dathan, and Abiram, and to go from their tents lest they were involved in the same miseries and calamities that were coming upon them for their rebellion against Moses: so ought all the people that indeed do truly fear God decline the companies and societies of all such as now oppose authority and make themselves the sovereign Lords of the Kings and Rulers and Judges that God hath appointed over them: for surely a greater unrighteousness cannot be perpetrated against God, then thus superciliously to trample upon authority, and to despise those that are over them, which is the daily practice of the Independents and Sectaries; all which unrighteousness the old Puritans of England were not guilty of having been better taught; and therefore in this part of duty the Independents are different from the old Puritans of England, who walked not in this way of unrighteousness; and therefore the Sactaries have not outstripped them in this point of obedience to authority, but they are indeed overgrown, and are become monstrous in their rebellious practices: Yea, so far they are from reverencing those in authority, as they are grown to that height of pride and unrighteousness, as many of them will not so much as pray for the very Parliament or the Assembly either privately or publicly, as can sufficiently be proved by such as are acquainted with them and their practices: for not long since in a great Assembly and Congregation of Independents; one of their Predicants being in prayer, after he had put up many petitions and requests in behalf of their fraternity, thus expressed himself, speaking unto God, Now Lord (saith he) we should come to pray for the Parliament and Assembly, but they are not worthy the prayers of the Saints; and so with disdain he passed them by as unworthy of their prayers, than the which what could be spoke more wickedly and contrary to the practice of all the old Puritans of England, who in all their prayers and supplications private and public, ever with tears prayed for all in authority; I affirm that this practice of the Independents is not only one of the highest strains of all unrighteousness, and contrary to the practice of all the old Puritans of England, but contrary to all the practice of all the Saints that ever yet lived in the world, and contrary to all the commands of God both in the Old and New Testament. For we have read how earnestly Moses prayed for the rebellious Israelites, wishing himself rather to be blotted out of the book of life then that the Lord should destroy them; and so did Paul wish for his Countrymen the Jews: Samuel also when the people desired him to pray for them, 1 Sam. 12. v. 23. God forbidden (saith he) that I should sin against the Lord in ceasing to pray for you etc. So that the holy Prophet makes it a sin in either Ministers or people not to pray for their brethren, and especially those in authority: for this was the practice of all the Prophets; the Lord told a heathen King that Abraham his servant should pray for him; yea father Abraham prayed for the very Sodomites, and the Kingdoms in which they dwelled, Gen. 18. And the people of Israel when they were in captivity in Babylon, had a command from God himself to pray for the welfare of very Babylon and the Princes of the same; and we have read what supplications Daniel, Ezra, and Nehemiah put up in behalf of those heathen Princes under which they lived, as well as for their own Countrymen. And Saint Paul gives it in charge to all Ministers and people, 1 Tim. 2. to pray for all men, ver. 1, 2. I exhort (saith he) that first of all supplications, prayers, and intercessions, and giving of thanks be made for all men: For Kings, and all that are in authority, that we may lead a peaceable and quiet life in all godliness and honesty: For this is good and acceptable in the sight of God our Saviour. So that here there is not only an exhortation to all Christians in general, but in special to Ministers to pray for all men: but primarily for those in authority; and reasons & grounds are also given by the Apostle of encouragement to this duty: viz. because that it is a good and acceptable thing in the sight of God, tending also for the peace, quiet, and tranquillity of them all; and which is more, to all godliness, which is the glory of all peace; and therefore that they ought to pray for those in authority.  
And this exhortation of the Apostle, all the old Puritans of England did ever most diligently observe and follow, praying for them that were in authority night and day; whereas the Sectaries were never in private heard pray for either King, or Parliament, or the Scots, or Assembly. How wicked a thing therefore is it in the Independents and Sectaries, and what a part of unrighteousness is it in them, daily to omit this duty, who will neither pray with their brethren nor for them, but separate from all their societies as from a people unholy? yea how impious and rebellious a thing is it in them, against both God and all authority, to say, and that in a disdainful manner, even in their public meeting places and congregations, that neither the Parliament nor Assembly are worthy their prayers? yea it is well known and can be proved, that they pray against them and the King himself, and that not only privately, but in their congregations publicly.  
Surely if either the Parliament, or Assembly, or the Presbyterians were as bad as the Kings of Babylon, or the persecuting Jews, yet they ought to be prayed for; For we have a command to pray for all men, yea for our enemies, and those that persecute us and revile us; and we have Christ's example for it, who said, Father forgive them, they know not what they do, speaking of those that persecuted him, which Saint Stephen imitating, said, Lord lay not this sin to their charge; supplicating likewise for his enemies. And so Saint Paul prayed for all those that forsook him when he appeared before Nero.  
Now when the Independents and Sectaries transgress thus against precept upon précept, and against the example of all the holy Prophets, and Christ himself, and his blessed Apostles and Martyrs, and daily by these their practices fight against God himself, and are in every thing so unlike the old Puritans of England, it is manifest that they have not outgrown them in this point of duty, and that the way of Independency is not the way of righteousness, but the way of error and open rebellion against God; so that those glorious titles they assume unto themselves, of being the only holy and praying people, and the Saints, and but the old Puritans of England overgrown, do not belong unto the Independents and Sectaries when they are so like the devil in all their practices: For it is sufficiently known & can be abundantly proved, that many of the Independents & Sectaries will neither pray with the Presbyterians nor for them, no nor for King and Parliament, nor for the Assembly, nor for the Scots; yea if need be, it can be proved, that they have prayed, and that publicly, against them all: yea their daily Pamphlets witness what good affection they have towards them all, whose chief employment it is (except it be now and then by the way of slattery when they coaks the Parliament a little to gain their favour, that by their party in the house they may do the more mischief against the Presbyterians); I say, except it be at such a nick of time, the whole employment of all the Sectaries generally is abominably to abuse them and to rail and revile both the House of LORDS and COMMONS and the Assembly, and the Scots, and the City, and for the King they cannot hear of his very name with patience; I can say thus much of them, and men also of good rank and reputation, that I never have heard more reviling speeches in my life against any men than they have uttered in my hearing, and in the audience of many, and that at the Parliament door; affirming openly, that they were more tyrannical than either Strafford or the Prelate, and greater persecutors than those of the High Commission Court, and this was the general language of all the Sectaries through the kingdom, within this twelve months, indeed since the recruiting of the House and since by that means they have strengthened their party, and they have of late shown less favour to the Presbytery and the City, they have not been altogether publicly so boisterous in their expressions, yet notwithstanding privately amongst themselves they can speak daggers both against many worthy Members in the House of Commons, and against many of the Lords, and against the City, and against the Scots, and especially against the Assembly; all the which they traduce at pleasure, with most of the proceed of the House of Commons, if at least they do not humour them to their desires and designs; yea many of their printed Pamphlets can witness for me that I wrong them not, and amongst others those that were writ by John Lilburne, who is but the mouth of the rest, who dares speak out what the other Sectaries dare but mutter, and therefore he is adored and exceedingly animated and countenanced by them all, and superlatively cried up as the only man of courage and animosity amongst all those of that fraternity, and he makes all the Lords but Prerogative and King creatures, and the very House of Commons but the creature of the people, who may call them to an account when they please, and therefore (for all their flattery in their Petition) it highly concerns the Great council and the whole kingdom, timely to look into their proceed, & their clandestine machinations, lest that in recruting of the Parliament they do so strengthen their faction, that in fine they destroy not only the Parliament itself, but the whole kingdom, and make themselves sovereign Lords indeed (as they pretend they are) over both the King and Parliament, and all the people, and so become really our Lords and Masters, so that whereas formerly this nation was called the Popes and Prelates Asses, we may now justly be called and termed the Independents Mules, a monstrous brood indeed; for it is sufficiently known, and can be proved, and that by good witness that it is their maxim, that the Saints only ought to rule the world, and to have the sword in their hand, and they prove this their Doctrine out of the 149. Psalms, where the Prophet saith, v. 5, 6, 7. etc. Let the Saints be jeyfull in glory, let them sing abroad upon their beds; let the high praises of God be in their mouth: and a two edged sword in their hand to execute vengeanee upon the Heathen, and punishments upon the people, to bind their Kings with chains, and their Nobles with fetters of Iron, to execute upon them the judgement written; this honour have all his Saints; praise ye the Lord.  
Upon this place of Holy Scripture they ground their opinion, that the Saints only ought to rule the Earth; now they account none Saints but themselves, and all the Presbyterians enemies of Jesus Christ; yea, they have been heard say when they are amongst themselves, where they may speak freely, that they see no reason why the Saints may not compel any nation by the sword to come under obedience to Christ's kingdom. So that howsoever they challenge liberty of conscience now, saying that conscience is a tender thing, and that it ought not be forced; yet if they but once get the day, they will give no toleration I believe to any Presbyterians; yea, I am most assured, had but the Parliament voted for Independency as they did for the presbytery, they would have found Scripture enough then by which they would have proved that the Christian Magistrate might have forced any to come under obedience to Christ's yoke, and then the example of Nehemiah would have been exceedingly urged by them all, who seeking a through Reformation, would not suffer so much as the language of Ashdod to be spoke within his jurisdiction, but constrained them all to embrace the true Religion, and swear by God, that is to set up Gods true worship; this example of Nehemiah I am confident would have been urged, and that eagerly by them all, who at their first coming over from their pretended banishment (I mean the Homothumadon Brethren, and those of New-England) as long as they had any hopes of setting up their Independency were very frequently heard speak of a through Reformation, and always commend noble Nehemiah for his zeal that he would not suffer any false worship in Jerusalem; but since they perceive their hopes are frustrate, now they labour for a toleration of all Religions, which both God, noble Nehemiah, and Joshua, & all the Holy Prophets, Christ and his blessed Apostles continually were displeased with, and denounced judgements against; all which holy laws now they desire may be dispensed with to gratify them with a full toleration of all religions, or at least with an indulgence for their new-fangled Independency, which by all their endeavours they make way apace for: and howsoever it was thought a thing worthy of death in Strafford and the Prelate of Canterbury, that they but laboured to alter the laws of the Land, and the Religion that was established by public authority, and for the which they both suffered, the very Sectaries and Independents themselves being the principal Agents to bring them both to their end, who by their tumultuous and disorderly running up daily to Westminster, were never satisfied in craving justice at the Parliament against them, saying, that as resolution was the life of action, so execution was the life of the Law and justice, and would never be contented and appeased till they had obtained their desires against them, and only for this very cause as they pretended, that they endeavoured to alter the laws of the Land, and the Religion established by public authority; and many of our Fugitives were as eager in that business as any of the rest, some of them standing upon the Scaffold to see the execution of them, and rejoicing at the justice done upon them; and yet behold the very same men, are all of them guilty of the very same crime that they died for; yea, of a fare greater; for the Prelate and the Earl of Strafford were adjudged for but endeavouring to alter the Religion and laws established in the kingdom; but all the Sectaries and Independents they have really altered Religion, and have set up many new Religions, and that without any authority; yea, they have altered both Law and Gospel, rejecting all the Holy Scriptures, and making nothing of the glorious Word of God, as can be proved, and they have not only established by their sole authority divers Religions amongst us that were never known before, but they proclaim all the Presbyterians enemies of the Lord Jesus Christ, and the sons of Belial, and esteem of them as so many Infidels in no wise to be communicated with in holy things. And for the fundamental laws of the Land, they not only speak against them as a yoke of tyranny and bondage unsupportable to be borne, but they writ whole books against them, desiring they may be altered, notwithstanding all men enjoy their lives and estates by them; yea, they writ not only in general against all the laws of the land, but against the very Ordinances of Parliament, daily publishing Pamphlets against all their proceed, and especially they have taken great pains to dismount the Ordinance of tithes established both by Law and a particular Ordinance of Parliament, they would feign starve the Presbyterians, preaching and practising hourly against the Covenant, and many known Ordinances: for whereas it was by Ordinances enjoined that none should preach publicly, but such as were authorised, and thought fit for the soundness of their Doctrine, and for the sufficiency of their parts and abilities; and that nothing should be printed but by authority; notwithstanding these Ordinances, the Sectaries and Independents both preach & print whatsoever they please to the seducing of the people, and for the perverting and corrupting of religion, and disturbance both of Church and State; and whereas by an Ordinance of Parliament, the manner of government consisting of the three States, King, Peers and Commons, hath been again and again confirmed, & established with the sitting of the Reverend Assembly of Divines, and the ratifying of the Directory, and for the establishing of the Presbyterian government, nevertheless they writ against them all, especially the King, Peers, and Assembly, making nothing of them; no nor of the ●ouse of Commons itself, if at any time they displease them, but they dash them all a pieces, subverting the whole government at once, proclaiming the people the sovereign Lords of them all; and some of them have been so temerarious, as they have abused the whole Parliament to their faces; first the King, than the House of Commons, and then the House of Lords, slighting their authority and power, affirming that they could not so much as commit any freeborn subject to prison which every Justice of peace or Constable may do; yea, it is well known that in insolency they have exceeded all Delinquents that ever appeared before the great council of the kingdom; so that it may be spoke to the honour both of Strafford and the Prelate of Canterbury, that they both of them behaved themselves with far greater modesty and reverence towards both Houses than many of the Sectaries have done, for they ever yielded due honour and reverenciall respect unto them all, both with bowed knees, and graceful and seeming language; which those paltry fellows out of an insulting impudence denied them, despising Dignities and Dominions; and these creatures have had their complices to applaud them in these their Rebelliouspractises, yea some of them have been so bold as to petition the Parliament in their behalf, though they could not be ignorant how unchristianly, unreverently, and undutifully they behaved themselves before them, which was the greatest affront that was ever offered to any Parliament, and the greatest breach of the privilege of Parliament that hath been known in any nation; and yet all these things have been perpetrated by the Independents and Sectaries, all which graceless proceed the old Puritans of England abhorred, as the way of unrighteousness. This also can be proved that many of their Independent itinerary preachers run from place to place, preaching against the Nobility and Gentry, against the city, and against the Reverend Assembly, against the Directory, against tithes, against the Presbytery; yea against all that is called authority, and against all our gallant, renowned, and valiant presbyterian soldiers, saying in their Sermons, come out ye old base drunken whoremasterly rogues, show what you have done for the safety of the kingdom, ascribing all the glory of those noble victories to their own party. Truly if I should make but a repetition of the very contents of their prayers, Sermons and diabolical practices, and set down but the very heads of them, it would fill a mighty volume, by all which it would evidently appear that they are greater Delinquents against the Religion and laws established by public authority, than ever Strafford and the Prelate were, and greater Malignants to the State then ever the Cavaliers were, yea, greater enemies to all Reformation in Religion then ever appeared in the world before they were hatched, and which is not the least thing of admiration and wonder in all these creatures, they are fledge in wickedness as soon as they are disclosed. Truly, these their practices manifest unto the whole world that they are not the only Saints, nor the old Puritans of England overgrown; for it is notorious that all of them abhorred all these their ungodly proceed, and therefore the way of Independency is not the way of righteousness, but the open way of sin, heresy, and apparent Rebellion.  
But I will yet in a few things more compare the old Puritans of England, and the Sectaries and Independents together, before I come to speak of the prayer of that Homothumadon brother, I first made mention of. It is well known, that the old Puritans of England were all of them very zealous for the sanctifying of the Lords day, and their whole employments on that day sufficiently declared to all those that were familiarly acquainted with them, that they were heavenly minded men, and such as were truly mortified, and dead unto the world, who denied unto themselves usually those ordinary necessaries on that day, that at other times they would more freely partake in; they dressed but little meat on that day, no more then very necessity called for, not out of any penuriousness, but for this end, that their servants might be eased from all toiling works, that they might the better attend upon the duties of the day; and they were especially careful, that both they and their children, with the strangers that were within their gates, should sanctify that day; they left none of them to ramble whether they pleased, they had well learned that Lesson, that they and their man-servants and maidservants, with the stranger within their walls should keep holy the Sabbath day, and did both by themselves and with their families take order, that no duty of the day should be omitted, the whole day being taken up either in prayer or meditation, or reading of the holy Scriptures, or hearing the Word, or repeating of Sermons, or singing of psalms, or instructing and catechising their Families, or in the works of charity, or visiting the sick, or in holy conference, or in reading godly books, or in performing of some duty or other that might bring glory to God, and honour to their holy profession, and their houses were generally so well ordered, and all things carried in such comeliness and decency, as he that had been brought up in profane company, and had accidentally lighted into own of their houses, would as much have wondered to see the excellent carriage of all things there, as the Queen of Sheba did to behold the ordering of Solomon's house. I may truly speak this to their immortal praise, that I never saw in their Families the least disorder on those days; nor never saw a Feast on that day, though at other times they were very free in their entertainments, and much given to hospitality, and niggardly in nothing, and commonly they caused their tablecloth to be spread on the Saturday before they went to bed, and they were careful that all that were well in the Family should go to Church with them, and they had a singular care that all their servants might have no hindrances or impediments by any worldly employments that might in the least disturb them or dictract them from the duties of the day; all these things I can witness with thousands more besides myself, were the practices of the old Puritans of England, and this was the way of righteousness that they walked in, for the sanctifying of the Lords day.  
Now if the practice of the Independents and Sectaries about this business and point of obedience be looked into, there will be found a vast difference between them and the old Puritans of England; for it is well known that they ordinarily make all their greatest entertainments on that day, as that I spoke of before for instance, (and many more that I could mention) where the whole Church was feasted to no small distraction to their poor and godly servants, that were taken up with more attendance that day, than Martha was on an ordinary day in entertaining of Christ himself, which not withstanding he then blamed in very godly and believing Martha, who had learned to give Christ an honourable confession of her faith concerning her belief in him; and doubtless if Martha were then blamed by Christ, and had from him a reproof for her too much care about many things in entertaining himself; I beleevee the Independents and Sectaries will receive but little thanks at his hand for profaning his own day, and causing others to do the same, and for their thus breaking and violating his holy laws, and hindering of his servants by their needless entertainments, from the duties of piety and holiness that he requires at their hands on those days, and he will say to them at the last judgement, as for these their disorderly walkings, so for their new and needless traditions, who required these things at your hands? nay, did I not forbid these things will the Lord say? Truly it is most notorious that the Sectaries and Independents are very lose in the sanctifying of the Lords day; and although many of them before they fell into the way of independency were very conscionable observers of that day, and were greatly displeased with the King for granting but a toleration for sports on that day, and could then say, that very sin alone had been enough to bring down the judgements of God upon the whole Land, yet since they turned Sectaries, they can now not only feast and riot on that day, but if need be work on the same in their ordinary employments, as can be proved, and many of them that were then great zealots for the performances of all duties of holiness that day with all their Families, now regard not that day no more than an other, nay, they let their servants and children go whether they please, leaving them all to the liberty (as they speak) of their own consciences, and it is ordinarily observed, that all the Independents and Sectaries in the army, and through the whole kingdom will frequently journey on that day, and for the Homothumadon Predicants, they are trundled about on the Lords day in their Coaches with four Horses, needlessely disquieting both men and beasts that they have a command to give rest unto. A tumbril or a Dung-cart were fit for these proud and profane fellows to be carried about in; and if they will not leave these their licentious courses, and surcease thus to profane the Lords day, I see no reason but that the Magistrate should take some order with them, and punish them for profaning it, it being not only against the laws of God, but contrary unto the laws of the landlord. It may be that is one of the laws that the Sectaries would have abrogated and made null; for most certain it is their practices are both contrary to that Law, and the known Law of God, and the practice of all the old Puritans of England, and therefore the way of Independency in this point also is not the way of righteousness, but of profaneness and licentiousness, neither are they overgrown Puritans in this.  
But seeing I have upon this occasion, began to compare the old Puritans of England with the Independents and Sectaries, who their Predicants assert are but the old Puritans overgrown, that is, Christians in all respects, transcending them in all duties of piety and godliness, and in all offices of Love and Charity towards others, and in the whole frame of their lives and conversations, and for their uprightness and honesty in their deal, and for their sincerity in all their actions, and for their moderation in the temperate use of all the creatures, and for their humble walking towards others. I shall briefly here set down the practices of the old Puritans concerning some of these particulars, and parallel them with the proceed of the Independents and Sectaries of our times.  
It is sufficiently known, that the old Puritans of England ever loved and honoured all the Orthodox, faithful, painful, and diligent Preachers of the Word of God through the Land, whether Conformists or non-Conformists, and they never thought they could yield them reverence enough, and were willing at any time to the uttermost of their abilities to relieve and supply them with all necessary accommodations, for the support of themselves, and their Families, and they were so fare from taking from them any thing, or hindering them of their deuce, either in respect of honour, or maintenance; that they would run and ride in their behalf for the maintaining of their reputations and livelyhoods, and if at any time they had been oppressed by the power and tyranny of the Prelates in any Court, or by any wicked enemies of the Church, they had the assistance, and ever the good word of the old Puritans, and their prayers, and their purses to support them, and sustain both them and their Families; they were never known to desert them, or to give them an ill word; and this was the carriage of the old Puritans of England towards their godly and painful Ministers of all sorts, and they never favoured any heretical, and schismatical Teachers, and this was that way of righteousness they walked in.  
Now if we look upon the practices of the Independents and Sectaries they are chiefest enemies of all the painful and godly Ministers through the kingdom, and the only friends of all Seducers, schismatical and heretical Preachers, so that it is well known, they do not only reproach, and abuse them in words, calling them Baal's Priests, the limbs of Antichrist, and the Devils Ministers, and a thousand such ignominious names, but so persecute them in word and deeds that they cannot safely dwell by them where there is any number of the Sectaries; yea, there is scarce a Committee through the kingdom where they have not persecuted their most faithful Ministers, yea it is their chief design to take away their tithes from them, and to deprive them of their live, by which they should support themselves, and their poor Families, and they have made the lives of many of them so irksome unto them, and so wearied them with their calumnies and carriage towards them, that though they highly honoured them before they turned Sectaries, yet after that, they became their mortal enemies, and for no other reason but that they continued still to preach those orthodox doctrines they had formerly taught, & inveighed against the dangerous and blasphemous opinions that were now preached up every where by the Seducers of these times, & for this cause alone, and for no other ground they have wearied many of them out of their very lives, and forced others to leave their places of their habitations; many precedents of this kind I could produce, but one I cannot but instance, and that is of one Master Beton of Rye, in Sussex, a most painful, orthodox, and laborious Preacher, and a man of no small fame, as well for his godly life, and diligence in his Ministry, as for his singular knowledge in Hebrew, and all the Oriental tongues, and yet this man every way so unblameable and accomplished, did the Sectaries joining with all the Malignants of that place, drive from his habitation there. The full story of that particular business would make a pretty large book, which would sad the hearts of all such as are truly godly, to hear that any that pretend unto Christian Religion should practise so contrary unto all Christian principles and the practice of the old Puritans of ENGLAND; and yet what those Sectaries of Rye with their complices have done against that godly and learned Minister, is generally practised by all the other Sectaries and Independents through the kingdom, as can sufficiently be proved, who generally implacably hate those that they have formerly loved, and have still a cause to honour; as who next under God have been a means of their conversion, if ever they were really converted: So that in these their proceed, they are not the old Puritans of ENGLAND overgrown, which walked in the way of righteousness in honouring their faithful Ministers according to God's command, 1 Thess. 5. and Heb. 13. Which way the Independents do not walk in, but in the contrary way of malice and hatred towards them, as all their practices proclaim: Therefore inthis respect also the way of Independency is not the way of righteousness.  
And as for their charity and practice of love, and their integrity and sincere dealing towards their brethren, the old Puritans of ENGLAND were famous for their readiness to pleasure them in any thing, who would at any time ride, ●un, or go, to do any neighbour that dwelled peaceably by them a good turn, yea though they differed some thing from them in judgement; whereas it can be proved that the Independents will take great and dangerous journeys to do any of their Presbyterian brethrens m●●chi●fe, to defame and traduce them, and to hinder their preferment; yea and they will do it to such also as they seem to be very loving, and show an outward kindness to: And yet at that very infrant of time they most faun upon them, they will fearfully betray them; yea it is well known, that some of the Independents have betrayed their own fathers, their masters, their most familiar friends and acquaintance after they have turned from the Tresbyterian way to that faction, especially they use exceedingly to hate such as they professed greatly to love, if they have found them rigid, as they speak, or unmoveable in their Religion, and would not connive at their Independent ways.  
I could say much upon my own experience, how many of the Sectaries seemed not a little to honour me, and spoke as well of me as of any man living, before they saw they could not prevail with me to be of their mind, nor to favour them in their erroneous opinions; but as soon as they perceived that I was immovable in my resolution, their love turned into implacable hatred, as it is well known. And I am confident there might be thousands of precedents produced of the like nature, many of which I know; yea I may truly say this, that I have not known any Presbyterian now living that was formerly familiarly acquainted with any that afterward turned Sectary or Independent (notwithstanding whatsoever courtesies they had formerly received from them) that have not either betrayed him or done him some ill office afterward, or at least would never do him the least kindness, though he were in need, or show him any favour; So that in this point of love and charity, they walk not in the way of the old Puritans, who were kind to all men and sincere towards those they had familiarly conversed with, it never being known that they betrayed any of them or did them any ill offices; and therefore in this point also, the way of Independency is not the way of righteousness nor the way of the old Puritans of ENGLAND, but the way of treachery, unthankfulness and unrighteousness.  
But to instance the practices and ways of the old Puritans in a few things more, and then to compare them with the ways of the Independents and Sectaries.  
The old Puritans of ENGLAND, as all can witness that knew them, were all of them generally men not way addicted to the pleasures of the world, and in their apparel and outward garb commonly they were ever out of fashion: It was, to my knowledge, counted a great sin amongst them, to exceed in apparel, or to be fashionably clad, or to go with long hair, or Rufsian▪ like, or to be seen in gorgeous attire; You should rarely or seldom behold any gold or silver lace on any of their apparel, except they had been of noble Parentage, or of some very great and rich Families, or in some eminent place of authority, and that was always very sparing; and for cuffs at their hands, not one of a thousand of the old Puritans were ever seen in any; and if they at any time upon any festivity, or at any solemn entertainment, or upon such like occasion appeared in any, they were commonly such little sucking one's as a man could scarce discern them.  
Now if you look upon all the Independents generally through Town and Country, though they were never born to any estates, nor were of any repute, till that out of the ruins of the kingdom by their Sectarisme and indirect deal they have attained to some wealth; You shall find them the only gallants of the world, so that one that should meet them would take them for Roarers and Ruffians rather than Saints; Yea you shall find them with cuffs, and those great ones, at their very heels, and with more silver and gold upon their clothes, and at their heels (for those upstarts must now be in their silver spurs) than many great and honourable personages have in their purses; so that those that behold them, if they knew them not, would take them to be the Gentry and Peers of the kingdom rather than a company of obscure fellows, in so much that some taking notice of the great change in this kingdom said not long since, that Gentlemen and Noblemen were become beggars, and beggars were become Lords and Gentlemen.  
Truly the like pride in apparel was never seen amongst such as made profession of Religion before these our times; Whereas the old Puritans of ENGLAND, both men and women, were all modestly clad and attired, and went very plain, and thought it rather a scandal to Religion to be attired or clad in the least manner after the fashion of the Court, then for an honour to their profession; and I have known them blame those that abhorred all pride as much as any men did, and only for that they went handsomely clad and apparelled, although it were only for the gracing of their profession, as they then told them, for the which they were at that time sufferers.  
So that if those people were now alive, those old Puritans, and should see our Sectaries and Independents who predicate themselves to be the only Saints, those good old Puritan would lift up their hands with admiration, and say, as one of New England said not long since seeing a brother of his coming over thither very gallant whom he had known live in a meaner condition, that in beholding him he thought he saw one of the seven wonders of the world, and professed that he believed they would ere long grow mad with pride in Old ENGLAND, saying moreover that in his time (he having then been but ten years in New England) he that should have been seen go in those fashions the Sectaries and Independents usually and daily now go in, would have been thought to have had little Religion in him, and he exceedingly marvelled at the liberty all those of the congregational way now take, saying, that he much suspected their sincerity that now made that a virtue and counted that an honour to Religion which the old Puritans of England deemed a dishonour to God, and a disgrace and dishonour to their holy profession. So that in this point also, the practices and way of the Sectaries is not the way of the old Puritans of England and the way of righteousness, it being the way of vanity and the world, and contrary unto the command of the Apostle Saint Paul Rom. 12. ver. 2, 3, 4.  
Again whereas the old Puritans of ENGLAND had their fare, diet, and household▪ stuff, how rich in estate soever they were, according to their several degrees, were it a Yeoman or but an ordinary Gentleman, or a Knight, they ever observed their rank; whatsoever, I say, or how great soever the estates of each of them were; the Yeoman had his house furnished and fared like a Yeoman and not like a Gentleman; the Gentleman he also fared like a Gentleman, and had his house furnished accordingly, and not like a Knight; the Knight in like manner fared like a Knight, and had his house furnished according to his rank, and not like a Lord; All the old Puritans of ENGLAND every one of them out of conscience observed and kept their rank, and lived and fared according to that degree and order God had placed them in this world, and used their superfluity for the clothing of the naked, and feeding of the necessitated, and relieving of the poor, many of the which rich Yeomen, Gentlemen, and Knights I could name, some of the which to my knowledge laid by yearly out of their estates and revenues some two hundred pounds, some three hundred, yea some five hundred pounds all their life time, which they sent to the godly Ministers here and there dispersed through the kingdom to be distributed amongst the poor and necessitated Christians in those parts, and this was the practice of the old rich Puritans of ENGLAND; yea, many of them maintained a preaching orthodox Minister in some blind corner of the kingdom at their own charges; others of them always entertained one silenced Minister or other, or took poor necessitated Christians children into their Families and bred them as their own: I can speak much to the praise of God and to many of their immortal honours upon my own experience concerning the charity of the old Puritans of ENGLAND, who ever kept their ranks, whatsoever their wealth and riches were, and would never exceed in householdstuff, in fare, or diet, whatsoever their hospitality was; which notwithstanding was many times very great; and this order and decency they observed out of conscience, and that they might the better relieve the necessities of others; and this was the way the old Puritans of ENGLAND, to my knowledge, walked in, and this was the way of righteousness as approved on and commanded by God himself, and yet the old Puritans of ENGLAND knew their Christian liberty and what right they had to the creature, as well as any Sectary or Independent in our times.  
Now if we compare the Independents and Sectaries, in respect of this custom, with the old Puritans of ENGLAND, we shall not find them the old Puritans of ENGLAND overgrown, that is, to exceed them in all these graces of charity, wisdom, moderation, frugality, and orderly walking every one according to that rank and station God hath placed them in: for the Sectaries have all of them changed this ancient custom and way of righteousness, and are all run, as in their opinions, into the way of error, so in this, into the by▪ path of luxury and sensuality: So that the Sectaries generally, although the greatest part of them through the kingdom as it is well known, are such as are but newly sprung up out of the ruins of the State, and that were never borne to any thing, yea many of them, before the troubles of the kingdom, having scarce bread to put in their mouths; yet now are grown to such a height of pride and luxury and sumptuosity, that you shall find their houses furnished rather like Noblemen and Peers, then ordinary men; and ye shall see more plate in their dwellings, and all things with more bravery and elegancy, then in the palaces of the Grandees of the Earth; and their fare and dietis so delicious, and set out with such curiosity of cookery and all things correspondent to it, in respect of all sorts of wines and dilicacies and whatsoever rarities the seasons and time of the year will afford, as they exceed the very Princes of the world, by report of those that have been at their entertainments; so that Dives in all his glory exceeded them not. Yea, it is well known and can be proved, that many of them that were never born to three halfpennies a year of inheritance, nor never were worth any thing but what they have got in these troublesome times by the ruins and miseries of others, that these very fellows are tasters to all the Noblemen and Peers of the kingdom: And their very Predicants are grown so dainty that they must be served before the Lords and mighty rich men in all markets; for they will outbid the greatest of them for the satisfying of their palates: So that whatsoever rarities, according to the several seasons of the year, whether from sea or land, are stirring, they are ordinarily the men that have the first gusto of them; So that they exceed the daintyest and most delicate Dames and Ladies, by the relation of those that are acquainted with their diets; so that all fine things are tasted and eat in their houses before they are so much as heard of in noblemens' Families, whereas the old Puritans of ENGLAND denied themselves all these things, who were usually, according to the proverb, the first that were last served.  
This I have heard affirmed by great Gentlemen and travellers, very gallant men, that were sometime very intimate with the Sectaries and Independents, whose familiarity they made use of only to pry into their several humours, and whom the Sectaries had some hope to have gained to their party; and therefore spared not in their entertainments; these very Gentlemen, I say, have asserted unto me, that whatsoever things were thought some ten years since to be rarities in all Princes, Dukes, Marquesses, and noblemens' houses, and were rarely to be found in any other places, they met daily with them in every ordinary Independent and Sectaries house upon all occasions; So that they vowed unto me, they thought them the only Helieogabalists in the world, and the greatest Sensualists; and they observed that generally there was more luxurious entertainments now amongst them in these times that called for mourning and fasting, then ever were in the richest Subjects houses in the times of the kingdom's prosperity; So that if ever there were a generation of men in the world that in their fullness of bread and in their felicity forgot the afflictions of Joseph, they were the Independents and Sectaries who are always feasting, which was one of the principal causes, as they professed unto me, that made them believe they were not the only Saints, their actions being so unsaint-like; which made them also pry farther into their deal and proceed, which they found to be altogether contrary unto the royal law of Love: for as they said, all their charity was ever limited within the confines of their own fraternity, and to such only as were either of their party or they had hopes to gain; in all which things they are different from the old Puritans of ENGLAND, who walked in that way of righteousness which teacheth every man a moderation and right use of the creature, and to keep within their bounds, and to extend their charity towards all, especially towards the poor and indigent; and not to spend all upon themselves in luxury and vanity, and that at such times as call for mourning and fasting, and when there are such multitudes of distressed godly families as are driven from house and home and have been made a prey to the spoilers, whom the Sectaries will see lie famishing in the streets, rather than they shall receive the least relief from them, unless they will become of their fraternity, which many of them to my knowledge out of mere necessity were forced to be, or else they could not have had the least relief from them, which is not the way of righteousness, and that way God hath chalked out through his holy Word for all his Saints and Servants to walk in, saying, that they should always have the poor amongst them, and that their charity should be extended to all; and therefore commands all his servants Mat. 5. ver. 48. to be perfect as their heavenly father is perfect, and ver. 44, 45, 46, 47. enjoining them, That they should love their enemies, and bless them that curse them, and do good to them that hate them, and pray for them that despitefully use them and persecute them. And telling all his servants, That by their so doing, they shall show themselves to be children indeed of their heavenly father, who makes his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust; saying, If you love them only that love you, what reward have you? Do not even the Publicans the same? And if you salute your brethren only, what do you more than others? Do not even the Publicans so? And then the Lord set before all his people his own example for their imitation, to teach them to do good unto all; and this was the way of righteousness the old Puritans of ENGLAND walked in, doing good to all; which the Sectaries have quite forsaken: For it can sufficiently be proved, that all their charity is confined to those of their several sects: So that if at any time they have been sent unto and solicited by such as knew how wealthy they were, and able to relieve others, and how ready also and open▪ hearted and handed they had formerly been (which was their praise and honour) to the relieving of any that were in necessity, especially if they were godly; those men, I say, having no ability to relieve them, they being themselves poor, yet with special recommendations, as perfectly knowing them to be such as feared God, sent them to such of the Sectaries as they knew were very able, and at that time very free to all those that were necessitated of their own party, yet could not obtain the least relief from them in the behalf of others, though withal they made known unto them, that those they commended unto their charity had formerly relieved many, and were now brought to that great poverty, that they had not bread to put in their own mouths nor their children's bellies, through the cruelty & robbery of their barbarous enemies, and were escaped only with their lives; I say, notwithstanding all the importunity of those that solicited those Sectaries, and notwithstanding the great indigency and present necessity they were all in, they could not extort the least relief from them, it being replied and answered, that they had enough to relieve of their own, telling them, that they should go to those that were of their own party, and to the Collectors in every parish; saying, that they must have a care of such as were in Church fellowship with them; and thus they have shut up all bowels of compassion to all those that are of a different opinion from themselves, especially to all those that are of the Presbyterian way, as can be proved by innumerable witnesses. Yea, they are come to such a height of indignation against the Presbyterians, and so far they are from relieving any of them, as they will wish their ruin, and this is the way the Sectaries now walk in, which is not the way of righteousness nor of the old Puritans of ENGLAND; for the way of righteousness is, that they should love their enemies, and do good to them that hate them.  
Now all the Independents say that the Presbyterians hate them, for so in their very prayers they intimate to God himself, that I may now return to that prayer I formerly mentioned made by the Homothumadon Brother at the great Venison Feast on the Lord's day in one of the grand Sectaries houses, where all their Church was entertained: He in his prayer spoke unto God in this manner, Lord (saith he) they (meaning the Presbyterians) hate us, because we know more of thee then they do; we beseech thee Lord give us to know yet more of thee, and then let them hate us more if they will, etc. Here we see they complain unto God himself (though falsely) that we hate them; now if they walked in the way of righteousness that God hath appointed them to walk in, they should do us good and pray for us, and not be so uncharitable as to pray against us, and to requite evil for evil, which is the way they walk in, and which was not the way of the old Puritans of England, who had better learned their Lesson of love and charity. But now to consider this prayer a little, and some other of their expressions, and the high praises that upon all occasions they give of themselves, by all which it will yet the better appear that they are not the old Puritans of England overgrown in goodness, and exceeding them in selfe-deniall, and in all points of piety, godliness, and charity, and in truth and righteousness; for this very prayer of theirs, with their other speeches and practices, proclaim to the world the quite contrary; for I affirm, first that the old Puritans never magnified their own graces: And secondly, that both this prayer and many of their other prayers to God, & praises of themselves, are both untrue, pharisaical and uncharitable; for the Presbyterians do not hate them, as they falsely accuse them, but it is they that hate the Presbyterians, as all their words and actions, and Pamphlets can testify. The Presbyterians as they are bound, hate all false ways, but they hate not the persons of any, that is the practice of all the Sectaries, as it is well known. But whereas this Homothumadon Brother said, that they knew more of God than the Presbyterians, it is most false; for all the works and writings of the Presbyterians in all the Reformed Churches can prove and witness the contrary, so that the Sectaries are all of them beholding to the learned works and Writings of the Presbyterians for all that is in any of them worthy the name of knowledge, out of whose learned books they have stole it; and I undertake it, and shall ever by the grace of God be able to make it good, that in all their preachments they deliver nothing that can deservedly be called truth, but it hath been taught by the Presbyterians before they were borne, and that far better than any of them can teach it; and it is most certain that there is more knowledge in some one of calvin's works, as that of his Institutions, then is in all the Independents and Sectaries put together, which very book alone, with the Holy Scripture had it been diligently read and studied by the people, the Independents and Sectaries, with all their plots and devices could never have gained an hundred Proselytes. Yea, if young Divines would but well read and study learned Mr. calvin's works, and but Gualther Tigurinus his Writings, with Peter Martyrs, and Zanchius, passing by thousands of other most learned and orthodox Divines, I say if they would but diligently read and study these I have now named, the Independents would never be able with all their skill to seduce any one of them. Or did but ordinary Christians now adays, read but Calvins Institutions, and but Master Perkins upon Jude, with the Holy Scripture, they would quickly relinquish all their Independent companies, and their new gathered Churches, and would soon perceive that the Sectaries know not more of God, and of Jesus Christ then the Presbyterians do; and if poor deluded souls would but carefully and seriously read the learned Writings of our own country men, as the works of Reverend Master Richard Rogers, of Master Dod, Master john Rogers of Dedham, Master George Walker, Master Bolton, Master Jackson of Woodstreet, Master Scudder, Master Bal, or any one of a thousand of our godly Divines that have writ before these Sectaries appeared in the world, they would find that for all both theorical and practical Divinity, they knew as much of God, yea fare more than any Independents and Sectaries in the world: And yet this is the daily language of the Sectaries, both in their prayers and in their prattle, that any one of their congregational way, knows more than a thousand Presbyterians; yea, they have been often heard say, that every boy and woman in their society can confute any Presbyterian; and upon all occasions they say that they never heard so much of Jesus Christ before these Sectaries appeared, affirming, that free grace was never so richly taught, as it is now by the Independents, when notwithstanding it is most certain that for all saving knowledge whatsoever can be taught or spoke concerning the knowledge of God, and of Jesus Christ, wherein consists life eternal, John 17, it hath been a thousand times better taught, and fare more orthodoxly by the Presbyterians then the Sectaries can teach it; and therefore when they say, that never so much of Jesus Christ and of free grace was taught before these times, it is not only injurious to all the Protestant Divines at home and abroad, and exceedingly derogatory to them all; but to all the holy Prophets and blessed Apostles which have taught us as much concerning God and Jesus Christ, as in the wisdom of God himself was thought fit for mortal men to know of God and Christ, whether we speak either of the divine Essence of God, or of the persons of the blessed Trinity, or of the glorious works, names, titles and attributes of God, or whether we speak of both the natures of Jesus Christ, the divine and humane nature, or of the hypostatical union of them both, or of what Christ hath either done or suffered for us, or of his offices, either Kingly, Priestly, or prophetical, or of whatsoever is necessarily to be known for our salvation: I say and affirm, that whatsoever is requisite for our learning, is abundantly and clearly set down in the Holy Word of God, by the holy Prophets and blessed Apostles, and hath faithfully and orthodoxly been taught and delivered by our holy, godly, painful, and learned Presbyterian Ministers in all the Reformed Churches beyond the Seas, and in these Churches of England, Scotland and Ireland, and that far better, and more sound and solidly then ever it was or can be taught by any Sectaries; for it is well known, that our religious Presbyterian Ministers had as much of the assistance of the holy Spirit, as ever any Sectaries had, and far more learning than they are either capable of, or can attain unto; and therefore it is not truly nor humbly spoke by the Independents, continually to say they know more of God than they, and to assert that Jesus Christ, and free grace was never so much, and so well taught, as by the Sectaries; and yet these are their daily brags and boasts, and by the which they withdraw multitudes of simple people to their Predicants and Tub-men, and then under pretence of preaching Jesus Christ and free grace, they teach their errors and heresies, and vent all their blasphemous doctrines, and destructive opinions amongst them to the destroying of their poor souls. But should I grant unto these men (which were wickedness in me to do) that they did truly and indeed preach Jesus Christ and free grace, yet to say that they preached them more clearly, more fully, and better than ever they were formerly taught, is not fare from blasphemy, and exceedingly injurious and derogatory to the holy Scripture; for all knowledge that we are to take notice of concerning God and Christ, is shut up and contained in the holy Scriptures, out of whose confines we are not to seek for any knowledge concerning either God or Christ; for we have a special command given us by Christ himself, John 5. to search the Scriptures, and we are sent to Moses and the Prophets by Father Abraham, Luke 16. 29. and in the 8. of Isaiah, we are sent to the Law and the testimony, so that they that speak not according to that word, it is because there is no light in them; and Saint Paul in the 1. of the Galat. 8, 9 saith that if an Angel from Heaven should teach us any other doctrine concerning Jesus Christ then that which we have heard, and learned in the holy Scriptures, we should count him accursed; and therefore if the Sectaries and Independents teach but according to the holy Scripture, than all they teach concerning Christ and free grace was taught long before any of the Sectaries were borne, and all they say boastingly vaunting of this their own knowledge and preaching, and of these their new ways, they are not the way of righteousness, which teaches all men meanly and humbly to think of themselves, and in honour to prefer others before themselves, Rom. 12, ver. 10. and in lowliness of mind, to esteem others better than themselves, Phil. 2. verse 3, 4. and this is the way of righteousness God hath appointed his people to walk in, and this was the way the old Puritans of England kept in, who never boasted they knew more of God and Jesus Christ then their Christian Brethren, as the Independents and Sectaries daily do, which is the very height of pharisaical pride in them to assume these Prerogativesunto themselves, and to receive them from others as to be the only Teachers and Preachers of Jesus Christ and free grace, and to be the most illuminated and eminent Saints and servants of Christ, and the most excellent lights, which titles are given lately to the Homothumadon dissenting brethren by one of the Sectaries in a frothy Pamphlet, called Independency no schism, in a pretended answer to Master john Vicars, who hath writ nothing concerning them but what is Vox populi, and most of it known to all men to be true: Yea, they are grown to that height of pride and impudency that they vent their singular knowledge of divine mysteries above others, as we may see in Saint Dels Epistle to the Reader before his Sermon, (where he speaketh) of the great familiarity he hath with Jesus Christ, and of some rare knowledge that he hath received from him of the mind and bosom of the Father, etc. these are his own words, and he esteems of his Presbyterian brethren as of the offscouring of the world, saying, that he was counted worthy to be taken into some Fellowship with Christ in his sufferings, and to endure the contradictions of sinners, and oft times to encounter the rage and madness of men, yea and to fight with men after the manner of beasts, altogether brutish and furious. This high esteem S. Del hath of himself, and counts all his Presbyterian brethren, though in all men's judgements that know them he writes against, far more pious and orthodox than himself, but brute beasts. Now because these men talk so much of their singular knowledge before their Presbyterian Brethren, and of that great familiarity they have with Christ, and what transcendent knowledge they have received from the mind and bosom of the Father, it will not be amiss here to recite some passages of that seraphical doctor's Sermons, he preacheth in the Army. I will take them out of the book called the Vindication of certain Citizens, where page 9 they set down certain points of doctrine that Saint del taught in the Army in their hearing, viz.  
1. That there are no more of a Church of God in a kingdom, than there be such as have the Spirit of God in that kingdom.  
2. Neither Old nor New Testament do hold forth a whole nation to be a Church.  
3. Whatsoever a State, an Assembly, or council shall say, ought not to bind the Saints, further than the judgement of those Saints shall lead them.  
4. The Saints are those that are now styled Anabaptists, Familists, Antinomians, Independents, Sectaries, and the like.  
5. The power is in you the people, keep it, part not with it.  
6. The first party that arose against you, namely the profane ones of the Land, are already fallen under you; and now there is an other party, Formalists and carnal gospelers rising up against you; but I am confident they shall all fall under you.  
7. They are willing to become subjects, to make the Saints slaves, nay, they are all willing to become slaves themselves, that they may tread upon the necks of the Saints.  
These points of sublimated doctrine I find set forth publicly, and published by authority, as delivered by Saint del in one of his sermons at the Army, which I had not put in to this my Epistle to the Reader, had I not some days after the publication of them inquired whether Saint del had answered to this accusation against him, and understanding that he had replied nothing to it (which he might have done in two hours, if he had been innocent and not guilty) I took it pro confesso, knowing that the Presses are open for all men's just Apologies and defence, especially when I find them open to all wicked and impious Pamphlets, and this as not all that made me believe the charge is true against him, but because I have heard, and that from men of reputation, and worthy of belief, that it is ordinary with him and his complices to preach such doctrines as these are, publicly and privately, and to maintain them wheresoever he comes; all the which I shall ever be able God assisting me to prove he never had nor received from the mind and bosom of God the Father, nor from Jesus Christ, though he boasts much of the Familiarity he hath with Jesus Christ.  
If this be the knowledge the Sectaries vaunt so much of, and if these be the things they pretend they have received from the mind and bosom of the Father, I must confess in these their notions they outstrip the knowledge of the Saints of old, and of all the holy Prophets and Apostles, and of the old Puritans of England, who were ignorant of them all, which was a learned ignorance in them, knowing that God the Father taught a far different doctrine to his people, as I shown a little before, and shall more fully declare in the ensuing Discourse. But this I will again and again assert, that neither the old Puritans of England, nor our godly Presbyterians now, are inferior to any of the Sectaries for an holy and conscionable outward walking in all manner of conversation, or in the knowledge of God or of Jesus Christ, or in any kind of knowledge that may truly be called learning or science, whatsoever the Independents and Sectaries may glory and boast of themselves; & I do farther assert that all the godly Presbyters in the church of England do preach Jesus Christ, faith & repentance, and free grace, and that in every Congregation upon all occasions more orthodoxly, solidly, sincerely and learnedly, with all practical divinity, than ever any of the Sectaries did or can do; and therefore they do not know more of God than the Presbyterians do, as that Homothumadon Brother pharisaically and falsely gloried, and all the Sectaries with him vaunt. So that I see no reason why we may not here make use of the Apostle Saint Paul's words concerning this business, who in the second of the Cor. 10. v. 7. 12. 18. Do you look on things after the outward appearance (saith he)? if any man trusts to himself that he is Christ's, let him of himself think this again, that as he is Christ's, even so are we Christ's. For we do not make ourselves of the number, or compare ourselves with some that commend themselves, but they measuring themselves by themselves, and comparing themselves amongst themselves are not wise (or understand not) for not he that commendeth himself is approved, but whom the Lord commendeth. So that it seems by Saint Paul's words, not only in this Epistle but in others, that the false Apostles and Seducers of his time had some high esteem of themselves, and of their own holiness, knowledge and abilities above others, yea above the Apostles themselves, as the Independents and Sectaries of our times have of their great piety and sufficiency above their brethren, as all their words, Pamphlets and Vindications daily witness, in which they slight all that oppose their novelties, and style them vain men, and such as neither know what to say, norhow to hold their peace, vilifying them all as the offscouring, and things of nought, which practice of theirs when it was blamed in the false Apostles as sinful, it cannot be praiseworthy in the Sectaries now in our times, who walk in that way of unrighteousness those false Teachers than did, and contrary to that rule prescribed by God, which is to prefer others before themselves in honour, which way the old Puritans of England walked in, and not in the way of the false Apostles, and the Sectaries of our times; for they kept the road way, and the royal way of righteousness, esteeming of their brethren better than of themselves. But the world was never without such a sort of men: for Solomon speaks of the like, There is a generation of men (saith he) and how lofty are their eyes, and their eyelids lifted up? and of such creatures Saint Paul speaks, 2 Cor. 11, ver. 22 which made him compare himself with them after this manner; are they Hebrews? (saith he) so am I; are they Israelites? so am I; are they the seed of Abraham? so am I; are they the Ministers of Christ? I speak (saith he) as a fool, I am more, etc. Thus the holy Apostle laughs at these seducers and vain boasters, and to make them more ashamed, he compares himself with them, not fearing to be counted a Jeerer and scorner of piety and religion, though he made himself merry with them, whom he knew very well for all the shows they made of being the Ministers of righteousness, that they were a company of Impostors, and therefore assimilates and likens them to the devil; for the which if he had lived in our times he would have been termed a boisterous and froward spirited man, shameless, deserving the name of Cretensis, against whom there would have come out many vindications, telling him that it became not the gravity and wisdom of old age, and an old professor of Religion to charge, and that publicly, his brethren of unworthy double dealing, and unfaithfulness, though they were all guilty of those crimes. And therefore I see no reason why any godly conscientious man should now fear to use the same method with the deceivers and seducers of these our times, that Paul did with those in his days, and to laugh at them; for it would be an abuse of gravity to spend it upon them who continually glory of their parts, knowledge and sanctity, as the seducers did in Paul's time, as by the Apostles expressions through all his Epistles is manifest, seeing it is well known that the Independents and Sectaries of our times in their words and very prayers, and in all their vindications & Pamphlets confess, that they separate from us as an unholy people, & that they know more of God than the Presbyterians, and that all their brethren are the only protious and holy people, and the godly party, the Saints; and for their Ministers and Pastors they account them the only Preachers of Jesus Christ and of free grace, the most illuminated and eminent Saints and servants of Christ, and the most excellent Lights, all which their expressions move me without fear of being counted a jeerer and scorner of piety and religion (which from my soul I reverence and honour in all in whom I truly see and discern those graces) to make use of the Apostles example, and to laugh at their grolleries, and imitate him in comparing the Presbyterians with the Independents and Sectaries, which I am confident I may do without any just offence, and therefore with Saint Paul I say unto all the Sectaries and Independents, whether people or Ministers, do any of them look on things after the outward appearance? if they trust to themselves that they are in Christ, let them also think this again, that as they are in Christ, even so are the Presbyterians Christ's; are they believers? so are the Presbyterians; are they Israelites? the people that wrestle with God day and night by prayers and supplications, and by groans of the spirit, and tears prevail with God? so do the Presbyterians; are they the seed of Abraham? the children of the faithful, and do they walk in Abraham's steps? so are the Presbyterians as well the children of the faithful as they, and walk as carefully, conscientiously, and unblamably in all manner of conversation before God and towards all men; and therefore in nothing inferior to them, if the Sectaries and Independents be really and indeed such as they pretend to be; are the Independent Predicants and Pastors, Ministers of Christ? I may truly say the Presbyterian Ministers are more, as having had the honour of the conversion of them all, the seal of true Ministers, if they were ever truly converted, and of many hundred thousands besides, and they are more orthodox Ministers; yea, such as stood to their Ministry faithfully, and endured the heat and brunt of the day, when all the Ministers of the Sectaries for the most part either ran away, or hide their heads, or most basely temporised, as the whole kingdom knows. So that whatsoever they can speak of themselves, in respect either of knowledge, graces, or privileges, or in regard of gifts or endowments, the Presbyterians with far greater reason, and with fare better right, and without any vain gloriation (giving the praise of all they have unto God) may challenge unto themselves, and may truly ever say, do the Independents and Sectaries hope to be saved? The Presbyterians believe, that through the grace of our Lord Jesus Christ, they also shall be saved, Act. 15. 15. God having put no difference between them and his chosen people the Jews, purifying their hearts by faith, verse 9 So that I say, whatsoever the Independents and Sectaries can vainly glory in, or boast, of the Presbyterians can truly in all humility, and with fare better reason speak of themselves, yea and truly apply it unto themselves; so that there is no just ground why all the Sectaries should thus daily brag of their gifts and graces, and of the singularity of their parts, and privileges, and of their familiarity with Jesus Christ, and of their holiness and piety, appropriating all those prerogatives to themselves, and excluding all their Presbyterian brethren from partaking in them, making them all no sharers in them, proclaiming them all the enemies of Jesus Christ, and the sons of Belial. I say and assert, that I can see no reason why they should thus make impropriations of all the privileges and immunities of the true Saints unto themselves, and confine all the graces of God to their own party, and rob all their brethren of all their Christian excellencies, as they in the Army spoil and rob all the Presbyterian soldiers of their due honour and praises in all those glorious victories God had crowned that whole Army with, and ascribing all the glory and honour of them all to themselves, which they call the godly party.  
I say, I cansee no good reason of all these their practices; for thus did not the Saints of old, thus did not the old Puritans of England assume to themselves to be the only people of God, preferring themselves before their brethren upon all occasions; they walked all of them in the way of righteousness that God had appointed them to walk in, which was, to give every one their due, and to love as brethren, Rom. 12, which was not to separate from the Assemblies of their brethren, counting themselves more holy than they, for the which they have neither precept nor allowable precedent in all Gods holy Word; and therefore I may truly conclude of them they are not in this their practice the old Puritans of ENGLAND overgrown, exceeding them in virtue or in the way of righteousness they went in, though they come to us in grey heads, and appear unto us in most glorious gravity and in the beauty of old men. For in all these proceed that I have now named, and in many more that I could enumerate, they are not in the way of righteousness, and in the paths of the Saints of old, and in the way of the old Puritans of ENGLAND and like them, but they may be truly compared, whatsoever they glory of themselves, to the enemies of the true Saints, I mean the Seducers in all ages, and with the Jesuits and all Popelins, whose actions and examples they better know how to imitate, than the actions and lives of the Saints of old, and the old Puritan of ENGLAND, for they tread rather in the steps of the Jesuits, as the following particulars and practices of all those jugglers and impostors will manifest.  
For first, as the Jesuits and Papists separate from all our Assemblies counting themselves the only Catholics, and all our Congregations heretical and all us heretics. Even so do the Sectaries deal with us, they separate from our Churches as profane societies, esteeming themselves the only Saints, and their new Congregations the only Churches in which Christ is set up as King upon his Throne. And as the Jesuits and Papists magnify themselves and their Masters for the only seraphical Doctors, and in all their writings boast of their eminent learning, and slight and contemn all the Protestant writers as nothing; so do the Independents and Sectaries highly magnify themselves, and esteem of all the Presbyterians as the offscouring of the earth, making them, the sillyest creatures of the world in comparison of themselves, as in all their Vindications and forty Pamphle s daily appeareth; yea, they writ against them with more than an episcopal pride; So that in all these their deal they are l●ke the Jesuits and Papists.  
Again, as the Jesuits and Priests amongst the Papists make all the Protestant Ministers with the Presbyterian government odious and hateful to the people, even so do all the Independents and Sectaries incense the people against all our godly Ministers and Presbyters, and the Presbyterian Government, falsely persuading them, that children killed, Exod. 1. ver. 16. 22. that he might weaken the people of God, so the Independents and Sectaries labour to deal with us, for if amongst the Presbyterians any masculine spirits come forth with Christian manly courage to discover the evil of their ways, having piety, wisdom, learning, abilities, gifts, and parts wherewith they are able to oppose their errors, these they endeavour to have suppressed and to kill in their good names (which is better than life); and for the accomplishing of this they have their agents besides their scurrilous & reviling pamphlets) to ride from City to Country, and to go from house to and to cast all the males (that knowingly and conscientiously appear of a contrary judgement unto them) into the deep rivers of Calumnies, laying on their backs such loads of falls defamations as may for ever drown them in their credits and reputations in the torrents of this troublesome world, and by this their Egyptian policy they suppose in a short time to weaken the Presbyterians, making them by their reproaches unfit for any employment in Church and State, as if they were dead men, by which means they bring in their own party, and so think to increase and strengthen themselves; but those their diabolical practices with all their Agents God will in his due time fully discover and certainly destroy and down them all in the sea of his indignation, they being all contrary unto his holy Word and royal Commands; and therefore although they come to us in their grey heads, yet they are not in the way of righteousness, nor in the way of the old Puritans of ENGLAND.  
And truly if we look into the whole proceed of the Independents and Sectaries of our times, we shall find them most agreeable to all the practices both of the Jesuits and Egyptians and the Pharisees of old, those cruel enemies of God and his people and dear servants; for the Pharisees would ever oppose Christ and interrupt him in his ministry; and their weapons they deal with are all carnal, as those I have now mentioned, and that weapon my brother Burton cometh out against me with, viz, his Photions' hatchet, which I cannot but speak something of before I conclude this my Epistle to the Reader.  
In the seventh Page of his book he hath these words.  
You bring (saith he) the Scripture for you; Come on brother, let you and me try it by the dint of this Sword. And truly, I shall by the help of my God make no long work of it. You spend about eleven sheets, wherein you have woven sundry long threaden arguments, to measure out your Dependent Presbytery, as holding parallel with the line of Scripture. Now you m●nst pardon me (saith he) if I shall assay, according to an old Proverb, with one stroke of Photions' hatchet, to cut in two the long thread of your Alcibiadian fluent and luxuriant Rhetorications. Thus he.  
Here my brother Burton seems to desire that he and I may try out the truth of what I have written by the dint of the sword of the Scripture: and I say as David did in another sense, 1 Sam. 21. 9) There is none like that; but he immediately forsakes that weapon and betakes himself to Photions' hatchet, and that is his Pole-ax. Truly I exceedingly pity him, who strives to maintain a way that brings him into such a strait that he cannot cut in two the arguments brought against him without a hatchet: whereas the Sword of the holy Scripture is sharp enough to cut in two with one stroke any erroneous arguments: For the Word of God is quick and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discoverer of the thoughts and intents of the heart, Heb. 4. 12. But he knowing very well, that with the sword of the spirit (which is the Word of God Gal. 6. 17.) though it be a twoedged sword, etc. that he could never cut in two with that weapon my arguments, the truth and strength of them being drawn out of the Word of God upon which I have grounded all my assertions, which is a sure unmoveable and impregnable foundation; therefore laying aside the sword of the Scripture, he vapours with an unknown hatchet (a desperate carnal weapon) and to please himself he assays to chop, hack and mangle my arguments, which he is never able to cut in two with all his strength and strokes. Surely none but a bad cause, and an unwarrantable way had need to make use of such a weapon.  
Now for the Presbyterians, as their way is warrantable being grounded on the holy Scripture, the good Word of God, the practice of the Apostles, and all the Churches constituted by them; so the weapons of their warfare are not carnal, but mighty through God, to the pulling down of strong holds, 2 Cor. 10. 4. And for my part, I am resolved never to use any other but that heavenly weapon (the sharp sword of the spirit) for the hewing and pulling down of all the strong holds of the Independents and Sectaries, and for the dividing and cutting in two all their erroneous opinions, and by the help of my God and through the power of his might and by his assisting grace I shall never doubt, but by the dint of that sword ever be able to try it out with my brother Burton and all those of his fraternity, and to oppose any adversaries of the truth, and to make no long work of it, and always to be sufficiently armed to maintain it and all the ways of God which I have formerly suffered for, and still continue to hold forth and persevere to walk in.  
Now before I conclude, I cannot but speak something upon this occasion concerning Photion whom my brother Burton makes mention of, that I may inform the Reader a little of the truth of that story, and to show that he is mistaken concerning that proverbial speech; but how fitly it belongs unto my brother Burton the sequel of the discourse will declare. Now he represents this Photion to the world as if he had been such another creatures as Hercules was, and that as he had his club by which he did many pretty feals, so he speaks of Photion as if he had had his hatchet likewise. But Erasmus a man better skilled in all Histories and in the Annals of the times, than my brother Burton or any of his way, who are for the most part strangers and enemies to all good literature, out of Demosthenes setting down the truth of that story, describes Photion to have been some Sectary in philosophy, but yet such a trivial and worthless one, that Demosthenes speaking of him, saith, That Photions' Arguments were so far from having any strength or validity in them to persuade any man to embrace his doctrine and opinion, that by the weakness of them and the contradicting of himself and the fond handling of the controversy, he affirmeth, that Photion was his own executioner, and the only hatchet of his own Arguments, and who opposed, yea overthrew his own principles: Photion (saith Demosthenes) is his own hatchet to destroy and cut in sunder his own Arguments. The words of Erasmus relating that story are these, In adagiis Erasmi printed Hanoviae M. D. C. XVII. fol. 485. Demosthenes (saith he) Phocionem appellare solet suorum Argumentorum securim. Thus Erasmus expresseth himself touching that business. And this is the true story concerning that matter in Demosthenes, who makes Photion the hatchet and destroyer of his own Arguments. Now my brother Burton speaks of Photion, as if indeed he had been armed with such a weapon to encounter his enemies withal, which was nothing so. But the story may truly be verified in my brother Burton, who is indeed like Photion and is his own executioner and the very hatchet of his own arguments, that really divides the head and heart of all his own and of all the Independents doctrine; so that I may truly say of him, that he hath not only sorely and desperately wounded his own cause, but absolutely murdered and taken away the life of Independency; Yea, whiles with this hatchet he came out against me to cut in two the long thread (as he speaks) of my Alcibiadian fluent and luxuriant Rhetorications, and to wound me soul and body, he hath wounded himself and all his brethren under the fifth rib; and that when he seemed in love to take them all by their great white baskethilted beards to kiss them; & that which I now say of him, I am confident that all those that shall vouchsafe to read the ensuing discourse without prejudice, and see what I have answered to him and all those of his society, will say.  
It is usual with all the Independents to say of any Presbyterians that writ against their wicked practices and novelties, although they do it with most singular reason, wisdom, and moderation, and with all evidence of demonstration, that by their writing against their ways they not only wronged themselves and the Presbyterian cause, and that very much, but that they have been a great occasion of increasing Independents and advancing their party, when notwithstanding it is well known to the judicious and learned that they have given the Sectaries a fatal blow by discovering the vanities and errors of their ways to all men. But what the Independents and Sectaries falsely vaunt in this point, (as they do of their graces and virtues) may truly be said of Master Knollys, I. S. and my brother Burton, that if ever any men have wronged their cause, and advanced their adverse party, they have done it; as I am confident all they will say that shall deliberately read the following discourse; for there they shall see how they not only upon all occasions contradict themselves, and through their ignorance and temerity overthrow their own principles, and are enemies to their own cause; but how they like the Midianites destroy one another with their own swords, and at that time when they think mortally to wound their adversaries and utterly to vanquish them and to obtain the victory.  
All that I have more in this place to add, is this, That it concerns all men seriously to look about them: and as they will not be deterred by any art of persuasion when either their lands or estates are questioned from searching into their evidences and the last wills and testaments of their fathers, Parents, and friends that gave them their inheritances, so they ought not by any persuasions of men to be dissuaded now to search the good will and testament of their heavenly father and all the evidences of holy Writ, and to see what all their adversaries can pretend against their right & just title to them. Let them ever make those living Oracles Act. 7. their Counsellors, they will advise them for their present good and show them the right way to their eternal & everlasting Patrimony the kingdom of glory. Now that they may be all made more studious and diligent in the scrutiny of those heavenly records when as so many Sectaries and Independents lay false claim to their celestial inheritance and pretend that the Presbyterians have no just title and claim to the way that leads thereto, shall ever be the prayer of him who from his soul wishes that all men may grow in grace, and in the knowledge of our Lord and Saviour Jesus: to him be glory both now and for ever, 2 Pet. 3. 17.  
John Bastwick.   

To all the Homothumadon Jndependents, assembled, and not assembled, with all the Sectaries and stragglers under their several commands, and to all the Burtonians, Valere & sapere.  
Gentlemen,  
A Godly conscientious Christian not long since being in company with one of the chiefest of your society, and bewailing unto him the sad condition of the times, in regard of the many dangerous opinions and blasphemous heresies that have within these few years sprung up since your New Lights appeared on our Horizon to the destroying of the souls of many, yea, tending to the ruin of Church and State, and to the bringing down of the judgements of God upon the whole nation, if not timely prevented, he demanded of him, what he thought now was the fittest course to be taken for the hindering of the overspreading of them, seeing men generally began to leave the public Assemblies, and to decline those ways God hath appointed in his holy Word, (viz. the preaching of the everlasting Gospel by his faithful and orthodox Ministers) for the saving of their souls, and for the right information of their judgements, and the rectifying of their manners; to whom that Gentleman of your party replied, that no other means ought or could lawfully be used but sweeting them with Arguments.  
Whereupon, I being very desirous of all men's saving healths, but especially of yours, in regard of the particular acquaintance I have formerly had with some of you, and in regard also I have been often accused of great ingratitude towards you all (though I may truly assert▪ that not any one of you, did ever show me the least courtesy under that notion you now show your love to any; for whiles ye were my familiars ye went on in that way I now walk in; and if ye than shown me any humanity, ye ought not now to upbraid me with it; for I am not changed but ye) I say in consideration of these things, and in regard likewise, I find by many symptoms the minds of many of you are exceedingly exulcerated and affected with that malady in morality ye make so loathsome in others, ye being surcharged with superfluity of choler and malice, and not able to contain yourselves, but break forth into distemper of words, and pour it out in unsavoury language, so that ye may well be left to a miserere mei: (I pray excuse me that I use your own dialect) in all these regards I say, but chief for your souls good, and that all the world may see how grateful a man I am to you for any former courtesies under whatsoever notion you shown them me; I being a physician, and very well acquainted with all your distempers, and being very willing also to yield my best help for the restoring of any of you to your former sanity and soundness of mind offer myself to be your physician in ordinary, and to follow the method prescribed by one of your brethren (who it seemsknows the best way of curing your several maladies) & I shall upon all occasions, as I have at this time, sweat you with Arguments, but chief a● the times appointed; and because it shall not be said I do it out of a desire of gain and for lucre sake, that I may the better testify my gratitude to you all, I will according to my promise give you my counsel gratis, only you must pay my Apothecary for the physic, who shall use you very reasonably. Now I have made good provision of it, because some of your way not many weeks since, being in Westminster-Hall speaking to a Reverend Presbyterian Minister in a vapouring manner, said, that the Independents were exceedingly beholding to me and Reverend Mr. Edward's, affirming, that we bred more Indpendents than any two of the Kingdom besides; and this I believe to be true, not only because I know the honesty of the man, but because I find it printed by one of your brethren, that Bishop Wren was not more mischievous to the Prelacy, than Master Edward's hath been to the Presbytery, and because Master Weld a wonderful learned man writ unto me not long since, wondering who hired me to make so many Independents, (whose worthy Epistles may happily within these few weeks see the light) and in this regard I do persuade myself that those Independents did use such words as these to that Minister in Westminster-Hall.  
The same Minister also related unto me moreover that they said that they understood that I was preparing some physic for them, which they doubted not but would be very operative for the breeding and increasing of Independents, and for the strengthening of more, and therefore they said they were resolved as soon as ever it was made ready for use, they would bestow an hundred pounds upon that and Master Edward's books, for to send through the country for the breeding of Independents, and contented not themselves barely to speak the words, but bound themselves by a solemn protestation, that they would do it; and therefore that I●might farther make them beholding to me, which is also some requital for all your former courtesies, I have provided physic in a very great quantity, and challenge your promise; for I presume that they were but the mouth of their brethren, there being one of your Sagamours in the company at that time, a man that cannot deny what was promised. Now if you be honest men indeed, and men of your word, I expect performance according to your promise; I will see you shall have reasonable penny worths only I must tell you, that I will take order, that the physic be faithfully distributed, and sent through the kingdom into all parts according to your engagement for the breeding of Independents, that it be not embezeled; I will undertake that it shall carefully be sent to whatsoever places you shall appoint; therefore if ye be Saints indeed as ye pretend, stand to your word; for I have good witness of it, and do not you pretend excuses for the declining of the buying of my physic; for than I will conclude you are but a company of Bragadochoes, neither would I have you as formerly you use, to disparage it, finding fault with it, & my method, & manner of dispensation, saying, that it is nauseous, and that in my rules and directions I am full of tautologies and extravagancies, and that it is poor stuff procuring rather vomiting then sweeting, and that their tender stomaches and conscences cannot digest such physic, complaining moreover that it is very dear; I would not have you now pretend any of these things, I say it is not for your honour, seeing you have passed your promise to buy it, and to send it through the country, for the breeding of Independents; for you should have considered all these things before your engagements, which being passed you cannot now with honesty revoke.  
But as for the tautologies and often repetitions you so blame in my method, and so much speak of, you of all men ought to excuse them, you yourselves so often using them, having little else in all your writings but tautologies, and vain repetitions; especially you ought not to blame them in me, when those of your party have occasioned them by your frequent objecting the same things from several mouths and pens; for I had to deal with your whole army, and with three of your Generals at once, who had read without doubt what each other had writ against me, and therefore they picking and choosing through my book what they thought they could best deal with, they might have set upon those parts of my Book that the others had said nothing against, but they making the same cavils that the others had done, they put me upon several answers. But were it so that they had none of them seen what each other had writ, yet they treading in the same steps, and answering after their manner to the several Arguments they opposed, I was severally to reply to all their cavils, that are materially made to the several Arguments, which I have faithfully done; and for my part▪ I thought it no burden, being ever willing, yea resolved is often and as frequently as I find poison laid by any destructive creature, to prescribe an Antitode to it in the same place; and for farther answer to your meager and slender detractions, take notice, that I value not what you or any Adversaries can say concerning my tautologies, if handling the same thing often be thought a tautology with you; for this is my resolution, that wheresoever, and as often as I find an adversary hath a tongue to speak against the truth, or a pen to write against it, were it an hundred times in the same place, or in the same page, I will (God assisting me) answer them upon the place I find them, and that instant, I will never refer the Reader to what I have said before in any other place concerning that point; for I for my part think it a kind of laziness to spare any pains in so weighty businesses and things of so high concernment as these are; yea, I think there is but little zeal in that man that shall hear the truth, either often blasphemed or spoke against, that will not as often stand up in defence of it, and contend for it (according to command, jud. 3.) to his uttermost ability, yea it would be a means to persuade unstable men, that there were some strength in the Arguments of the enemies, or that they are more diligent to sow errors & tares, than I should be diligent to root them out & oppose them, if I should not as often reply as they cavil, and object; & therefore for my particular it never troubles me what any of youcan say to me about my tautologies, which are not vain repetitions to any that love often to hear the same truth well confirmed; for allthiss will but witness and declare to all men, that I am a careful man to uphold the truth, and to resist gainsayers; besides, any man may sooner read a reply many times, then turn to an other place, where it was formerly spoke of, and answered to; withal, there will in a several answer to the same objection in an other place be found some variety, both for argument and language, which many times begets other excellent notions, which more and more confirms men in any truth.  
Besides, this hath ever been Gods own method, which they that are taught of him, John 6. aught to imitate, often to repeat one and the same Law; as what he taught his people in Exodus, he often reiterates in the same book, and not in that only, but in Leviticus and Numbers, and repeats the whole Law again in Deuteronomy, and that often, to the end they might remember it, & the same may be saidof all the holy Prophets through the whole Bible, who often reiterate & repeat the same things that the people may not pretend ignorance; and this I say is Gods own method, and therefore worthy of our imitation; yea and Christ himself used this method in his preaching, and dictating unto his Apostles by his Holy Spirit, who writ four Evangels of what he hath both done and suffered for us, often repeating the same thing; yea, all the holy Apostles and pen men of holy Writ used the same method, as is to be seen through the Acts, & all their holy Epistles, repeating the same things according to their several occasions, as when either the same errors sprang up in other places, or began to increase where they were so wen, and started up; yea, Paul professeth of himself, Phil. 3. verse 1. that to him it is not grievous, but for them safe, to write the same things. The same method did Saint Peter use, as ye may see in his second Epistle; and therefore it is no error in me often to repeat the same things, and to inculcate and reinforce the same Arguments, especially if it be occasioned by yourselves, that by this means the truth for which I contend may be the more confirmed, and errors may be the more confuted, and overthrown. But withal let me say thus much unto you by the way, that although I am constrained through your vain tautologies often to handle the same truths; yet it is with such variety, and in so divers a way, manner and stile, as it will not be grievous or tedious to all those that shall read it with honest hearts, where they will well perceive that what I have answered more briefly in one place I have more fully handled in an other; that (if it be possible) I might give full satisfaction to all docible and ingenuous men that will be satisfied, either with Scripture or reasons.  
Now if in this dispute there be any expressions that may displease any of you, you of all men may well excuse them, knowing how great your provocations of me have been; especially, if you consider that all this contention is for the defence of the truth of God, which ye all have sought to corrupt, and adulterate with your traditions; in whose quarrel, and for the maintenance of whose honour it becomes every man to be more zealous, and fuller of animosity then for his own; and therefore if I take liberty to speak more freely in showing the vanity, impiety and wickedness of the Deceivers and Impostors of these times in which we live, it is but to use the same method the holy Prophets and blessed Apostles have used against the false teachers of their times, who have expressed themselves in language equivalent to whatsoever they shall find in any part of my book. Yea, you yourselves if you but look upon my Brother Burtons' Vindication, or upon any of his Pamphlets, or indeed upon any of your own scribblers in maintenance of your own vain errors and novelties, or upon john Goodwin, your famous Cretensis, or the last Vindication that came out against Reverend Master Edward's, you shall find them as full of unsavoury expressions, as ever people writ against any men withal, writing also with such elated spirits, and with so course language, as is possible for any men to vent themselves withal, they ordinarily beginning and continuing their Pamphlets with pride, and ending them with cursing, as in that late Vindication appeareth, where the Author page the first, saith, I thought it might not be amiss (speaking of learned Master Edward's) to spend an hour or two upon this vain man. Here we find the height of pride, insolency and disdain, and in the 30. page he hath these words concerning the same man. The Lord rebuke turbulent and violent spirits; here he ends with cursing causelessely, whereas there is no more turbulent and violent spirits now upon the earth than this of that Author, and all those of your fraternity, as all their practices, and noisome, fruitless, and vilipending scribble can witness, who daily write against their Christian Brethren for their zeal to the truth, with a greater spirit of pride, insolency and elation, and with more contempt and disdain, and that out of self conceitedness then ever the Prelates did, continually slighting, under-valuing and contemning those men they are not worthy for any merit or true learning to be compared with, or named the same day they are mentioned; and therefore if I in God's quarrel and cause be a little more earnest, and use a little more tartness (which I shall ever wave in my own) it may with any good nature easily plead excuse.  
But before I conclude my Epistle, I shall desire you all to consider three passages, omitting many; I shall here set before your eyes the one out of Master Knollys his Answer, the other out of I. S. his Flagellum, the third out of my Brother Burtons' Vindiciae; that you may take notice of the vanity and futility of these men, and how much they have wronged your cause before you read the ensuing Discourse. Master Knollys thus speaks, upon the frontispiece of his book: A moderate Answer unto Doctor Bastwicks' Book, wherein the manner how some Churches in this city were gathered, and upon what terms their Members were admitted, that so both the Doctor and the Reader may judge, how near some ` believers who walk together in the fellowship of the Gospel, do come in their practice to these apostolical rules, which are propounded by the Doctor, as God's method in gathering Churches, and admitting Members. These are Master Knollys his own words, and in the nineteenth and twentieth page he more fully there testifies his good liking of that method for gathering of Churches that I out of the Word of God propounded, and would persuade the world that their Congregations were gathered after that method or manner, or came very nigh unto it; by all which his expressions, and by that their practice he declares, that in his judgement I have writ nothing but what is agreeable to God's Word. I appeal now therefore unto you all, whether this man deserves not condign punishment, that will go about, undertake and endeavour to confute that book which he in his judgement alloweth of, and according to which he pretendeth he practiseth, andall this for the deluding and misleading of unstable souls, to the trouble both of Church and State. I am most assured, that those that are rational amongst you, and not blinded with passion, will say that Master Knollys is not only an unworthy trifler, but that he goeth contrary unto his own Principles, and ought deservedly to be severely punished for his thus wickedly mispending his precious time and abusing the simple people: For if I have writ nothing concerning the gathering of Churches, but what he in his conscience believeth and practiseth; then how unexcusable is that in this man that will speak against what his own soul dictates unto him to be according to God's holy Word? By all which it is manifest, that he is not only a vain jangler, but hath lost the day, and wronged that your cause, the defence of which, notwithstanding, he entered into the field to vindicate and maintain against all the Presbyterians. And that which I have said of him, may deservedly be spoke of I. S. and my brother Burton. For I. S. in the 13. Page of his Flagelli, hath these words, If it were granted (saith he) that many Churches did aggregate and unite in the beginning, yet would not this example be bindingly presidential, etc. and seems there to prove it by arguments; and my brother Burton in the 9 and 10. pages of his Pamphlet assenteth unto I. S. his doctrine, as you may see at large if you look into it, in which you shall find also, that he acknowledgeth there were many congregations of believers in the Church of Jerusalem, and at that time, when according to his own reckoning, there were but three thousand believers in that Church.  
His words are these, saying, that though they wanted a convenient place so spacious as wherein to break bread, or to receive the Lords Supper altogether, so as they were constrained to sever themselves into divers companies in several private houses to communicate, etc. So that by the learning of all these your great Champions you will in the sequel of this discourse evidently perceive, that they have utterly overthrown your doctrine of Independency and of the Congregational way, and that whiles they all came out to maintain it: For Mr Knollys, as I said even now, he fights against the light of his own understanding, and opposeth that truth which he in his judgement alloweth of. And for I. S. and my brother Burton they have ignorantly murdered your cause: For all the contention hitherto, both in the Synod, between the reverend Presbyters there and the Homothumadon dissenting brethren, and between all the Independents and Presbyterians through the kingdom, hath been concerning the Church of Jerusalem and the number of believers in that Church, which the dissenting brethren with all the Independents in England hold were never at first and last more than could all meet in one place or Congregation to partake in all acts of worship; and they assert moreover that that Church ought to be a pattern for all Churches to the end of the world in respect of its government; and do peremptorily affirm, that the example of that Church is bindingly presidential to all succeeding ages for imitation, which is the opinion not only of the Homothumadon dissenting brethren but of all the Sectaries that I know, yea the orthodox Presbyterians do all believe, that the Church of Jerusalem the Mother-Church is to be a pattern of Government to all Churches in all succeeding ages to the end of the World.  
Now I. S. saith, that the example of the Church of Jerusalem is not bindingly presidential, wickedly comparing it to the confused chaos that indigested moles in the first creation, so that he makes the church of Jerusalem an imperfect pattern. So that by his doctrine, it is left arbitrary for any Church or State to set up what kind of Church government they please. Now whether or no this opinion of his be not contrary to all divinity and the judgement of all orthodox Divines, yea to the very tenant of all the Independents, I leave it to the consideration of all those amongst you that can judge of things that differ: So that you may see that this Champion also of yours hath absolutely overthrown your own principles when he came out to maintain and defend your cause.  
My brother Burton also hath given a fatal blow to that cause he came out so desperately to maintain: For all the Independents through the world, that ever I heard of, with all the Homothumadon brethren in the Assembly, by all their arguments have hitherto laboured to evince, that there were no more believers in the Church of Jerusalem then could all meet in one place or Congregation to communicate in all ordinances, acknowledging, that if it could be proved there were more Assemblies and Congregations of believers in that Church, that then they would yield the cause; and they spoke according to reason. For if there were many Congregations of believers in Jerusalem, and all those made up but one Church, and were all under one Presbytery, as they must of necessity be if they made all but one entire Church, than the doctrine of the congregational way falleth to the ground or vanisheth: for if there were many and several Congregations there that had not an absolute authority and jurisdiction Independent within themselves respectively, but were subordinate and subject to another authority above them, then of necessity that tenant of the congregational way is but a mere chimaera or whimsy of your own heads, as all the learnedst of your tribe do acknowledge.  
Now when my brother Burton hath not only granted there were many Congregations of believers in that Church, but by arguments proved it; he hath utterly, I say, lost the field before he entered into the combat, as will yet more perspicuously appear in the following discourse: but by that I have now said, you may see how unhappy you are in all these your Champions and Generals that give as great wounds unto your cause as any adversaries you have in the world now living ever gave.  
That which I have now to say in the first place to all your leaders and guides, is, earnestly to entreat them as they look for true comfort in life and death, and as they desire the peace of the Church, and quiet of this distracted State and kingdom, they would now no longer withhold the truth from the people in unrighteousness, which hitherto they have done; but that they would unfeignedly bewail the errors of their ways; and repent of their seducing and misleading of the poor people; let it be enough that they have so highly provoked God and caused the enemies to blaspheme our Christian Religion.  
And in the second place I desire all you that have hitherto been misled and carried about with every wind of their new doctrine, that now you would more seriously prove and examine all things (according to the Apostles rule, 1 Thess. 5. 12.) and hold fast that which is good. Lay not out your time and moneys for that which will profit you nothing, but whiles it is called to day, set yourselves seriously upon the work of examining all those new doctrines that have been taught you: set before your eyes the example of the noble Bereans, search the Scriptures whether things be as they have taught you, and if you please diligently to read what I have writ out of a zeal of the glory of God, and out of love to yourselves, and a true desire of your eternal felicity, If any of you that have erred from the truth shall be converted by it, let him know, that he that converteth the sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins, James 5. 19 20.  
John Bastwick.   

THE ANTILOQVIE.  
SOLOMON the Wisest of men and one beloved of God, gives this counsel to all the sons and daughters of God, and to the universality of all mankind, saying unto them all, Prov. 23. ver. 23. Buy the truth and sell it not, also wisdom, instruction and understanding. He counsels them all to prise truth with wisdom, instruction and understanding above all things, as the only means of making men happy, not in this life alone, but eternally: for so Solomon that wise man asserteth Prov. 3. ver. 13, 14, 15, 16, 17, 18. saying, Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof then fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness: and all her paths are peace. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. If all the Orators of the World had been gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not with so illustrious a brevity have set forth the excellency of wisdom and understanding, nor with more glorious encomiums and ellogies have deciphered the amability of them for the making of them specious and lovely, and for the inviting of all men to the ready and willing embracing of them: for if either life, profit, pleasure, honour, or any delectable content, or any thing indeed desirable in the world can invite any creature to be enamoured with any object of love, all that can be said in way of the praise thereof is contained in this description of wisdom and understanding delivered by Solomon. And yet truth hath the preeminency before them all, the first place for dignity being given & assigned unto her, and by a special command from God himself who spoke by his servant Solomon, all men are enjoined to buy the truth, and that upon any terms, and not to bartell it away, or sell it, or to part with it, though it might be with never so much worldly emolument unto them. Buy the truth, saith God, & sell it not, keep it for ever: For by the truth thou shalt perfectly attain unto liberty, which is the life of life, yea which is better than life, liberty being that the whole world contends for, every man not only desiring it, but fight for it.  
Now the truth will make every man free, so saith Christ, John 8. ver. 32. The truth shall make you free from all error, and from the fear of Hell and Death, and from the very terror of both: And lest any man should seriously doubt what truth is, as Pilate scornfully did, Christ himself hath taught us John 17. v. 17. saying, Thy Word is Truth, and that Truth that sanctifieth his people: For every thing is sanctified by the the Word and Prayer, 1 Tim. 4. v. 5. This precious good Word of God, and the faith once delivered unto the Saints, Judas 3. contained in it, is that that all men are exhorted earnestly to contend for: And therefore more especially in these our times every one ought vigorously to stand up and contend for it, yea upon any terms or at any rate to buy it, when it is become such a rarity as it is scarce to be met with, being almost lost in the thickets, meanders, and labyrinths of so many errors; so that the faith once delivered unto the Saints is very rarely to be found amongst the sons of men through the involutions and entanglements of writhing and restless spirits, whose whole work and design it is (as by their daily practices it doth appear) either wholly to eclipse or darken it, or totally to take it away, that by this means Truth and Light being once removed, the deceivers and impostors may the better put off their corrupt and putrid wares and commodities, and the poor deluded people may the more facilly and readily be deluded, cheated, and cozened, and those that are wayfaring men for the want of its direction may wander in the by-paths of darkness to their own eternal perdition. And the verity is, too too many, by their needless, vain, and unnecessary janglings about the truth and the way have lost them both and are now turned Seekers to the dishonour of God and their eternal shame and misery too, if they speedily repent not. For God in the 30. of Deut. ver. 11. saith there: This commandment which I command thee this day, is not hidden from thee, neither is it far of; it is not in heaven that thou shouldest say who shall go up for us to heaven, and bring it unto us, that we may hear it and do it. Neither is it beyond the sea, that thou shouldst say, who shall go over the sea for us, and bring it unto us, that we may hear it and do it: But the Word is very nigh unto thee, in thy mouth and in thy heart that thou mayst do it. See (saith the Lord) I have set before thee this day life and good, and death and evil.  
Now if in the days of Moses the truth was so near unto them that the Lord says there unto his people, that he had set it before their eyes, yea that it was in their hearts; so that they had then no need to run from land to sea, and from sea to land to find it: how much more obvious is it now, may every rational man conclude when it is so gloriously set forth, and that through the whole Scripture of the New Testament? And how inexcusable will all such be found that complain the truth is not yet clear unto them? So that it may be an astonishment to all men to hear any that have read the holy Word of God say that they are yet in the dark & the truth doth not appear unto them: And yet such men there are who declare unto the world and profess it, that they are expectants and seekers: and many have often said unto me when I have been in familiar discourse with them, That as yet the truth was not made out unto them concerning the Presbyterian way, and therefore they could neither communicate with our Assemblies nor yet join with those of the new gathered churches. Now that all those who have wandered and strayed from the old way, and those that are at a loss and seek it, may find it and the truth, which they have a command from God to buy and purchase, and that they may all clearly perceive that they are in the by-path of error that are still sceptics and doubting about the way: I shall at this time endeavour to be their guide, nothing doubting but by the grace of God and his special assistance if they will bring docible hearts and willing minds to follow the thread of his Word, and be directed by that unerring line of the same, they may speedily be led and come into the right way, and find the truth and with it peace and comfort to their own souls in life and death.  
I will first therefore dissipate and scatter those mists that have been cast before their eyes, by which the truth hath been clouded, and remove all those stumbling blocks that have been put before them, and then I doubt not (howsoever it be thought a difficult work, yea an impossible thing) but to make the truth evidently appear unto them, and bring them into the right way from which some have wandered and strayed and others yet doubt of; And I hope so to clear up the light of the truth, that the way of it shall not only be plain to them, but to every man and woman that have not lost the eyesight of their reason or have not sacrificed themselves to error and vanity. And therefore that the truth concerning the Presbyterian way may the more elucidately appear to every intelligible man, I will here briesly state the question which is fully handled in the following discourse, and show What hath been the principal cause of putting so many out of the way, and keeping and deterring others from it, and withal I will set down the ground and rise of the Independent tenant, & show upon what as a foundation they lay the whole fabric of this their new Babel; which I hope to make evident to be nothing but a mere chimaera and fancy in their own brain, and that there is not the least warrant for it in the whole book of God. And all that I now say, I am confident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discover to all those whom the god of this world hath not blinded their eyes that they should not see the clear sunshine of the gospel of Truth.  
Those that call themselves by the name of Independents and have separated themselves from our Congregations and Assemblies, counting us such Saints as Job would not set with the dogs of his flock, calling us the sons of Belial, proclaiming us to be the enemies the Lord Jesus Christ and his kingdom (for this is their language concerning us all) those I say pretend that they have both the Word of God and the example of the Primitive Churches, especially that of Jerusalem for the maintenance of their Independency and for these their unbrotherly proceed, whose opinion and doctrine is this:  
That the Church of Jerusalem that Mother Church consisted of of no more believers at any time than did ordinarily meet altogether in one place and Congregation to partake in all acts of worship; and they teach withal, that this Church consisting of no more, had an absolute sovereignty within itself Independent without reference to any other Church, and from the which there might be no appeal for the redress of any conceived wrong; and they moreover affirm that the constitution of this conceited form of government, is the true Gospel form of Church government, and is for ever to be a pattern to all Churches in all succeeding ages to do the same and to exercise the same authority within themselves severally that they imagine this Church did, though they consist but of twenty or thirty Members apiece, yea fewer.  
This is the opinion of all the Independents, saving my Brother Burton, who in this differeth from all his brethren, believing, yea acknowledging that there were many Assemblies of believers in the Church at Jerusalem, by which he hath overthrown their opinion, whiles notwithstanding he labours with all his might to maintain it, as will appear in its due place; whereas all the other Independents, (as I said before) confidently assert, that there were no more believers in that Church, at first and last, then could all meet in one Congregation to communicate in all the Ordinances.  
Now the Presbyterians on the other side, and that upon very good grounds, as will in the sequel of this discourse appear, hold and believe that there were many Congregations and Assemblies of believers in the Church of Jerusalem, and that all those several Congregations made but one Church within its pracincts, and were all under one presbytery; and that the government of this Church consisting of many Congregations combined together under the government of a college of Presbyters is a pattern of government to all Churches in succeeding ages to the ●nd of the world. And this I thought fit to speak concerning the first question or controversy between the Presbyterians and the Independents.  
The second is concerning the gathering of Churches and admitting of Members into Church fellowship & communion, which the Independents hold and teach must be upon these conditions.  
First that they that are to be admitted, and before they can be received into the Church, they must walk sometime with them. In New-England they make some walk seven years before they can be received, and this is their first condition.  
Secondly, before their admission, they must make every one of them a particular and public confession of their faith.  
Thirdly, they must bring in the evidences of their conversion, declaring the time when, the place where, and the occasion how they were converted.  
Fourthly, they must all and every one of them enter into a particular explicit Covenant.  
Fifthly, they must come in and be admitted by the consent of the whole Church, Nemine contradicente; so that the refusing of any of these hinders their admission, and the gathering of Churches after so fashion (as the French men use to speak when they learn English) is the only way as they all affirm of setting up Christ as King upon his Throne, and this is the opinion and doctrine of all the Independents concerning the gathering of Churches, pretending withal that they have the Church of Jerusalem for this their pattern and platform, which is nothing else but to abuse the Scripture, as will afterwards appear.  
The Presbyterians on the contrary side hold and believe, that for the gathering of Churches, and for the making of any Members of any Church, and for the admitting of them into Church Followship and Communion, no other conditions are to be propounded to them by the Ministers for their reception into the society of the Church, or to be required at any people's hands, but those that Christ the King of his Church (whose voice is only in Church matters to be listened unto and heard) hath propounded, viz. Repentance, Faith and baptism. And this is the belief and opinion of the Presbyterians concerning the admission of Members, and gathering of Churches, affirming that the Independents have neither Precept nor precedent for all their new conditions in the whole book of God, and therefore that they ought to be rejected as their own inventions, and as the vain and wicked traditions of their own brain, as will clearly in the following discourse be evidenced to all men. And this is briefly the state of the question and difference between us.  
Now before I set down the ground, and seeming warrant they pretend for this their fond opinion of Independency, by which they have brought trouble and confusion upon this whole Church and kingdom; I think it fit I say before the handling of the whole business to say something concerning the sorts of Independents I have to deal with, and against the which all my following Arguments do militate; and I find two sorts of Independents; the first are those which for distinction sake I call Homothumadons; the other Burtonians. Now the Homothumadon Independents, that at this day swarm through the whole kingdom (if their own brags may be believed) are the universality of all the Sectaries, who generally hold that, There were no more believers in the Church of Jerusalem, and in all other the primitive Churches within their respective Precincts, then could all ordinarily meet in one Congregation to partake in all Acts of worship; and from thence out of this their imaginary opinion they form all their several Churches, calling their Assemblies the Churches of the congregational way, and to this their opinion they stick and cleave immovably. The Burtonian Independents, of which my Brother Burton is the Corypheus', and Antesignanus, and from whom they have received their doctrine, they hold and believe that there were many Congregations and Assemblies of believers in the Church of Jerusalem, but deny that those several Congregations were Churches properly so called.  
This I say is the opinion of my Brother Burton, and his disciples.  
So that my first Brigade of Arguments and Forces that I have drawn out of Saint John the Baptists, Christ's and his blessed Apostles and seventy Disciples quarters, and that before Christ's death, with all those I have taken out of the strong garrison of Jerusalem after Christ's ascension, and have brought into the field to dispute this controversy and question they militate against the whole Army of the Homothumadon Sectaries, that under the command of Hanserdo Knollys and I. S. their generals endeavoured to maintain and keep this ground: viz. That there were no more believers in the Church of Jerusalem at first and last, then could and did ordinarily all meet together in one place or Congregation to partake in all acts of worship.  
The other companies that I have taken out of the Apostles quarters after Christ's death, resurrection, and ascension militate against all the Burtonian Independents, in the head of which Army he himself comes out into the field as their general maintaining, that those several Assemblies in the Church of Jerusalem were not Churches properly so called: And he Goliah-like appears armed with his sword and Photions' hatchet which is his pol-ax, bidding defiance to the whole host of Presbyterians, presuming to make good this ground against them all: viz. That those several Assemblies of believers in the Church at Jerusalem were not Churches properly so called, challenging me by name, saying Page 7. Come on Brother, let you and I try it out by the dint of this sword: adding moreover these words, and truly I shall by the help of my Godmake no long work of it. I shall (saith he) assay with one stroke of Photions' Hatchet, to cut in two, the long thread of your Alcibiadian fluent and luxuriant Rhetorications. Thus valiant old Harry triumphs before the victory, and even conjures it out. And in this dispute between my Forces and all the Independent Army after a few skirmishes, they shall see not only a private duel fought between general Burton and myself, but the fall of that their Champion with their total rout, and see their whole Army to fly and leave the field, and that most cowardly, though they were three to one; howsoever their scattered Forces now and then make some false alarms, and speak big words, what reserves they yet have, and what great things they will do, and how they will rally again and come upon me, and break through and through to the total routing of all my Forces. They that are acquainted with the feats of arms, and expert soldiers in this Militia, will well perceive that it is but self confidence in them all, and that all their swelling words will tend to their own dishonour. I have three Generals to encounter with in the Independent Army, two under the name of all the Homothumadons, Hanserdo Knollys, and I. S. and Henry Burton in the name of all those of his party, besides some whibling reserves.  
Now as I have showed you the controversy between the two parties, and the cause of this dispute, and set down the occasion of bringing all these Armies into the field with the words of their challenge, and declared also the two sorts of enemies I have to deal with; I will according to my promise, ad aram veritatis, briefly lay down the title by which they all pretend a right to Independency, and show the ground and foundation of the congregational way, for the which they do all of them now as pro aris & focis dimicare against their Christian Brethren, whom they ordinary stile Presbytyrants. But by the way I must say thus much, that before there was any breaking out to open Hostility all things in the beginning were carried in an amicable and lovely way, and the controversy was disputed con and pro in a legal manner, every one bringing in their evidences for their way and cause, and that in for●●onscienti● before Judges of the spiritual Law, where all the Advocates for the Independent cause were fully heard speak and plead for themselves, and for their party, whatsoever they now pretend to the contrary, and they had all of them liberty granted unto them freely to bring in their witnesses, which were fully likewise heard. Now they had but one witness to speak of that made for their cause, and he being found doubtful in his expressions, and the truth also of his testimony being fully examined it was abundantly made appear by the Advocates of the contrary party, that should his Affidavit be allowed of as clear in every particular and punctilio of it, as they would have it, yet it would not be a sufficient witness to prove any just title they had to their Independency, nay though they had many such; whereupon the Court could neither in justice or equity admit of that witness his testimony; and all those that have any understanding in causes of this nature, when they shall hear the debate fully on both sides, will I am most confident conclude, that should the Judges have allowed of their witnesses testimony, and so have granted the Independents their cause, that they had been unrighteous Judges, and there had been then just cause of appeal to some higher Court and tribunal; but the Judges in conscience having given sentence according to Law and justice against the Independent party, and they notwithstanding still challenging a right and title to Independency, although I say it was made apparently evident to all men, that they could not justly challenge or claim any right thereunto by the Charter of the great King of his Church, they still persisting in their obstinacy and groundless challenge, and being resolved that they would be either soli aut nulli, would admit of no fair accommodation, as can sufficiently be proved by a cloud of witness, broke out into open Hostility, and war against their brethren, (and all this contrary unto Covenant and Agreement, as is briefly set down in the Schismatic sifted, set forth by Mr. John Vicar●) and let fly their arrows and quills at us, and with the poison and venom of them wounded and slew not a few, invading our Frontiers and Territories, beating up our quarters, plundering and spoiling of us of our best and fattest sheep and lambs, making ever and anon false alarms upon us, and upon every occasion sending us challenges to the terrifying of many, in so much as they forced some to run into the rivers and Jordans round about stark naked over head and ears, like mad men, and that in the midst of winter, to the kill and murdering of certain of them; yea, they began to rob us of our wives, of our children, and of our servants, and indeed of our very substance: so that the Presbyterians were constrained in their own defence to come out to meet them for the preserving of themselves, and their souls and bodies, both which would be destroyed, and that speedily, if these Rovers might go on without control and resistance, and yet in all this combat the Presbyterians hitherto have used no other weapon but the sword of the spirit, which is the word of God. But before I come to the main battle, I shall here set down the ground and warrant, by which they challenge a title and right to Independency, and withal I will set down the manner of their pleading before they came to Hostility, with the names of some of their chief Advocates and Patrons, who lived sometimes in the Low-countries amongst the country Courtiers there, where they became excellent Proficients in their art, and where they learned this Lesson perfectly well, viz. how to spread their bread with the Independents butter, which is the chiefest part of their skill and learning, which made their tongues in all their plead run very glib; and these being all very well feed, pleaded their cause in manner and form, as followeth. The Court being set, the chief Judge or Prolocutor, after the hearing of the debate and cause desired the Advocates for farther satisfaction, and for farrher proof of the soundness of their plea, to bring in their witnesses and evidences, with their reasons out of the holy Scripture the great Charter of heaven, by which they would prove their title and right to the Church of Jerusalem, and by which they laboured to evince, there were no more believers in that Church than could all meet in any one place or congregation, to partake in all the Ordinances, and that this Church consisting of no more than one Congregation was independent, promising, and that faithfully withal the other Judges, that if they could by sufficient evidence, witnesses and testimonies out of the holy Word of God, the Charter of the great King, make it appear, that the controversy than should speedily be decided between them, and that they would yield the Cause, than the which nothing could be spoke more honestly.  
Whereupon first Thomas Goodwin a sturdy Advocate produces for witness the first v. of the 2. chapter of the Acts in these words, when the day of Pentecost was fully come, they were all (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place, Ergo, saith he▪ the Church of Jerusalem consisted of no more believers than could all meet in one place. Thus did he plead and evidence.  
Now before I come to tell how the other Advocates argued their cause, I will set down the Greek words in Roman characters, that the most unlearned may read them, and I will afterwards give the true and genuine interpretation, and sense of them, and show how both these Advocates, and all the Independents and Sectaries are mistaken in that witness and testimony which indeed is the only evidence they build their whole new Babel upon, and show withal how they with violence force that witness to speak otherwise then he meaneth, and that the words taken according to the original, and according to all solid reason bring in no such evidence, nor carry no such sense or meaning as they put upon them; for the words in the original make not so much as mention of a place, howsoever it crept in, in our Translation. All this by God's assistance I undertake to make good, and to evince this also, that they lay that foundation of their new fabric only in the air or chimaera of their own brain. But for the words in Roman characters, they are Homothumadon epi tò autò. And now I will relate how Philip Nye a very busy Advocate pleaded the cause of Independency, and what his testimony was, who being desired by the Prolocutor to bring in his witness out of the holy word of God, for the proving of their assertion, he flies to the same place of Scripture, saying, they were all with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo, saith he, there were no more believers in the Church of Jerusalem then could all meet in one place. Then after him comes in jeremy Burroughs, a stout Advocate, who being demanded to bring in his witnesses for the making of Affidavit to what they had pleaded, he also betakes himself to the same text of Scripture, and with a great outice saith, and they were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo, there were no more believers in the Church of Jerusalem then could all meet in one place. Then comes in Sydrack Sympson, a brave burly and well spread Advocate, who being by the Prolocutor requested to bring in his witness produces the very same text of Scripture alleged before, crying out pleno ore & pingui ore voce, that they were altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo, there were no more believers in Jerusalem then could all meet in one place and congregation. I will not mention the other Advocates, for they were all at their Homothumadon, and had nothing else to the purpose. And thus did these brave Pleaders all and every one of them argue their cause, giving in their reason also into the Court for the corroborating of their witness, saying, that the Holy Ghost had from first to last as on purpose shown this, as if his scope had been before, to prevent and preclude all reasonings to the contrary. Thus they: This place of Scripture with this their reason to speak the truth, is all the ground, and warrant for substance, that all those restless spirited rabbis have for this great war and contention between us, and for the proving of their doctrine of Independency, and that their tenant of the congregational way, by which they have brought this distraction and confusion into the whole Church and State, to the seducing and misleading of many thousand poor souls, to the utter ruining of many of them, and for the setting of the three kingdoms on fire, which with all their tears, if ever the Lord should give them repentance not to be repent of they could never quench: and for the better deceiving of the people they have so accustomed their mouths to Homothumadon epi to auto, that very Sagomour Will that has no more Greek in him then a Horse, upon every occasion comes out with his Homothumadon epi to auto, and all of them in this great and weighty business which concerns not only the peace of the Land, but is of everlasting concernment to us all, they continually trifle and abuse the holy Scripture, dealing with us as Cats usually do one with an other, who when they have spent all their strength with fight, and when they can neither scratch nor by't any longer, than they spit one at another, and make ugly faces; even so do these men with us, when they have tormented themselves, & spent their Forces in wrangling, having never an Argument left to maintain their groundless, wicked and dividing opinion, than they stand staring on us, & as a last refuge come out with their homothumadon epi to auto and thus spit a little Greek in our faces which the deluded people not understanding, believe that it is an absolute conquest gotten on the Independents side.  
Now in regard the whole strength of their cause, ye●, of their whole Army lies here and depends upon this Fort, I mean these words of the heavenly Charter, I will take the more pains for finding out of the true meaning of them, that so I may the better discover unto the world the wickedness and vanity (for it is no better) of all these Homothumadon impostors; and so much the more willing I am to make some stay in explaining the mind and true sense of the same, because they are as it were the Key and inlet for the opening, and the better making way for the understanding of the whole Dispute; so that every man that is but of ordinary capacity, by the very light of his natural reason may from the unfolding of them be sufficiently able to discern the juggle of these ungodly men.  
But first I shall give you in the answer of those reverend judges sitting in the Court, I mean the reverend Assembly, where this cause was fully heard and debated, where the Homothumadons had liberty fully to speak for themselves, & to bring in whatsoever made for their cause, howsoever they have falsely given out to the contrary  
Now for answer to their reason above mentioned, the Reverend Assembly replied, that they inclined to believe that the Holy Ghost intended rather to show the early accomplishment of the promise, jer. 32. 39 of giving one heart, and one way by his so frequent mentioning Homothumadon & epi to auto as adjuncts of the first Christian Church meetings; then (as our brethren suggest) to prevent and preclude all reasonings against this assertion of theirs, viz. that the believers in Jerusalem were no more than could meet in one place: and there is most excellent reason for this reply & answer of the reverend & learned Assembly to their wicked cavil, for so I may truly call it, for it is nothing else but to abuse the Holy Scripture, and for no other end but to deceive the people, that they may the better make merchandise of them, which is one of the horridst impieties in the world, which all the homothumadon Ministers and Predicants, and Itinerary Preacers are most deeply guilty of, who make a prey of the people where ever they come, and most abominably cheat them, especially the silly women.  
Now if we do duly examine the words of the Text and consider them in their native sense and true meaning, it will most manifestly appear that the Answer of the learned and reverend Assembly was grounded upon most excellent and solid reason, which all the slight of all the Homothumadons and their cunning craftiness whereby they lie in wait to deceive simple souls, will be made more oriently appear in all its colours.  
First therefore I will set down the Text itself in its original language, and then give the true interpretation of it in our tongue, Acts the second v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Translation is this, When the day of Pentecost was fully come, they were all with one accord upon that, viz. occasion or design: For this is as much as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signify, being taken both adjectively and relatively in that place, and therefore under reformation be it spoken, it is not rightly translated in our bibles; for unless we do consider the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference to some substantive or some thing going before, there can no sense be made of them, nor no man mortal can tell the meaning of them, no more than any man can divine or judge what one that cometh abruptly into his company and having interchanged no discourse with him doth mean and understand, if he should barely say upon this or upon that. Now all the contestation is about these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we all agree it signifieth with one accord. Now the Independents by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand in one place, which epì tò autò never signified in the world: for if we will stand upon the words, they have a far other meaning then the Homothumadon brethren give of them, as will by and by appear: for as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking it not as a preposition in the Greek tongue, as all the learned in that language know, it often signifies time, and of this I could produce many examples; as if one speaking or writing Greek should say, such a thing happened in my time, or in my days, he would express it by epì and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tempore meo, or mea aetate, it was done in my time: So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may with far better ground and by far far greater reason be interpreted for time in that text then for place, in regard there was no mention made of place before, but of time; for it is in terminis said, When the day of Pentecost was fully come, they were all together with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: viz. at that instant of time or upon that very day; this interpretation I say doth fare better come up to the sense and meaning of that text than the other in one place: for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that text are relatively and adjectively taken (as I said before) having reference to something going before; for otherwise they cannot possibly be understood So that there being mention of time before, they are to be interpreted rather of time then place: but that is not the true meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that text; for the true interpretation therefore of them, we must have recourse to other places of holy Scripture, and primarily to that portion of Scripture from whence these words are taken, and that is out of the Septuagints translation upon the second Psalm ver. 2. which Saint Luke follows, which in the Greek runs thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered by the latin interpreters thus astiterunt reges terrae & principes convenerunt in unum adversus dominum & adversum Christum ejus. In our bibles the words are thus translated: The Kings of the earth set themselves and the Rulers take counsel together against the Lord and against his anointed. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place must necessarily be taken for an evil design, purpose, counsel, machination, or resolution: and indeed if we duly consider the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheresoever we meet with them they do for the most part signify some design, purpose or resolution, whether it be taken in a good sense or a bad; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm is taken for a conspiracy and an evil design of the Kings and Rulers; but in the second chapter of the Acts ver. 1. it is taken for a good design in the Disciples; for when the day of Pentecost was fully come saith the Scripture, they were with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: viz. upon this occasion they were met together with this design, purpose and resolution to consecrate the day to God's service and to celebrate the feast to his name; and this is the true and genuine meaning of the place: viz. that the disciples were all met together upon the day of Pentecost upon this design with full purpose and with an unanimous consent and resolution to keep that day and celebrate the feast unto the glory of God: and this was a good design and purpose in them which is signified by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not to be understood in one place as the Independents would have it and as it is translated: and that it may yet be more evident that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified a design, and not in one place, very reason and common understanding will make it out and clear to every man if we will compare Scripture with Scripture, and in the first place duly consider the words in the 2 Psa. where it is said, that the Kings of the earth set themselves, and the Rulers took counsel together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which words there do not imply a convention or meeting together of the persons of all the Kings and Princes in the world in any one place; for that they never did nor could do, there being an impossibility of it both in respect of time and place: no place being able to contain them all, so that I say by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, is only signified a wicked design and purpose, or a deliberate counsel and resolution agreed upon and consented unto in all their wicked and rebellious hearts to shake off the sweet yoke of Christ and of casting away from themselves those bands of love, and of breaking those cords of his affection towards them.  
For whereas God the father had appointed Christ to be King over the Nations to govern them by the sceptre of his Spirit and by the Rod of his Word, they all conspired with one accord to resist his spiritual government over their souls, and would not have him to rule over them; And therefore the holy Ghost expresses this their conspiracy, wicked design and evil purpose by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which intimate as much as if the spirit of God had said this was the design resolution and the determinate counsel of all those wicked Kings and Rulers to reject the government of Christ over them, not meaning or understanding there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they in all their persons ever either came together or could meet in any one place. So that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, is meant a design only and not a meeting of all the persons of all Rulers and Kings in one place. The same expression we find Acts 4. ver. 26, 27. where it is said, That Herod, Pontius Pilate, with the Gentiles and people of Israel were gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expression is borrowed out of the second psalm, the which words there likewise cannot with any reason be understood, That Herod and Pontius Pilate with all the Gentiles and the people of Israel did all meet in any one place: for all understanding forbids men so to argue or conceive or believe; for they well know that there was no place could have contained them all together, no not the thousand part of them: besides they were all in their several countries and abodes, and it is well known that before this time Herod and Pilate were not so loving one to another as to come together: but it is related they were altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify that wheresoever they dwelled or in what coasts or regions soever their habitations were, they all agreed upon one and the same wicked design to be enemies of Christ, & in this wicked resolution they were epi tò autò that is, they all well accorded and assented together to put the Lord of life to death and to cast of his government: So that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to understand a mental meeting together, and not a topical local and bodily meeting or convening of all those Kings in any one place, by which in all their consultations they were resolved to carry on their wicked design and unlawful business, and in that regard they were said to be gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in unum, though they did it in several places; and this is the true meaning of epi tò autò there; as when any men do carry on a good design, though they be in dive●s and several places, they may be said to be gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as now with us the Lords and Commons and divers Committees in both Houses, assemble themselves daily epi tò autò, and are but one Parliament, though they meet in two several rooms, and more; and so a thousand Congregations and Assemblies may be said to meet Homothumadòn epi tò autò every Lords day, though they be in never so many distinct places, in regard of their common design to serve God on that day: So that all reason to any intelligible man from that I have said will clearly evince, that by epi tò autò is meant nothing else, but that the Apostles were met together with one accord upon the occasion of the feast of Pentecost with this deliberate design, and for this very end and purpose to celebrate that feast unto the Lord which was the work of that day; the Jews also through all Indaea and from the regions round about being come up to Jerusalem to that feast to worship God in it▪ and to offer up that service that was due unto his Name, and the which were taken up in the Temple and in their several Synagogues and meeting places in the same employment the Apostles were; of all the which I affirm it may be as really and truly said that they all met Homothumadòn epi tò autò, as of the hundred and twenty Names: And yet no rational man would from thence conclude that all the people did or could meet in one place: No more can any understanding creature or well grounded solid Christian gather, that because it is said the hundred and twenty names were all Homothumadon with one accord epi tò autò, that therefore there should be no more believers in Jerusalem then did or could all meet in any one place or congregation to partake in all Ordinances. as the Independents all gather from the words. I assert that such a kind of arguing in any man would argue that he had little brains in his head; and therefore I shall be ever able by God's assistance to maintain against all the Sectaries and Homothumadòn Independents that by epi tò autò is to be understood either some design, whether it be taken in a good sense or a bad, which the holy Scripture apparently holds out unto us; or if otherwise, that epi tò autò in the verse of the second chapter of the Acts is rather to be understood of the time of their meeting, then of the place: All this I say I undertake by God's gracious assistance to make good against all the Independents and Sectaries, and to prove withal that they do all of them most wickedly for the deluding of the people, to gather and conclude from epi to auto that there were no more believers then or at any time after, in the Church of Jerusalem, then could all meet in any one place or Congregation: for indeed to make such a conclusion as this from epi tò autò is not only to fight against all the light of sound reason, but to give the holy Ghost the lie and to resist the spirit of God, and to withhold the truth from the people in unrighteousness: All which I shall by and by God willing briefly make appear.  
But before I come to that, should I for disputation's sake grant unto the brethren that by epi tò autò in that text were meant in one place, as they would have it; because we cannot conceive if there be a meeting or convening of the persons of any people together, but it must be in a place or at a place as we usually speak: would it therefore follow that because any one place or room will hold a hundred and twenty names, for they say there were then no more in that company, to partake in all acts of worship, that it will hold hundreds of thousands, or that all the believers in Jerusalem did then meet there, or that there were no more believers then in that Church than could meet in one Congregation, or that for ever after there were no more Christians in Jerusalem then did ordinarily meet in one Congregation? I am most assured that there is not any intelligible Independent but upon due deliberation would say, that he that should so conclude speaks against the very light of all understanding that dictates the contrary: and therefore he would not make that inference the Homothumadon brethren make: viz. that there were neither then in Jerusalem nor at any time after, more believers in that Church than could all meet in any one Congregation to partake in all acts of worship.  
But now to show the vanity and wickedness of these men and that it may appear they in this may be rightly called Homothumadons, in that they do with one accord and with one unanimous consent conspire together to trouble and disquiet the whole Church of God, and to disturb the peace of the three kingdoms, and are resolved to persist epì tò autô in that their wicked design and that with one accord; I shall here lay down some reasons, which all that will vouchsafe to read the ensuing discourse, shall see more fully set down afterwards.  
I say therefore they extremely show their vanity and wicked purpose in this that they all conclude from epì tò autò, there were no more believers at that time nor ever after in Jerusalem then could all meet in any one place or Congregation. For it is most certain that the believers that were in Jerusalem at that time were innumerable, and those inhabitants; for the Scripture is clear in this point: for to say nothing of those that cried Hosanna and cut down branches at Christ's coming into Jerusalem which all made profession of him with the little children that cried Hosanna also to the highest, whose Parents were all inhabitants in Jerusalem, and without doubt had taught all their children their lesson which they thought they might better show publicly then themselves: The Scripture in the third of Matthew and in the first of Mark and in the third of Luke saith in express terms, That all Jerusalem, (which being taken Synecdochically must needs signify an innumerable company of all sorts of men) came out to the baptism of John and were all baptised by him in Jordan confessing their sins, and all these were inhabitants: And in the fourth of John it is expressed there, that Christ made more Disciples than John, and that his Disciples baptised more, so that necessarily there were infinites of believers then in Jerusalem, yea it is expressed in the twelfth of John ver. 19 that the world went after Christ, that is, believed in him; therefore there was a numberless company of believers in Jerusalem and all inhabitants there, and all these were good Christians and true believers, though I. S. most impiously affirmeth the contrary, and pag. 8. 9 of his Pamphlet asserteth, That they were not Christians, to whom my brother Burton in the 16 page of his brief answer assenteth.  
Now that they were all good Christians and true believers that were baptised by John and Christ's Disciples, all good Christians are bound to believe it, if any credit be to be given unto Christ's words whose testimony I conceive is rather to be credited in this controversy then that of I. S. and my brother Burton; for his witness is infallible who knew not only their outward conversation but their very hearts also, and therefore could give a true testimony of them; and yet he concludes of all those that were baptised by the Baptist, that they were all very good Christians and true believers. Our saviour's words are these, Luke 7. ver. 29, 30. And all the people, mark I pray his expression, All the people (saith Christ) that heard him, and the Publicans justified God, being baptised with the baptism of John. But the Pharisees and Lawyers rejected the counsel of God against themselves being not baptised of him, which words of our blessed Saviour are to be believed before the words of men and angels, though they should all speak the contrary, as wicked I. S. and my brother Burton both do. Now our Saviour in those words proclaims all those that heard John the Baptist and were baptised by him, to be good Christians, and the Scripture saith, that Jerusalem, and they of Jerusalem came out to his baptism and were baptised by him in Jordan, Matth. 3. And in Ae●on near to Salim there was much water, John 3. 23. So that all these were inhabitants of Jerusalem and such as had their abode in that City; yea our blessed Lord and Saviour that true witness, who out of his bare word ought ever to be believed, doth not only say they were good Christians and true believers, but proves it by many arguments: The first of the which is this, that they justified God, that is, they acknowledged that God was a most just righteous and a merciful God, forgiving iniquity, transgression and sin, and keeping promise unto his people, which was, 2 Chron. 7. ver. 14. that if his people which are called by his name shall humble themselves and pray and seek his face, and turn from their wicked ways; that then he would hear from heaven and forgive their sin and heal their land. This promise of God and all his other gracious promises, those that were baptised by John did believe: for, saith o●r Saviour, they justified God; declaring unto the world by their profession, that they believed in him and embraced his promises; which is yet farther manifest from Christ's second argument which is this, they rejected not (saith he) the counsel of God against themselves as the Pharisees and Lawyers did▪  
Now if we consider but what the counsel of God was to the people in the ministry of john the Baptist we shall find it in the third of Matthew where the Baptist preaching unto all Jerusalem that came out unto his baptism, as it is also clear in the third of Luke, he says there, repent, for the kingdom of heaven is at hand, warning them to fly from the wrath to come, exhorting them all to bring forth fruits meet for repentance, telling them of the danger that would otherwise ensue if they did not repent and believe in the Messiah who was to come shortly after him with his fan in his hand, who would throughly purge his floor and gather his Wheat into his garner, but burn up the chaff with unquenchable fire; and therefore he exhorted them all again and again to repent and believe in the Messiah; this good counsel did john the Baptist give to all those that came out of Jerusalem to his baptism, and our Saviour affirms and witnesses of them all, that they rejected not his counsel as the Pharisees did to their own destruction, but embraced it to their salvation, and therefore they were all true believers if our Saviour knew who were believers, which yet he proves by a third argument, saying, that they were all baptised of him confessing their sins; in token of their repentance, and of their faith in the Messiah they were all baptised by John, saith Christ; and therefore they were all very good Christians and true believers: all these arguments for brevity sake may be reduced into one argument after this manner, All those that justify God and embrace the counsel of God, that do repent, confess and forsake their sins, and believe in Jesus Christ, and in token of their faith and obedience are baptised into him, they are all good Christians and true believers; but all these, saith Christ, that heard John the Baptist with the Publicans, except the Pharisees and Lawyers, were such: Ergo, they were all good Christians and believers, and all Jerusalem consisted of such; for Jerusalem went out to Jo●n the Baptist and were baptised by him in Jordan confessing their sins: and yet more than these were converted by Christ, his Apostles and seventy Disciples ministry, and all inhabitants in Jerusalem: And therefore all these could not possibly be contained in any one place or a few, and all these were then in Jerusalem as well as the hundred and twenty names, and therefore all the believers at that time in Jerusalem, though they were all epi tò autò as well as the Apostles, yet they were not all in one place as the Homothumadon brethren would infer; for those that the first chapter of the Acts speaks of ver. 15. those hundred and twenty names which met together in the second Chapter and first Verse, were Christ's apostles and Disciples and such as had followed him from the beginning of john's baptism, and were indeed all Ministers of the gospel and preachers of the Word and men of great eminency and fame and renown, and therefore by a great elegancy are called Names, the number of the Names (saith the Holy Ghost) which kind of expression in the Holy Scripture, is ever used for to express men only of transcendent excellency and desert for their rare virtues and endowments, as is manifest out of the Revel. 3. 4. and all these were taken up in holy duties, as the occasion required, and were by themselves; but may any rational man conclude from thence, that there were no more believers in Jerusalem? would not this be thought an odd kind of arguing, if one should thus dispute against the Independents, those Homothumadon brethren, all the Independent Predicants, and their Itinerary Preachers, those eminent and learned men, those names are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the city of London on one of their Feast days: Ergo, there is no more Independents in the city of London then can meet at all times in any one Congregation to partake in all their Ordinances; would not all the Independents laugh at any Presbyterian that should thus dispute? when they themselves boast that there be millions of them in London.  
Now by the holy Scripture we are truly informed there were millions of true believers in the Church of Jerusalem at that very time, and that they were the Ministers only that were present together on the day of Pentecost, and that the other believers were in their other meeting places: yea, besides those that I have now named, it is said in the same Chapter, verse 5. that (at that instant of time) there were dwelling at Jerusalem, Jews, devout men out of every nation under heaven, that is true Worshippers, and believers: here therefore must needs be an innumerable company of these, and all these were then Inhabitants in Jerusalem: so that the Holy Scripture doth by many witnesses prove there were more than a hundred and twenty believers, or more than a hundred thousand in Jerusalem at that time, how therefore with any honesty can the Independents conclude from Epi to auto, that there were no more believers then in Jerusalem, nor ever after, than could all meet in one Congregation? If this be not to fight against God, there was never any fight against him. But should I yield unto them, which I cannot do for many reasons, that there were no more believers at that time in Jerusalem, then did or could all meet in any one place; will it follow in any sound understanding that they could ever after all still meet in one Congregation, when they were infinitely daily increased? I trow not; for so to speak, and so to argue and conclude, would be but to prove fighters against all reason; yea against God himself (as I said before) and to deny the express Scriptures, as will forthwith appear; for in the same Chapter when there were but three thousand new Converts added to the Church, it is said that then that company could not all meet in any one place to communicate in all acts of worship, but for want of a place spacious enough for to break bread in, they were forced then to meet in divers places, and to divide themselves into several Assemblies and Congregations, and that in several houses; for so saith the Scripture, verse 46. and they continued daily with one accord in the Temple, and breaking bread from house to house; that is, in many several houses, they had their meetings to communicate in; therefore at that very time there were many Congregations of believers, so that they could not possibly meet altogether in one place. And here by the way it is good to take notice, not only that there were many Congregations of believers in the Church of Jerusalem, which the Independents confess to be the first form Church, and that when there were but three thousand new Converts added to the Disciples, but that all these were speedily and readily received into Church-fellowship, and that by the sole and alone authority of the Apostles, so that it was not required at their hands, that they should first walk sometime with the Church before their admission, or that they should make a particular confession of their faith, or bring in the evidences of their conversion, or that they should enter into any particular explicit Covenant, or that they must have the consent of the Church before they could be received into Church-fellowship; nothing I say of all this was either practised in this Mother-church, or any Daughter-church in the Primitive and purest times; but these two truths are most certainly evident out of the Scripture.  
The first, that all Christians in the church of Jerusalem were admitted into Church-fellowship upon their repenting, believing and being baptised, without any other conditions, and that upon offering themselves.  
The second truth is this, that there were many congregations and Assemblies of believers in the Church of Jerusalem at that instant time, which is abundantly proved out of the testimonies and reasons above specified, and those express words, where it is said that they broke bread from house to house; therefore there were many Congregations then.  
But it will farther more illustriously yet appear, if we consider the divers other additions of believers, and that daily unto the Church of Jerusalem: for in the last verse of this chapter it is said that the Lord added daily unto the Church such as should be saved; here we find additions upon additions of believers, and that daily, indefinitely set down, as if they could not easily have been told, which addeth no small Emphasis unto the expression; and all these were admitted into Church-fellowship without any of those conditions the Independents require of all their Members in these our times; for it is said the Lord added daily unto the Church such as should be saved; and therefore he did it only upon his own terms of Repentance, Faith and baptism. Now what understanding man can easily believe that when there was such daily increase of believers made, that they could all still meet in any one place or Congregation to partake in all Ordinances? But if we look into the fourth chapter, we shall find an other new Addition, and that of five thousand men more, besides women; for so saith the Scripture, verse 4. Howbeit, many of them which heard the word believed, and the number of the men was about five thousand. Now if when there were but three thousand, they were then forced for want of a convenient place spacious enough to communicate in, to divide themselves into divers several houses; how impossible a thing was it for them all daily then to meet together in any one place or congregation, may any one imagine, when there were not only daily additions of believers, but five thousand men more added unto the Church at one time? without all controversy it was impossible that they could all then meet together in any one place; and for farther confirmation of this truth, and for the putting of this controversy for ever out of doubt, the Holy Ghost saith in the fifth chapter, verse 14. And believers were more added unto the Church, multitudes both of men and women. mark I pray the expression, multitudes: Now by multitude, all men know is to be understood, and that in all Languages, a very great Assembly or congregation, or company; whereupon the Scripture saith, follow not a multitude to do evil, so that by multitude is ever understood some vast Assembly or Congregation of people; and here the Scripture saith, speaking in the plural number that multitudes, and that both of men and women were added to the Lord, that is to say many great Congregations and Assemblies were added to the Church; yea, the expression doth as it were intimate that they came in so fast that they could not now any longer be counted as it were by retail or enumerate companies, as when they came in by small numbers, as three thousand and five thousand at a time which might easily be told and reckoned, but that now they came into the Church in such great bodies, as they were forced to set them down by whole sale; and therefore the Holy Ghost saith, that believers were added unto the Lord, multitudes both of men and women, that is to say many great Congregations of believers of both sexes; yea, and that there might yet be no mistake in this business, the Scripture saith in the last verse of this chapter, for the great multitudes of them, that the Apostles daily in the Temple, and in every house ceased not to teach and preach Jesus Christ. So that here by the testimony of the Holy Ghost we are ascertained there were divers and several Congregations of believers at that time in the Church of Jerusalem; for they had their meetings not only in the Temple, but in every house, or from house to house, which is all one that is to say, they had many Congregations and Assemblies of believers at that time in several private houses, as well as in the Temple; so that this truth being confirmed unto us not only by reason, but by the mouth of so many infallible witnesses, as that out of the second chapter, where it is said they broke bread daily from house to house, and two more witnesses also in this fifth chapter, where it is recorded, verse 14. that multitudes both of men and women, that is to say many great Congregations of believers of both sexes were added to the Lord, and in the last verse, that there might be yet no scruple made of the business, the places of their meetings are also expressed, viz. in the Temple and in every house; so that all good Christians are bound to believe that there were many Congregations and Assemblies of believers at that time in the Church of Jerusalem, and therefore more than could all possibly meet in any one place or congregation.  
So that if I should say no more, the truth concerning this point is so evidently apparent to all judicious and understanding men, that they cannot doubt of it, except they will deny the Scripture itself; yet that the truth concerning this controversy may yet more fully be cleared, I shall for the farther coroborrating of it and for confirmation of the same, produce a few testimonies more.  
In the sixth chapter, verse 7. The word of the Lord increased, (saith the Holy Ghost) and the number of Disciples multiplied in Jerusalem greatly, and a great company of the Priests were obedient to the faith. Here we find multiplication upon multiplication of believers, and more additions of them, and that in Jerusalem, and amongst these multitudes there was a great company of Priests, that is a great company of their Ministers and learned rabbis were converted, and all these several admissions of believers into this Church of Jerusalem were without any of the conditions those of the congregational way require now of their new Members; for it is not said, that they demanded of them that they should walk some time with them before their admission, or that they should make any public confession of their faith, or bring in the evidences of their conversion, or enter into any particular explicit Covenant, or come in by the consent of the people before their admission; nothing of all these things were required at their hands in this Mother-church; and therefore all the practice of this kind of admission in our new Congregations is without any precedent or example; and therefore those of the congregational way do most wickedly to pretend they have the Church of Jerusalem for an example for their practice of admitting of Members.  
But I say the thing chief to be observed here is the multiplication and the increase of many more Disciples to the former, adding withal, that amongst those Disciples and Converts that were added to the Lord there was a great company of the Priests: now what an increase of believers may any man suppose there must then needs follow, when so many of their Ministers were converted? without doubt when the people saw their Priests turn Christians, and heard them also in their preach give in their reasons for their embracing of the Gospel, and saw withal the daily miracles of the Apostles for the confirmation of this their doctrine they did infinitely multiply; so that if there had been no conversion of men before spoke of, yet the conversion of these very Priests in a short time would have procured the conversion of many more than could have met in any one place or a few; and this all reason will persuade; for we find it by hourly experience, how many hundreds are daily misled, and seduced by the error of a few temporizing unstable Presbyters, who are turned Independents, and what a deal of mischief they have done here amongst us, so that not a few places can contain their Proselytes, and all this without the help of any miracles; and we see daily, if but any rich and crazed Gentlewoman, or any confounded Lady turn Independent, or if but any unstable man of any eminency revolt from the Presbyterian way, what a noise there is by and by made at it, and how many giddy headed men, and women especially, are seduced by it, and that without any prodigies: Now I say all reason will persuade any intelligible man that truth should much more prevail then error, and that in the hands of so great a multitude, and of such learned rabbis, and those also in so great honour and esteem amongst the people, having withal the help of Miracles amongst them, and that to the speedy conversion of many thousands; yea, the Scripture saith, that the Word of God increased, that is to say converted many, and that the number of Disciples multiplied in Jerusalem greatly, not in a small manner; and that a great company of the Priests were also added unto the Lord; so that if there were a great Congregation and Assembly of the Priests, as the Word of God relateth; there must necessarily be many more Congregations of the ordinary people, and all these are to be yet reckoned upon a new account, and upon a new List, so that there were numberless Congregations of believers in the Church of Jerusalem, if any credit may be given to the Holy Scripture, and that in the very infancy of the Church: so that I am most confident, that this truth is now evident and perspicuous to all those that have but ordinary understanding.  
But because this is the only business, as the Independents say, and that will put an end to this controversy between us; for they have often said, prove once but clearly unto us out of the Word of God that there were many Congregations of believers in the Church of Jerusalem, and then we will grant you the day; I say in this regard I shall briefly add some other Arguments to prove there were more believers in the Church of Jerusalem then could all possibly meet in any one Congregation or a few: for to these that were daily converted and added to the Church, we hear upon all occasions of additions upon additions, and of increase upon increase of many more believers: for in the ninth chapter, verse 31. it is recorded, that the Churches having rest through all Judea and Galilee, and Samaria, they were multiplied, for so it is in the original. Now Jerusalem was the chief Church in Judaea, and therefore she also multiplied and increased in Disciples daily, which being added to the former spoke of, it makes it an impossible thing that they could all meet together in any one place or a few. And in the 12. chapter upon the miraculous death of Herod, it is said verse 24. that the Word of God grew and multiplied in Jerusalem, that is, brought forth great increase of ' believers, and made them exceedingly daily to multiply, so that all these additions upon additions of believers made it an impossible thing that the hundreth part of them could meet in any one place.  
But omitting many Arguments that I could produce from the multitudes of their Preachers, and the diversity of the nations, and the infinite number of the Inhabitants, and from the Miracles in Jerusalem that necessarily called for many Congregations and Assemblies; that one place in the 21. of the Acts may for ever silence all gainsayers, and abundanly prove unto rational men, that there were many, if not numberless congregations of believers then in the church of Jerusalem. If we will but take notice what Saint James, and all the Presbyters of Jerusalem spoke unto Saint Paul, who being all Inhabitants there, and the Ministers and Preachers of the Word in that Church, must all necessarily know not only the condition of the believers there, but for the most part the number of them; now I say it will be worth our pains and attention, to observe and take notice what is there confirmed by the testimony of many witnesses, yea, a cloud of witnesses, and all of them without exception, there was James the Apostle by name, and all the Presbyters of Jerusalem, all Synodians, whose witness was true, and for ever to be believed, and yet they give in this evidence to Saint Paul, concerning the believers in Jerusalem, that there were many ten thousands of weak Brethren here; how many ten thousands more may we suppose were there then of strong Brethren in the Church of Jerusalem? seeing for the most part in all Churches where there are able and learned Ministers it is ever observed, that there are three strong brethren to one weak one, at least more strong brethren then weak ones: Now when there was a whole college of Apostles for the most part resident in that Church, and a whole college of Presbyters, fixed Ministers there and able Preachers, besides a multitude of Priests, and all painful, and laborious, that preached unto them night and day, & instructed them all in their Christian Liberty, and confirmed them in it with miracles; and when they had also for a farther strengthening of them in that their Christian Liberty, called a council and Synod in Jerusalem, and ratified the abrogation of the legal Ceremonies, and that from the Holy Scripture, and the Spirit of God, and did daily preach unto them all this their Christian Liberty; we are bound by the Law of charity to believe there were many more thousands of strong Christians then weak in that Church; yea, our daily experience will persuade any man to believe this Doctrine; Now let us hear what Saint James, and all the Presbyters witness unto Saint Paul concerning this point, verse 20. Thou seest Brother Paul (say they) how many ten thousands (for so it is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews there are which believe, and they are all zealous of the Law; out of the which words we may observe that those Saint James and the Presbyters speak of were all Inhabitants in Jerusalem, for they could witness nothing of strangers, those that dwelled in other places, neither could they have said thou seest them, if they had not been Inhabitants, or if they had been here to day and gone to morrow; for than they could not have been taken notice of; but they speak of Inhabitants, as by many Arguments may be proved, and of all these they assert these things.  
First, for the number of them, that they were many ten thousands.  
Secondly, that they were all believers, Disciples, and very good Christians, yea very zealous ones.  
Thirdly, they do witness, that all these many ten thousands were but weak Brethren, and therefore gave Saint Paul counsel, yea an order, somewhat to connive at their weakness for a time, that he might the better ingratiate himself into their favour; the story is there fully set down.  
Now I say if there were many ten thousands of weak Brethren in the Church of Jerusalem, how many more ten thousands of strong believers may any rational men suppose were then there in that church, where there were a college of Apostles forth most part, and a standing college of able Presbyters, all miraculous Teachers, and assisted immediately by the spirit of God? Surely a few hundred of houses or places could not possibly have held their very bodies, much less could a few hundred of houses have held them to partake in all the Ordinances; so that all men that have not absolutely resolved to give the Spirit of God the lie, yea, to wage war against Heaven, must acknowledge, that there were many Congregations and Assemblies of believers in the Church of Jerusalem, especially when it cometh confirmed by so many witnesses of divine authority. By which it appeareth that there were many Congregations of believers there, as in every house one. So that for this point, I am most assured it is now without controversy, that there were many Congregations and Assemblies of believers in the Church of Jerusalem; and yet all these as the Holy Scripture asserteth in many places, made all but one Church; and the Independents themselves acknowledge, there was but one Church in Jerusalem.  
Now how in any ordinary man's understanding can many congregations be one political ministerial Church, except only because they are united and associated under one presbyterial government? that is to say, under the government of a whole college of Presbyters which the Church of Jerusalem was? for there was many Presbyters there as this 21. ch. testifieth and the 15. chap. and many other places of holy writ, all which had the government over that Church committed to them in common; So that it may be a wonder to all rational men that there should any appear in the world, notwithstanding the abundant evidence out of the holy Word of God, that should yet assert, there were no more believers in the Church of Jerusalem then could all meet in one Congregation: which assertion of theirs, besides the Scripture, very common reason overthrows; for if we consider Jerusalem, it is said to be the city of the great King in which there were never less than seven or eight hundred thousand inhabitants, who daily expected the Messiah; who it is well known when he came had twelve Apostles and seventy Disciples at his command to go and come at pleasure, whose powerful preaching was such, that it is related that Satan was seen fall down like iightning from heaven, that is to say, whose kingdom was overthrown by their ministry, and by all whose efficacious preaching and miracles we have this testimony that at one of their Miracles and Sermons there were three thousand converted at one time, besides daily additions added unto that Church by the Lord, and five thousand men besides women at another, and multitudes of believers both of men and women at another, and that there was daily increase of believers upon increase with a multitude of Priests, besides a whole college of Presbyters settled Ministers amongst them, and that all these should yet prevail to convert no more in future time than could all meet in one Congregation, it seems a thing very incredible: and truly for any to persevere in this error against all reason and against the evident testimonies of holy Scripture, where we have it recorded there were many ten thousands of very weak believers in that one Church besides the strong, it is an open and wilful fight against God and a resisting of his spirit, which is a fearful sin: for all these are convincing arguments to prove the numberless multitudes and congregations of believers in the Church of Jerusalem: And all th●s brigade of arguments militate against the whole Army of the Homothumadon Sectaries, and shall I hope for ever serve to vanquish them all and to make good this field of truth, That there were many Congregations and Assemblies of believers in the Church of Jerusalem, and yet they were not every one a Church or Churches severally considered by themselves, exercising an absolute sovereignty Independent within themselves respectively, as all our new gathered Churches do now here in London: but all those congregations in Jerusalem were all subordinate, and being combined together made all of them but one Church, and were all under a common counsel or college of Presbyters within that Precinct; the example of which Mother-Church is left upon record to all posterity for imitation: and therefore that tenant of the Homothumadon Independents concerning the congregational way, hath no ground for it in the whole Word of God, but is a mere whimsy of their own brain, and hath its foundation only in the air, and will soon vanish or be speedily blown away by the blast and breath of truth.  
Now my other companies drawn out of the Apostles quarters after Christ's death and ascension, they militate against all the Burtonian Independents, who acknowledge that there were many Assemblies of believers in the Church of Jerusalem, but deny they were Churches properly so called; now though by their grant they have lost the day (as in the following skirmishes will appear) yet that all men may see that this sconce of error to which they have betaken themselves, cannot defend their cause; I shall with one company at this time beat them out of that hold, and fully vanquish them in the pitched field: It is recorded Act. 2. v. 42. of all those new converts which were in many assemblies & in many houses, that they continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread and in prayers. This very troop alone serves for the beating of them all out of what bulwark soever they can betake themselves to for shelter: for if all these congregations and Assemblies of believers were equal in all privileges and immunities with any Churches that ever were on earth, and had in them severally whatsoever did make the whole Church of Jerusalem the first form Church, than they were all and every one of them Churches properly so called: But the antecedent is true: Ergo, the consequent; so that to any rational man this question is also out of controversy: for let any man but duly examine, what it was in the whole church of Jerusalem that made it the first form church and a church properly so called, and he shall find the same in every one of those particular congregations and assemblies for the making of them churches properly so called; so that th●y each of them severally may as truly challenge the name of Church, as the whole Church can, they communicating in whatsoever is essential for the making of any church a complete church or a church properly so called, if partaking in all Ordinances by lawful Ministers can make any assembly or congregation a church properly so called: So that by this one company and by this very argument all the whibling reserves of all the Burtonian Independents are dissipated and scattered, and that place of truth maintained against them all: viz. that every one of those Assemblies in Jerusalem were churches properly so called, and yet all of them made up but one entire Church, and they were not every of them severally considered by themselves and apart Independent and exercising an absolute sovereignty within themselves: And therefore this truth shall for ever stand good against all sorts of Independents That many congregations combined together and subordinate to some one college of Presbyters make all of them within their precincts but one entire Church: and that this is God's Ordinance, and not that tenant of the congregational way which hath neither precept or precedent for it in all Gods holy Word: So that by all these encounters and frequent skirmishes and by the mighty power and assistance of the great Lord of hosts the general of all the Armies of heaven and earth, I have vanquished all the forces both of the Homothumadon Independents and all the Burtonian Sectaries, and maintained and kept not only the field of truth, but these two sconces and bulwarks of the same: viz.  
The first, that there were many congregations and assemblies of believers in the church of Jerusalem.  
The second, that all those several congregations and assemblies were churches properly so called: which when it comes to the main battle, will be fully made good, and withal it will be maintained, that all those several congregations made all of them but one Church, and were all of them combined together and subordinate to one Presbytery, that is, to a college of Presbyters, who by Gods own appointment had the rule over them committed to them in common: by all which the doctrine of the congregational way is utterly overthrown, whose tenant and opinion it is, that every Congregation of believers, be it greater or smaller, aught to be a distinct Church or body by itself exercising all Church power and authority within itself Independent; and ought not to have reference or relation to any other church or congregation for matter of government, no farther then pleaseth themselves; and this they affirm to be God's Ordinance and Constitution, whereas in the Church at Jerusalem the Mother-church, there were innumerable Congregations and Assemblies of believers, and yet all of them made up but one Church: For those several congregations, as the Burtonian Independents do affirm, were but branches of that one entire Church; these are their words.  
By all which it now appeareth that it is God's Ordinance and his Appointment that many congregations combined together in any city or vicinity within some Precinct, should all of them within that jurisdiction make up but one Church and be under a college of Presbyters to be governed by them in common, which is indeed a mere ecclesiastical Corporation; and therefore this kind of government might without any offence or diviation from the holy Word of God be compared by me to any civil Corporation, as that of London or the like: For though I. S. and my brother Burton spend much time and many words to no purpose about my simile, yet it will stand for ever immovable and serve to all intelligible Christians for that very end I propound it: viz. to declare the state of the question; yea by I. S. his own words pag▪ the fourth of his Pamphlet it is authorized; for he there after much babble thus expresseth himself concerning this point, when (saith he) we know the true nature of spiritual things, of the devices of God, as I may call them, we may find a resemblance of them in things here below, which are made after them, but we cannot fetch the knowledge of heavenly composures from these earthly things. Thus J. S. speaks there.  
So that I having from the holy Word of God and from the constitution of the Church at Jerusalem the first true form Church and original Church found out the true nature of that spiritual and ecclesiastical government, that heavenly composure and that device of God (as he grollishly calleth it) it was then no sin in me (in I. S. his opinion) to find a resemblance of it in things below. And therefore both he himself and my brother Burton might have saved all that labour they needlessly spent about that simile, which will ever stand good against whatsoever they shall be able to say against it, for the elucidating and clearing of the point of difference between the Presbyterians and the Independents, which was the only end I made use of it for; and there fore all the pother they made about that simile, was but to beat the air and to vent their own vanity.  
But from all this dispute (that I may now speak something concerning Nationall Churches, which the Independents deny) I farther gather, That if many hundred Congregations being combined together under one Presbytery in any great City or Vicinity within any large Jurisdiction, may all of them make up but one Church within that Precinct, and may take its name or denomination from the City or place in which it is: I see no reason why a thousand Parishes, yea ten thousand, all of them embracing the gospel and making profession of the true Christian Religion, in what kingdom, Nation, Province, Country, or Commonwealth soever they be, may not all of them in those several Countries, being all of them combined together and under some grand Presbyteries, take their several names and denominations either from those respective nations or languages, and be called either the Greek Church, or the Hebrew Church, or the Latin Church, or the French Church, or the Dutch Church, etc. or be called the Church of England, Scotland, Ireland, or or such a provincial Church, or such a Nationall Church; I say I see no reason why, if all those several Nations coming in at the sound of the Gospel, and all of them giving up their names to the profession of the Christian faith, may not as well from those several Nations take the name of the Church from the Nation as they may take it from Jerusalem or from any other City as that of Corinth, Ephesus, etc. and so become Nationall churches: I desire therefore any man to give me a good and solid reason to the contrary; for this I am sure of, that it was promised unto Abraham that he should be a Father of many Nations, which he was not in respect of his natural posterity: for he was only in that regard a Father of the Hebrews who challenged Abraham to be their Father; and therefore it must necessarily be in respect of their faith and spiritual parentage in that they are all of them his children in regard of their common faith and belief in the Messiah, whose day Abraham by faith saw and rejoiced in it, which all the Nations of believers do, and therefore they likewise in that respect are called the children, sons and daughters of Abraham, and may therefore be truly called Nationall Churches, which all the Independents with my brother Burton and I. S. deny; for Christ is called the light of the Gentiles, yea there are many glorious promises concerning the calling of the Nations and Gentiles; as that in Isaiah 19 ver. 23, 24. where it is said, In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt, and with Assyria, even a blessing in the midst of the landlord. Here all these three Nations are called three sister Churches, if we mark the coherence. And for farther proof of Nationall Churches under the gospel it is said, Isaiah 55. 5. Thou shalt call a Nation which thou knowest not, and Nations which knew not thee shall run unto thee, which words are spoke of Christ under the gospel, in the which is set down both Gods Call of a Nation, and the Nations Answer to that Call, and there can be no more required to make a Church. And it is prophesied of gospel's times, Psal. 22. 27. And all the ends of the world shall remember and turn unto the Lord, and all the kindreds of the Nations shall worship before thee. And Psal. 72. it is said All Kings shall fall down before him, and all Nations shall serve him. And Psal. 86. 9 All Nations whom thou hast made shall come and worship before thee, O Lord, and shall glorify thy name: Innumerable places to this purpose might be produced for the proving of Nationall Churches; for all Nations are Christ's by donation, Psal. 2. 8. Ask of me (saith the Lord speaking to Christ) and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession: Yea they are his by conquest who hath vanquished the strong man and disarmed him and vindicated the Nations into his own possession; yea they are his by purchase also: viz. all the elect of them, for he hath redeemed them with his precious blood, 1 Pet. 1. Acts 20. Yea they are his by call, for he sent his Apostles into all nations to invite them to come in, Matth. 28. Mark 16. And many of them obeyed the call and are his by covenant, as we may see it Revel. 11. v. 15. where it is said The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. And Paul in the 11. of the ROM. speaking unto all the Gentiles, in as much as he was the Apostle of the Gentiles, saith ver. 17. That some of the natural branches being broken off, the Gentiles which were the wild Olive tree were graffed in amongst them and with them did partake of the root and fatness of the Olive tree; So that now all the Nations were equal in privileges with the Jews in all respects, so that as that was a national Church, so are they, and yet all make but one Church, for there is but one shepherd and one sheep fold, one Church consisting of Jews and Gentiles; now as the Church of the Jews is said to be but one Nationall church, because all the tribes in that Family or Nation, and all the visible and public assemblies of the same being parts of the Catholic church, and living under one ecclesiastical and civil government, were by the profession of the same faith and fellowship and communion of the same worship and government united into one body ecclesiastic or ecclesiastical commonwealth: So for aught I know all those kingdoms, Nations, Countries and Provinces that shall embrace the Gospel (as I said before) and come under the government of Jesus Christ the great high Priest and King of his church which was typified by the legal high Priest and the Kings of Judah and do yield obedience unto him and that government he hath appointed in his church, may all of them, being joined in a particular consociation and community in any country Nation or Province or kingdom, receive their denomination from the several countries & nations in which they are. For the Church eatholick being an homogenial and similar body retains the name of church, into what cities, countries, nations or kingdoms soever it be divided into; for as those many Congregations in the Church at Jerusalem made all of them but one church within its precincts, and had its name from thence; so may the many Parishes and Villages, which being met together in their several bounds, in the profession of the same Christian faith, make but one Church, being all of them through that country combined together under one government, both ecclesiastical and civil; for as for the division of the nations, it is not to be considered, merely as an humane and politic Ordinance, as many conceive, and therefore would make provincial Churches, and Parish Churches a humane invention; for in the 32. of Deut. v. 8. it is said there when the most high divided to the nations their inheritance; so that God was the Author of this division, and gave their several names unto them, and set all their bounds and limits; yea, he hath set the bounds of every man, as it is sufficiently proved by the Apostle, Acts 17. where he saith, verse 26. that God hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitations; so that the division of the whole world into divers nations, and those nations into several Provinces and Counties, and those counties into so many hundreds, and Wapentakes, or Rapes, or Tribes, and all these into so many several Parishes, is said to be Gods own appointment; for he is said to have divided the nations, & tohave set them their bounds; and therefore I can conceive no reason why Parish Churches amongst us may not as well be accounted God's Ordinance, as Parish Synagogues amongst the Jews; and why city Churches amongst us may not as well be God's Ordinance now, as it was then; for so by divine institution they were then in the Apostles times esteemed; and it is well known that in New-England all their several towns, as that of Plymouth, Bostorne, Cambridge, etc. have all their bounds and limits prescribed unto them, and all the people within that precinct, and no farther, that submit themselves to that their government, are said to be Members of each several Church, and of no other; and yet▪ all this is as much politic, as the division of our Parishes and Cities; and those Churches constituted by the Apostles in every city, village and country, were as much politic as ours, and yet are called Gods Ordinances: and truly I know no good reason why our parish churches should not fare rather, and with fare greater reason be of divine institution, than those churches of the congregational way: for it is well known that all the Members in our several Parishes dwell within such and such limits, and for the most part are all well and familiarly known one to an other; and every week, once at least see all one an others faces, and can daily meet together for to watch over one another; whereas those of the congregational way dwell many of them twenty miles one from another, and some threescore miles one from another, and all for the most part a great distance one from another, scattered here and there, so that they cannot possibly one watch over an other, as is pretended, and behold one an others conversation, for that is impossible; and therefore for my particular I know that the parochial or parishional assembling of themselves together for the enjoying of the Ordinances hath precedents for it in holy Writ, and that many, both in cities and villages; but we have not one precedent of such congregations as are now in our new Churches in all the whole book of God; and therefore I conclude that all our parochial meetings are fare more of divine institution, and Churches properly so called then the Assemblies of the congregational way: And by the same Argument I may gather that the Christian Churches now through the world, at least all the reformed Churches may as well be called national Churches, as the Jewish Church was, especially if we look unto the requisites that make a national Church; for two things are required for the making of a national Church; first a national agreement in the same faith and worship. Secondly, a national union in one ecclesiastical body in the same community of ecclesiastical government; as now the Church of England, Scotland and Ireland, have all by covenant bound themselves to maintain the same faith and worship, and by a national union and agreement they have accorded to be under a presbyterial government, and this they all acknowledge to be God's Ordinance, and a way appointed by him of governing his church; and that the Presbyterian government is God's Ordinance, the Independents themselves do acknowledge, but they hold only a congregational presbytery, and we hold, and that from all reason, and from the good word of God, and from many precedents, both city, classical, provincial and national Presbyteries, and ecumenical also upon occasions; for of these kinds of Presbyteries, both the Word of God, and many ecclesiastical Histories do furnish us with some precedents: and therefore for the one we have divine institution for it, and many examples in the book of God; but we have neither precept nor example of that of the congregational way, and therefore it is none of God's institutions, nor none of his devices nor composures, that I may use some of I. S. his rhetoric, but a mere figment of their own brain.  
But now I am to answer to something my Brother Burton hath to say concerning the Presbyters of the Church of England, who pag. 6. 7. of his book, If you (saith he) have not a good presbytery, where shall he, viz. that is scandalised or offended, go to complain? He may go and appeal higher you will say, and what if the higher the worse? Good Brother (saith he) either provide the people of the Land an honest godly Presbytery, that may be as so many Angels to gather out of Christ's kingdom every thing that offends; or else let there be a tender care of tender consciences, and some provision made for them, that they may not be scandalised by being forced to be the companions of the scandalous. Thus my Brother Burton.  
Here is a double If propounded merely to amuse the people: for it is not unknown to all men that the Parliament, the great council of the kingdom, endeavoureth to cast out all scandalous Ministers, so fare as their power extendeth through the kingdom, if by information and sufficient witnesses they can be proved to be such; so that every conscientious and intelligible man may see there is very small ground for the doubts and fears, either of my Brother Burton, or any of that Fraternity, that there will not be a good Presbytery set up, and as little (when they cannot deny but the godly if offended may go and appeal higher) for either he himself or they to make such a supposition; what if the higher the worse? If I should conclude, that these doubts were conceived, nourished, and brought forth out of the womb of faction, my Brother Burton with his complices would call it railing; therefore to avoid (ifit be possible) their unjust censures I only say thus much, that both he and all his brethren use an uncharitable way of arguing (which is the best construction can be made of it) for thus they may traduce any man, yea, any government, or any way of God at pleasure, with a detracting if. But here lies the mystery; the only way my Brother Burton and his associates have to advance Independency, is to cloud the truth of God under dark expressions, and to eclipse those shining Lights, the faithful godly Ministers throughout the kingdom, that the Lord hath set up in his Church, that so the people may not hear the voice of God speaking in them, by which means the understandings of many are wrapped up in error, obscurity and darkness, as in a mantle, and the ungrounded and unwarrantable notions of Independency are received by them as new Lights, they being very pleasing to flesh and blood: for man naturally hath an ambitious, boundless spirit, and from the beginning would not be limited by God himself, and the Independent doctrine being without bounds, teaching that it is free for men to believe, practice and preach abroad their several opinions (calling it liberty of conscience) this is such a Light that all the sons and daughters of darkness will willingly walk in. But should the Independents obtain their desire, wherever this new Light were set up, it would prove no other liberty then that which our first Parents Adam and Eve gained for their Rebellion against God's command, which was to enslave themselves, and all their posterity to sin and Satan; and most certain it is, that such a liberty as the Independents do teach, seek, and (joining with all sort of Sectaries and Libertines) plead and stand for, would bring confusion, and an irrevocable curse on those kingdoms and countries as shall tolerate so great abominations, and cause the Lord who hates Laodicean lukewarmness in Religion, to spew them out of his mouth, Revel. 3. 15. 16. But before I pass on, I will take this liberty to say unto my Brother Burton, that whatsoever with his Ifs he can plead against our Presbyters, may be said with much more, and with fare better reason against the independent Presbyters, if they be wicked or heretical; for from them there is no appeal for relief by any amongst them never so much wronged; and therefore all such kinds of arguing against our Presbyters, is as altogether uncharitable, so but trifling. But my Brother Burton calls upon me to provide the people of the Land an honest and godly presbytery; from whence it appears that in his and his brethren's account all the Orthodox, faithful and godly Presbyters in the Land at this day, who differ from the opinions they have lately received, are neither honest nor godly: for if there be (as most certain it is there are many) honest & godly Presbyters provided for the people of the Land, it is strange he should speak in such a manner, as if they were altogether wanting, for so his words do intimate; for why otherwise should he make such a request to me of providing an honest & godly presbytery, if he or they believed we had a godly Presbytery already, who notwithstanding he knows hath no power to perform it? Truly all his Argumentations are very uncharitable, & no way beseeming a Brother; for charity is kind, and thinks no evil, 1 Cor. 13. 4. 5. But were it so, that it might be taken pro confesso, that there were not any such set up in this land, which were to deny the Suns shining at noonday, did he and the Independents indeed and in truth unfeignedly desire such a presbytery should be set up & established, why do they not, as they falsely accuse them, first prove them to be enemies of Jesus Christ and his Kingdom, and not a godly and an honest presbytery, and then as in duty they are all bound earnestly in the first place seek to God, that he would send faithful Labourers into his Vineyard, and secondly to authority, that they would set up an honest and a godly presbytery, and give unto them full power that they may be as so many Angels to gather out of Christ's Kingdom every thing that offends according to the Word of God, which all the knowing godly Presbyterians (Ministers and people) do heartilydesire, that so not truly tender consciences may be scandalised? this I say were the duty of them all, and not to make suppositions & needless requests to those that have neither power nor authority to do it. But the Independents are so fare from this, that they have made it their design hitherto, to hinder the work of Reformation by raising up questions continually, as being always unsatisfied (and by seeking to stir up the people in their preach and Pamphlets against the Presbyterians) and that merely to oppose, retard and keep off a settled government in the Church of God (saying) what haste is there of that? and in the mean time they fish in our troubled waters, and yet their strongest and most effectual baits wherewith they allure and catch the poor silly fishes, I mean the simple and unstable people, is this, to tell them that there is not any Church▪ government settled, and that as they have waited many years already, so they may wait as many more, and be as fare off from Discipline, and a through Reformation as they now are, saying withal, if they do wait to have a presbytery set up, what if it be not a good one? and what if they have not power to gather out of Christ's kingdom every thing that offends? affirming, that as it is uncomfortable, so it is absolutely sinful, to live without the Ordinances, which amongst the Saints, and none but believers in their Congregations they may enjoy. Thus whiles the Independents do labour and endeavour with all their might to oppose the settling of Church▪ government, they make the want thereof the most powerful and prevalent Engine and Argument to draw the people into their way; and upon the occasion of these Interrogatories or queries, and of these Ifs and Ands of my Brother Burton, and his confedertes, I shall set down some of their Independent practices well known to many thousands in this kingdom besides myself, by which their ingratitude, both to God and men, and the restlessness of these men's spirits will the better appear to all such as are not blinded with a previous or prejudicated opinion. So that all men of discerning spirits by beholding their juggle and unwarrantable proceed, may learn to shun them, and to take heed of them, and all their byways. It is well known that in the time of the prelates power, the removal of a very few things would have given great content unto the most scrupulous consciences: for I myself can speak thus much, not only concerning the conscientious Professors here in England, but the most rigid Separatists beyond the Seas, with many of which I had familiar acquaintance at home and abroad, and amongst all that ever I conversed with, I never heard them till within these twenty years desire any other thing in Reformation, but that the Ceremonies might be removed with their Innovations, and that Episcopacy might be regulated, and their boundless power and authority taken from them, and that the extravagances of the High Commission Court might be annihilated, and made void, and that there might through the Kingdom be a preaching ministry every where set up. This was all that the most that I was then acquainted with desired in the Reformation of Church matters. Indeed within this sixteen years I met with some that desired a more full Reformation, and yet if they might have enjoyed but that I now mentioned, they would have been very thankful to God and authority, and have sat down quietly. But yet I say the extremest extent of their desires, reached but to the removal of all the Ceremonies and Innovations, the taking away of the Service book, and the putting down of the High Commission Court, (which was called the court Christian, though it was rather Pagan) and the removal of the Hierarchy, root and branch, and the setting up, and establishing of a godly presbytery through the kingdom; this was I say all and the uttermost Reformation that was required by the most scrupulous men then living that I knew; yea, I can speak thus much in the presence of God, that Master Robinson of Leiden, the Pastor of the Brownist Church, there told me and others, who are yet living to witness the truth of what I now say, that if he might in England have enjoyed but the liberty of his Ministry there, with an immunity but from the very Ceremonies, and that they had not forced him to a subscription to them, and imposed upon him the observation of them, that he had never separated from it, or left that Church. This I can depose; so that all men may see, the very dispensing with the ceremonies would then have given great content to the most austere professors; how much more may any man suppose would they have sat down satisfied, if but the very ceremonies then might have been removed?  
Surely if the prelates had not been infatuated, and had they but in those things a little connived, and would have abated somewhat of their rigour, for aught I know, they might have never been questioned, but they might have enjoyed all their honours and greatness, and whatsoever they could have desired, and that with the good liking of all the people; had they I say but dispensed with those needless vanities, and had they but favoured honest and godly Ministers, and set up Lights, I mean good Preachers in the dark places and corners of the kingdom, they would have been beloved and reverenced of all men, and no man would have envied their Magnificence: yea, I am most assured had they but favoured good and godly men, the whole kingdom would have been their friends; and whereas they all at last petitioned against them, they would have supplicated in their behalf, that they might still have continued in their authority. But through their own pride, and from an ambition of Lording it over their brethren, and by their tyrannical practices, and licentious living they have brought confusion upon themselves, and been one of the principal causes of all the miseries and distractions, and of all the bloodshed that the three kingdoms are now involved with; and for aught I can discern our Independent Predicants now treading in their steps, and seeking to be the sole and only men, and to set up their new government, which is more groundless than that of the Prelates, if the Lord of his infinite power and goodness prevent not their design, they are in a way to bring a greater confusion upon both Church and State, and the three kingdoms then that which were are all now embroiled with: For I have heard them peremptorily conclude amongst themselves, making use of that saying of the Prophet, that they shall come to thee, and not thou to them, intimating by those words that they would never submit themselves to the Presbyterian classical Government, but that all the Presbyters must come in, and yield to their Independency, so that if they persist in this their groundless Resolution, we may never promise unto ourselves any peace or quiet, unless they may have what they aspire to, and what they desire; and for aught I know there will be no end of their demands, nor no limits or bounds to their requests and prayers: for they look every day for new Discoveries, and expect yet more new Lights, saying, that all truths are not yet fully revealed, and therefore according to those they say they must act and be moved; so that by this their doctrine, there will never be a period of their Grolleries.  
And all men may well perceive what an endless work they that shall satisfy the Independents will have by their very beginnings: for to my knowledge the chiefest of them, and those that are now in highest esteem in that Fraternity, and the chiefest men and women amongst them at the beginning of this Parliament, desired only the removal of the Ceremonies, and all Innovations, the removal of the Service book, the putting down of the High Commission Court, and the taking away of the Hierarchy root and branch, and the setting up of the Presbyterian government as it was in other Reformed Churches, and especially in that of Scotland, and that was all they then desired; and there were then none in all the city of London that more honoured the Scots to my knowledge than they: None that entertained them more nobly and freely (which was the honour of our nation, and for their own reputation) none that frequented the ministry of the Scots more, and that more zealously attended upon it every Lord's day whiles they were lodged by London-Stone than they: so that I do not know at this time an Independent in London, especially of the principallest of them, that were not then great Lovers of the Scots, and very desirous of that Church-government here in England, that is now amongst them, and which they have since covenanted for; yea, they were the only people that brought in the Scots; and yet behold now the vanity and instability of all these men, there are not any, neither in city or country that more malign them, and are now greater enemies to them and the Presbyterian government than these very Independents, which makes me think that it will be as impossible a work for the Parliament, or any authority to satisfy them, as it is impossible for the whole world to satisfy the avarice of a covetous man, one story of the which comes now to my mind, which I shall at this time relate upon my own knowledge, which somewhat suiteth with these times in which we live.  
I being one day some twenty years since at a great Festivity in a Doctor of physics house here in London, he in a merry way related unto his guests how poor he came into this city, professing unto them all, that he was not worth six pounds in the world, books and all at his first coming, and that being entertained into the Family of one of Queen Elizabeth's Doctors of physic to her person, for to teach his children, he so pleased the humour of the Doctor, that he let him have the use of his Library, and communicated unto him the way of his practice, and gave him many excellent receipts, and he remaining with him some five years, it pleased God to take away the Doctor, and his Apothecary taking a very good liking to him, persuaded him now to practise physic in his place, wishing him withal to take some convenient house by him, promising him that he would further him what he could, saying moreover that he doubted not but by the praise, and the goodreport he would give of him, to make all those noble personages that were the doctor's Patients, to make use of him, and he would do all this upon condition that he would use no other Apothecary but himself, to which the Doctor willingly condescended: whereupon the Apothecary so bestirred himself that he made good his promise and brought him into the greatest practice of any physician then in London.  
But said he, when I first began to practice, being very poor, I thought with myself that if I could with all my pains and industry get but an hundred pounds a year to live upon when I am old, or leave to my Family, I would never aspire to greater riches: and truly, said he, within the space of one year I got above two thousand pounds and purchased an hundred pounds a year, and then I thought with myself if I could but make it up two hundred, I would rest contented without any farther ambition, and I within less than one years' space made it up two hundred pounds per annum, and then I thought if I could but make it up five hundred pound a year, I would never desire any more, and within a few years (said he) I made it up five hundred pound a year; and then I thought with myself if I could now but make it a thousand pound a year, I would then be content, and within a few years I had my desire: And then I thought with myself if I could make it up but two thousand pound a year, I would never desire any more wealth; and before I was fifty years of age I had, saith he, purchased two thousand pound per annum: And then I thought with myself if I could make it up but three thousand pound per annum, I would then go build hospitals and rest abundantly satisfied; and truly, saith he, within a few years I made it up above three thousand pound by the year and by my troth, said he, I am now as covetous as ever I was.  
This story did I hear that Doctor tell in way of gloriation to many: but it may very fitly be applied to all the Independents, who are as boundless in their desires as this Doctor was in his covetousness; Oh, said they a few years since, were but the Ceremonies removed with the Innovations of the Prelates, we would be satisfied; and when they were gone, if now the service book were but cast out of the Church, we would be content; and when that was cast out, now if the High Commission Court were put down we should then be satisfied; and when that was put down, then if the Hierarchy were also taken away root and branch, than they should be satisfied; now when that was gone, if we could have but the Presbytery established, and that it might be with us as in the other Reformed Churches, and especially that of SCOTLAND, than we should be abundantly thankful to God and to the Parliament, and we would rest satisfied for ever.  
This, to my knowledge, was the language of all the Independents, and all that I now say can be proved by a cloud of witnesses.  
Now I desire all men to take notice how these men are satisfied with that Reformation which they so ambitiously desired, and that is now established amongst us, when God and the Parliament hath granted them all they could or did then desire and crave for, they are yet as unsatisfied and as covetous for more things as that Doctor was of more money, and so for aught I can conceive no state in the world will ever be able to satisfy their vast and unlimited wishes. I may truly say of them that an unthankfuller generation both to God and authority never appeared in the world, than these Sectaries are; but withal I shall ever believe that their Teachers and Itinerary Predicants have been the principallest cause of all their unsatisfiedness and of all their distractions, and especially those Homothumadon brethren, those fugitives that ran into Holland and New-England, that cowardly left the cause and since have brought over their New Lights here amongst us, to the darkening of the truth itself, and disordering of all things, and hindering of Reformation: for they chief and those that have followed those ignes fatuos that they set up, have occasioned these miserable distractions and divisions that are now every where through the Land, which if they be not speedily looked unto, will bring desolation upon the three kingdoms, all the which giddy-headed unstable men I can compare to nothing more fitly then to the Turkish Drums, Trumpets and whistles, and that in two respects: They that have read but the History of the holy War shall find that when the Christian Princes went up to fight for the sepulchre, that many thousands of them found graves there for themselves, which happened unto them not from any want of valour in the Christian Army, but by the disordering of their ranks and files: which gave occasion to the Saracens and those barbarous people to break in upon them, and to cut off many thousands of them, which disorder happened unto them upon this occasion. The European horses being only acquainted with the warlike music of their own holy Army, never having heard so much as the very sound either of the Turkish drums, trumpets, or whiffels those unsanctified instruments, when the Christians and Infidels came to join battle, and that the Armies approached one to another, the Turkish drums, trumpets and whiffels made such a barbarous noise in the European horses ears, that they were so scared and affrighted that they began to run like mad, and broke through all their own ranks and files and so disordered the whole Army that it was a thousand to one they had not been all cut apieces at the first encounter. And even after the same manner have the Homothumadon brethren and all their disciples those their I tinerary Tub▪ men like so many drums, trumpets and whiffels with their barbarous noises out of their several Tubs in the ears of poor creatures both men and women that were acquainted with no such music as is exercised by those of this new militia, as that of the congregational way, and Church fellowship, and the Church way, and the way of the Saints, and of new Lights, and new borne Truths, and of the great things of eternity which come only out of the womb of God and from between his legs, from God's immediate hand, by providence not to be explained, just as a lot, etc. For these with many such are the noises they have now made in the ears of the poor silly creatures that they have made them all run mad to the disordering of all things and disturbing of the whole Christian Army that might by the power of God if we had been well ordered, without these divisions and distractions they have made amongst us, been able to have encountered with the whole host of Antichrist; but there is this difference only between the Turkish drums and whiffels and these our whiffellers, that they only scared a few horses and made them mad, but these have made men and women mad amongst us with these their new and barbarous sounds of those their new ways, and this is the first thing wherein they are like the Turkish drums and whiffels.  
Now as those Turkish instruments though they made a terrible noise, yet there was nothing in them but wind and ventosity; so these our whiffellers, & Tubmen, for the most part, if they be but looked into, there is nothing in them but mere vapour and frothy windiness which they spread & blow abroad in the ears of simple creatures, persuading them that the Presbyterians will be more tyrannical and lordly then ever the Prelates were, and that they are an Antichristian brood, the sons of Belial, the enemies of Jesus Christ and his kingdom, and that the people ought not nor cannot lawfully hear them or read any thing they writ or publish to the world, persuading them that all they writ or preach tendeth to nothing but the disthroning of Christ & the setting him up as a Pageant King; but indeed all their endeavour is but while they cry hail Master, to crucify him, as the wicked Jews did, and with such uncouth & barbarous noises as these they have put the people generally into such a heat, fury and distemper against all the Presbyterians, as they have deterred many thousands from so much as hearing them or coming into their presence, yea if at any time any of them but accidentally happen into their company they find them more barbarous towards them then the very Turks were toward many Christians even when they had them at their mercy; and I am confident were the Presbyterians at their mercy, they would find less courtesy from them then from the very Saricens; and I have very good grounds for this my persuasion from that insolent behaviour I myself have seen them exercise towards all sorts of Presbyterians, but principally towards the Ministers whom they affront often and that in an unseemly manner in the very Churches whiles they are in their ministry, and when they go and pass along the streets and when they pass but through the Towns where there are any store or company of them; for they cannot ride by any of them without some reproachful calumny or other or without some uncivil behaviour which would not be tolerated in very barbarous Nations. And as for myself it is well known that neither mywife nor my poor children can pass quietly by the streets for them without some contumelious disgraceful language from them: and for my own particular though I never wronged them, I can truly say and can also prove it, that I have and that often, after they heard I differed from them in opinion, suffered such inhumanity from many of them, as scarce ever any man did from the most uncivilized people living, they usually railing of me to my face, and such of them as I know not nor never to my remembrance saw before their assaulting of me: and they that carry themselves fairest towards me, either puff in my face as they pass by me, thinking to provoke me, or else make odd faces at me, or stare on me as I pass by them like a hare in a form, and they have often professed unto many that they had as leive meet the devil as me, and said that I was a devil and that I looked like the devil and like Cain, and a thousand more such expressions they have upon all occasions in their mouths concerning me, besides whatsoever they have published in their Pamphlets, and besides all their filthy and infamous language they daily use to the defaming of me and mine.  
But this is not my condition alone, but so they deal with all those faithful and godly Presbyterian Ministers, all which confirms me in my opinion, calling them ugly fellows, and bland asses, and Presbytyrants, and loading them with all manner of reproaches, so that they have made them all through the kingdom so hateful and infamous as they cannot dwell safely in their houses where there is any increase of them; and all that I now write can sufficiently be proved by many witnesses, which passages of theirs towards all, corroborates me in my persuasion: So that by these barbarous practices of all the Sectaries and by these their uncouth sounds they have so scared and terrified the people that now the name of a Presbyterian is formidable to many, and it is enough to hinder any from preferment that they can but blast with the name of a Presbyterian; and this also hath been generally observed, that there is scarce a man found to have been familiar at any time with any of the Sectaries, that if he once come to declare himself to stand for the Presbytery, that ever they could endure after, whatsoever love they seemed to show towards him before that time; yea it is farther observed, that scarce ever any man of what rank or fashion soever he were that familiarly conversed amongst them, that they have not afterwards betrayed or blasted their in honour and reputation, yea I could tell many a sad story to the deterring of any Presbyterian for ever being familiar with any of that brood, and I shall ever be able to prove that when some of them that were poor unlearned and obscure men, yet for their seeming holiness have by great Parsonages been entertained in their families, and whom they made their principal companions, these most ungrateful and treacherous fellows have made use of this their noble courtesy and humanity but to find how they stood affected to Independency, and when they perceived that they were not for their purpose, though otherwise they were very moderate men, yet they raised many infamous reports of them, yea they so blasted them in their honours as they could never after recover their reputation: So that it is a wonder to me that any cordial real and solid Presbyterian will familiarly converse with them, when they have daily so many sad precedents of their treachery before their eyes. And for my part I wonder how any truly godly people dare come in their company, much less hear them preach, especially when they pray they may not be led into temptation, and when they have a special command to take heed of all seducers, and are so frequently in holy Scripture forewarned to decline all society with them; which they according to Gods command ever aught to avoid: For Saint Paul speaking of false teachers in the fifth of the Galatians, wishes that they were cut off, and in the first chapter of the same Epistle v. 8. 9 he faith there, that if an Angel from heaven should preach unto them otherwise then he had taught them, that they should account him accursed, therefore surely he would not have any of Christ's Disciples and scholars familiar with false teachers and such as teach the people otherwise then Paul had taught them, which all the Sectaries do, and much more ought all those that know the doctrines and practices of the Sectaries of our times, & how dangerous a generation of men they are in all respects, and how many have been utterly ruined & undone in their souls and in their estates and reputations by their familiarity with them, to shun them. Surely it is a great provoking of God when they know his blessed Will, who hath said, Matth. 15. 7. Beware of false Prophets which come to you in sheep's clothing, but inwardly are ravening wolves, that yet they will not take heed of them but run after their preachments; for this is indeed to thrust themselves into temptation and put themselves upon needless danger to the ruining of their own souls and the souls of those that are committed to their charge in their families whom they are by God's command to bring up in the nurture and fear of the Lord, and to instruct in the way of truth and righteousness, which the Sectaries do not walk in, (as I have sufficiently proved both in my Epistle to the Reader, and through my whole Book) and therefore aught to be shunned and declined whatsoever seeming holiness and sanctimony they pretend to the World. Without doubt the deceivers in Paul's times were as seemingly holy as any of our Itinerary and Independent Praedicants; for he saith of them that like the devil they transformed themselves into angels of light and appeared like the Ministers of righteousness; and the Pharisees in Christ's time seemed very glorious outwardly as our Saviour speaketh of them, and yet he commanded all his followers to beware of the leaven of the Pharisees and of the leaven of Herod, he would have none of his Disciples familiar with them, but enjoins them all to take heed of their doctrines: And Saint Paul 2 Tim. 3. 1, 2, 3, 4. saith, that the last times will be perilous and dangerous times in regard of the false teachers that should then arise, and after he had made a description of them that they might know them, which in every thing agrees with the Sectaries of our times, he saith of those seducers, that they shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, covenant breakers, false accusers, that is in the original, devils, incontinent, fierce, despisers of those that are good, treacherous, heady, high minded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof. Now after he hath deciphered them he gives all men a special command to avoid their society, saying, from such turn away, he enjoins all men not so much as to hear them: And compares them to Jannes and Jambres those sorcerers who withstood Moses, and says of those seducers that they also like them would resist the truth, they being men of corrupt minds and reprobate concerning the faith. Truly if ever the Scripture were fulfilled in any age of the world, it is now fulfilled in these our times, there being not any part in this whole description of those dangerous▪ seducers that doth not in every branch of it agree with the Seducers and Sectaries of ours the most dangerous times in that regard that ever were in the world: And therefore it concerns all men that desire the peace of Zion and the welfare of their own souls, to take heed of them all, lest they be found fighters against God: for we have precept upon precept to this very end given by all his holy Prophets, Christ and his blessed Apostles to shun them; and Saint John in his second Epistle v. 10, 11. saith there, speaking to all Christians, If there come any unto you that bring not the doctrine of Christ, entertain him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds. Now we know the Sectaries of our times teach such doctrines as were never taught by Christ nor any of his blessed Apostles; how then dare any that have the name of Christians be familiar▪ with such and entertain them in their houses? especially when Saint Paul saith 2 Tim. chapter 2. verse 19 Let every one that nameth the name of Christ depart from iniquity or evil.  
And what greater iniquity and evil can there be, then to live in the open violation of God's Commands? for in the very same chapter he exhorted them, ver. 16. 17. to shun profane and vain babble, (which is the practice of the Sectaries) saying they would increase to more ungodliness, and that their words will eat as doth a canker, of whom is Hymeneus and Philetus, who concerning the truth have erred, saying, that the Resurrection is passed already, and overthrow the faith of some; he nameth some of the Sectaries there. Now here also we are commanded again to avoid all evil, whether it be the evil of Doctrine, or manners, or evil company, and especially to avoid and shun all false Teachers, whose doctrines eat as a Gangrene, such as are the new Doctrines of our times, which are inferior to none for evil, impiety and wickedness that were ever yet taught in the world, as ye may see in Learned Master Edward's Gangrena, and therefore it concerns all to shun the evil of all Sectaries company and fellowship; and in the 6, chapter of his 1. Epistle to Tim. verse 3. as if he could never have given caution enough, he saith there, If any man teach otherwise, (than he and Christ had instructed Timothy to teach) and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, from such with draw thyself. If Timothy which was a well grounded Christian, an Evangelist by his place, if he were again and again by the Holy Apostle commanded to shun and decline the company and familiarity of all false Teachers and Seducers, how much more ought all other Christians that are so much inferior to Timothy in all respects to take heed of all Sectaries, especially when we by our daily experience find how many they have misled and seduced?  
Truly it hath been the great Rebellion of both Ministers and people in these our times, contrary to the command of God, to follow them, and to lend them not only their ears, but their Pulpits and Churches to preach in; and doubtless whatsoever they may think, they have both of them much to answer for before God, as being the principal causes of the ruin, and misleading of so many souls, and if the State do not speedily take order for the suppressing of all those wicked Deceivers, the times will grow more dangerous and perilous, not only in regard of the precious souls of many, but in respect also of the peace and quiet of the Land, for all things will speedily run to confusion, and the Sectaries will bring down God's judgements upon the Land, by their damnable and desperate Doctrines, and ruin upon the very Parliament, and the States of the kingdom; and there will one jack Straw, or other, or one What Tyl●r, or some worshipful Knipper or other be raised up to be a deliverer of their sovereign Lord the people, out of the hands of all Prerogative, and King-creatures, and out of the hands of their own creature the Parliament: The Lord awaken the Parliament, the Lords and peers of the kingdom, and all the governors through the same to stand now all upon their Guards, they having had so many Warning-Peeces, both in the Army, and in the city, both in Pulpits and Pamphlets what the Independents and Sectaries intent to do. Were there no other Books but john lilburn's, who knows the mind of his brethren, and the great concourse of people that follow him, and countenance him in his wicked practices, it were enough to awaken the whole Kingdom. But when we daily hear and read what peter's, Salt-marsh, Dell etc. those worthy Saints both preach and print, and what gallant fellows they have now with the sword in their hands, and what privileges they claim unto themselves, it is a matter of wonder and astonishment to me, that they are not all of them timely looked unto, and it stranges me most of all, that there should be any of those Sectaries permitted through the kingdom to bear any office of charge committed unto them, or to have any other weapon offensive or defensive in their hands, than a bodkin or a thimble, which were the only iron many of them wore before these times; for it is well known that all the Sectaries in the kingdom within these six years, were as much afraid of the Artillery Guarden, and of the Military Yard, as they were afraid of a cathedral Church; and the roaring of the Ordnance and Canons, and the noise of a volley of shot, the sound of a Trumpet, and the beating of a Drum were as formidable music in their ears, as the noise of a pair of Organs or Sackbuts, or the singing of the Choristers in Paul's, Westminster-Abb●y, or in the King's chapel, and yet now they can begin to talk of the sword in their hands. It is not good that such children as these are should be suffered to have such dangerous weapons in their fingers. It was not thought fit by our forefathers, who were commended for their wisdom, that any Papists should sit in the Parliament, and our ever to be honoured Worthies now sitting in that great Conncell did not think it for the kingdom's safety, that any Papist should be of the King's council; and at the first sitting of the Parliament no Monopolists, or Gatherers of Ship-money, or Pattentees, or any such creatures, though they were lawfully chosen by the people were suffered to sit in Parliament, but were thrust out as being suspected they would prove bad instruments to the State; and therefore I say notwithstanding the people's election they were immediately dismissed the great council, and the people were to make a new choice. For my own particular I will speak my conscience in this point, and leave it to the judgement of all intelligible and wise men, such as love their Religion and country, I see no reason that any Sectary whatsoever, whether Independent, Antinomian, Anabaptist, Seeker, etc. or any Fugitives that have ran over into Holland, or New-England to set up new Churches there, should be suffered to sit in the Great council of the kingdom, which without doubt will with all their ability and power labour to maintain their several factions, all which tend to the ruine●of this State and Kingdom, and to the destruction of all our liberties; and therefore I conceive they are as dangerous as ever the Papists were; yea, the tenants of many of them are more destructive to all Government then ever those of the Jesuits were, or the most inveterate Papist that ever yet put pen to paper, and if the Papists were not suffered to sit in Parliament, I shall ever believe it will not consist with the safety of the Land, that any Sectary what ever should sit in the great council, especially it being daily perceived that all the Sectaries through the land have their encouragement from some of them to do mischief every where, but if the people through the Kingdom will not humbly perition the Parliament, that all such with all Minors and Novices should be put out of the Parliament, it being proclaimed by God himself as a curse to that people who have children for their Princes, Isa. 3. whether they be children in respect of years or discretion, than it is a sad presage of that kingdoms and country's ruin, where the people are not only divided amongst themselves, but their counsels also, which they are through the whole land in all their Committees by reason of these Sectaries and Independents on all sides, who are the only fomenters of factions and divisions, and by this means have got all the wealth and riches of the Land into their own hands, with most of the strength▪ with the ruin and miseries of many. The Lord open the eyes of all the people that they may timely see into their danger, and petition the Great council, that all the Sectaries may be removed out ofall offices, and Committees, and places of trust through the kingdom. But if any of them shall brag of any service done for the State, it is well known they were not the only Actors in that employment, but ten to one better Christians then themselves did the work, though they have got all the honour from them, and have been ever well paid for it, when the other wanted their moneys, and therefore they having been so well regarded already above others they may hold their peace, and be latisfied; for it is well known that not one of a thousand of them before the wars begun was worth any thing, yet now they are known to be very rich and wealthy, when such as were borne to great estates, and were as serviceable to the Parliament, and faithfuller to it, with fewer self ends then they have been, are many of them destitute of livelihood, and many more of them by the calumnies and lies of the Independents and Sectaries, are now in disgrace, and all their service is forgotten, all the which things, besides the dangerousness of these men's Doctrines, should teach all men to avoid and shun both their teachings, and teachers, and complices, and abetters.  
This I thought fit out of my love to my country, and out of my desire of all men's salvation to speak. If my words shall find any esteem, or any shall for sake the errors of their new ways, by seeing the truth, I shall rejoice and count myself happy; but if men resolve to persist in their erroneous opinions and by-paths of ignorance, I will say with the Apostle, 1 Cor. 14. 38. He that is ignorant let him be ignorant still.   

THE utter Routing of the whole Army of all the INDEPENDENTS and Sectaries, with the total overthrow of their Hirarchy, that new Babel, more groundless than that of the Prelates.  

THe Apostle Saint Paul in the fourth of the Ephesians, exhorting all Christians to walk worthy of the Vocation whereunto they were called, and to behave themselves as beseemed Brethren; wisheth them with all lowliness and meekness, with long suffering and patience, to bear one with another in love: And useth a forceable Argument, to move them to brotherly kindness, Because, saith he, there is but one body and one spirit and one hope of Salvation: We all worship one God, we are all consecrated to him with one baptism, and we all hope for one and the selfsame glory: Therefore as there is but one Lord, one faith, one baptism; so be ye also of one mind, live in love, and keep the unity of the Spirit in the bond of Peace. If ever there was need of this exhortation, there is now singular use of it, especially in this distracted Nation wherein we live. For the division of a Kingdom is the ruin of it: the division of a family destroys it: the division between brethren brings a confusion amongst them. It hath ever been observed, That diversity of judgement & opinion hath made a difference in affection. The difference between the Jews and the Samaritans in points of Religion, made the Disciples desire, That fire might come down from heaven to end that controversy. The difference between us and the Papists, and the diversity of opinions between us, made them, because they could not bring down fire from heaven, fetch it out of hell, to blow up the Parliament; and because that had not the desired effect, and the diversity of opinion still remaining, makes the difference of their affection from us so great, that nothing can expiate their indignation against us, but the utter internetion and destruction of us all; and this and this only, next unto our own sins, is the cause of all those fatal calamities this miserable kingdom is now embroiled with. And therefore, all care and diligence among brethren, should be used to get a right understanding one of another, and to move them to bear one with another, and ever to call to mind the saying of Abraham to Lot, Gen. 13. Let not us contend together for we are brethren. I am most assured, if there were a right understanding of the differences that are now among brethren, there could not be such bitter expressions one against another, and such alienation of affection as is now too frequent and too well known to the common enemy. We are commanded, If it be possible, as much as lies in us, to be in in peace with all men, Rom. 12. 18. And the fruits of discord are set down in the 5th of the Galathians verse 15. If saith the Apostle ye by't and devour one another, take heed ye be not consumed one with another, and in the 20. verse. Hatred saith the Apostle, variance, emulation, strife, heresies etc. and envyings are of the flesh, and they that do such things shall not enter into the kingdom of God. A double misery follows those that do these things, misery here, and misery hereafter, it excludes men out of heaven. The contemplation of the sad condition, that will inevitably come upon that Land, kingdom, and Church, where those variances and heart-burnings are, and where there is such diversity of opinions, and by reason of them, such difference in affection, put me chiefly upon this employment, to see and try, if by any possible means, I could, by showing wherein the difference between the brethren lieth, be an instrument of a good accord amongst them: resolving with myself by God's assistance whatsoever others do, to observe to the uttermost of my abilities, the royal Law, Jan. 2. 8. I do conceive, that if there were a right understanding one of another's opinions, the world would wonder there should be such invectives in every pamphlet one against another, and such variance among those that are joined together and that with nighest relations. The truth is, the misunderstanding of each others opinions and the mis-prisian of each others intentions, is the only cause of this diversity of affection which to the dishonour of God and of our holy profession, and indeed to the disgrace of Christian Religion, every where too much venteth itself. And therefore as Abraham said unto Lot, so say I to all those that love the truth in sincerity and wish the Peace of Zion; Let not us contend, especially with evil language, for we are brethren; we have one father, we worship one God, we have one light, one truth, one way. And this I profess to all the world, That I contend not for victory, but for that ancient light, the faith once delivered unto the Saints, Jude 3. For that truth which we have heard from the beginning, 1 John 2. ver. 14. for the old way, verse 6. The way the truth and the life, joh. 14. and for the honour of that Church against which the gates of hell can never prevail; in the which there are all those undeceiveable marks, as are able for ever to declare her to be built upon the foundation of Peter, in which the gospel of Jesus Christ is purely and sincerely both preached and believed, and where the Sacraments are rightly administered, and in the which there is the true invocation of God, and all other requisites that make her a true Church; and from which there is no just cause of separation. That I have dedicated this Treatise to no man, nor sought the patronage of any Authority, no mortal creature I presume, will blame me, knowing my Reasons. For writing in defence of the Prerogative royal of Kings, against papal Usurpation; I dedicated my book unto the King of great Britain, France, and Ireland, supposing myself safe under his protection, whose honour and imperial dignity I maintain: but all men know, what misery to the ruin of me, my wife, and many small children came upon me by it, through the power and exorbitant authority of the Prelates: so that for my duty and Loyalty to the King, I had a prison for my reward, and the scorns and contumelies of the world to comfort me in it. And when I most humbly petitioned his highness, complaining against the injustice done me, and most submissively supplicated his Majesty (who was the Caesar to whom only I could then appeal) that he would be pleased to grant me one of these humble requests, either That his Majesty would be pleased, but for one hour to give me a hearing of my just defence; or if that could not be granted, That at lest he would then grant me that liberty in his kingdom, that he denied not to Crows and Kites and other vermin, that I might provide for my young ones; and if his highness would not be pleased to condescend unto either of the former just demands, That then he would give me leave to departed the Kingdom, and to go into any other Country where I might enjoy my Liberty and provide for my poor distressed family. I am most assured there was never a more equal Petition put up to any Prince in the world, yet his majesty vouchsafed not to yield unto any of these my requests, nor to any other Petition put up either by my poor distressed wife or calamitous children; so that without any wrong unto his Majesty, I may truly say, That Paul found more favour from a Heathen Roman Caesar, than I had from a Christian King, the defender of the faith. After I saw all possibility of relief was now taken from me, I writ my Apology to the Bishops themselves, discovering unto them their unjust proceed in their Courts, and their unrighteous deal towards myself, and gave them my reasons of all I spoke, without any offensive language and without any perturbation of Spirit; and Dedicated this my book to the Lords of his majesty's Privy council, expecting aid and relief from them, and indeed I had no hope of succour from any other, nor knew none to whom I could better apply myself, earnestly imploring their patronage; but they, as it is well known, of Patrons became my unjust Judges, and after they had made me a spectacle to Men and angels, and exposed me to the scorn and ludibry of the world, sent me into banishment, where I lived a living death and a dying life, and suffered such intolerable misery of all sorts, as would exceed belief to relate; and I am most confident, if all the particulars were truly known, the world never heard the like, and there I had ended my doleful life, had not God of his infinite mercy called this Parliament, and put into their hearts to redeem me from my captivity; for the which incomparable favour, I do, as of duty I am ever bound, profess myself to the last drop of my blood to be their servant in the Lord, and in all their most just and honourable employments; I hope, with all fidelity to answer to the expectation of the world, and shall in life and death show myself to be one, that without all by-respects shall ever aim at the glory of God▪ the honour of them and my Country, and the common good of all: and shall never by God's assistance do any thing in their concernment, that shall be unbeseeming a Man and a Christian. Now because by my sad experience, I found that I could neither from King nor Nobles have protection, I resolved never any more in God's matters, to shroud myself under any covert but Divine Providence, and that, I with an assured confidence promise myself, especially when I now maintain the prerogative royal of the King of Saints, & King of Kings, the Lord Jesus Christ, Who is our Lawgiver, upon whose shoulders the government of his Church is laid, who is the wonderful counsellor, the Prince of peace; whose dignity and royalty in all this dispute between me and Mr. Walter Montague, I have to the uttermost of my power maintained, under the shadow of whose wings I have ever found there is only safety; whose blessed assistance, in all calamities, they that trust in him, may be most assized of. His patronage now and his defence, is my shield, whose cause and the honour of whose kingdom at this time I contend for. And howsoever, in all my life, in all humane learning, I was never so wedded to my own resolves, but▪ upon better reason I could easily be divorced from them, yet in God's matters, if an angel should come from Heaven and teach me, that, that there were another way to happiness, then by that new and living way, the blood of Jesus Christ, who was the Lambeslaine from the beginning of the world, I would count him Anathema. Or if an Angel should tell me there were a new way of worshipping God, and serving him, then that which God himself hath set down in his holy Word, I would account him accursed; for I have learned to believe God and Faith upon their word and bond, without any either angelical or Humane reason, or the authority of Coun●els and Fathers: and whatsoever I find a warrant in God's Word for, I have learned to cleave close to it against all humane reason, supposing such men none of Gods, nor Faiths, truest friends that will not believe them upon their own word and bond, except they have reason, humane authority, counsels, and Fathers, and ●aine traditions joined with them for sureties. Again, if any man should go about to persuade me, that there were any other government established in the Church of God, than an aristocratical and a Presbyterian one, I should notwithstanding all humane reason to the contrary, submit myself to that kind of government, as being most confidently assured that it is warranted in God's Word; which all Christians are bound for ever to make the Rule and Square, both of our faith, manners and government. And here I must mind all those that shall read this Book, that this is no new opinion of mine, but that which I have once and again suffered for▪ and if ever they have read my Elenchus religionis papisticiae, or my Flagellum pontificis, or my apology, or any of my Latin Books, in all those they will find, that the cause of all my sufferings was this, and this only, That I maintained that all Churches were to be governed by an aristocratical and Presbyterian government, which in those Books I have clearly and fully (through God's assistance) made good. Yea, in in my answer to the Bill of Information put up against me in the Star-chamber, they shall have some reasons I gave there, of this my tenant, to the Lords of his majesty's Hrivie council, and Judges in the Star-chamber; so that I stand to my principles and am no starter. And if then amongst God's people it was thought an opinion worthy the suffering for, and my Christian brethren deemed me worthy of honour for it, and afforded me their prayers, and shown me and mine in all our distresses, many courtesies, when we found little favour from our own brethren (which their humanity I must never forget, but with all due thankfulness for ever acknowledge) I say, if then this my opinion was thought Orthodox, and worthy of their applause, I see no good reason why a truth than should not be counted a truth now; for the Word of God out of which I had it, is the same, and if it were good then, it is good now: for the change of men's minds cannot change the truth, but it must be ever truth: but this my opinion I learned out of God's Word then which shall be for ever, by his gracious assistance the warrant of my belief and practice. This Word therefore, I desire all my Christian Brethren, in the deciding of this question now agitated, amongst God's people and his faithful servants, concerning Church-government, to take into their hands, and with those noble B●reans to sit down and examine whatsoever shall be said on either side according to the holy Scrigtures: and I entreat them also to lay aside all passion (which Religion has no need of) and all vainglory and bitterness, which is a dishonour to our holy calling, and in the spirit of meekness, and with a Virgin judgement, not ravished with any previous or anticipated opinion, to come and approach to the Altar of truth, and so consider and examine, which of those two opinions the Brethren on both sides now sacrifice themselves unto, be the offering that will best endure the firy-tryall, 1 Cor. 3. 13, 14, 15. viz. Whether the Presbyterian government Dependent, or a Presbyterian government Independent, both now laid upon the Altar, be the acceptablest service, and best pleasing sacrifice. This is granted on all sides, and of necessity it must be yielded unto, that that Oblation is the best and most acceptable that is offered up by faith, without which it is impossible to please God, and that sacrifice only is offered up by faith, which is according to his Word, and has its warrant from his revealed will, which is the rule both for worship and the government of his Church we are to be guided by. The Brethren on both sides agree about the rule in deciding of this Coutroversie and make the written word the rule. They agree also about the materials, both acknowledging a Presbytery, the difference between them is only, about the mould and manner of the offering. I will therefore state the questions between us, and show wherein we differ, and then set▪ down my own opinion with my reasons, and after endeavour to be a Moderator for the determining of this unhappy difference, which hath been an occasion of so much rejoicing to the common Enemy.  
There is a twofold question between us, they call the Presbyterians, and our Brethren they term Independents. The first is concerning the government of the Church, vi●. whether it be Presbyterian Dependent, or Presbyterian Independent. The second question is, concerning the gathering of Churches: but of that in its due place. The first question is whether many Congregations or Christian Assemblies (commonly called Churches in our dialect) in the which there are all the acts of worship, or all Ordinances, as the pure preaching of the gospel, the due and right administration of the Sacraments, the true invocation of God, Discipline rightly executed, and all other performances, which make for the essence and form of a true Church, and in the which assemblies likewise, they have all such officers and helps of Government▪ as in their several places being rightly employed, may serve for the edification of the same, and mutual comfort and benefit of each other, and the preservation ofall, as Presbyters, doth preaching and ruling and Deacons, and all other Officers; I say the question between us and the brethren is, Whether all these several Congregations and Assemblies, may be accounted but one Church, or make but one Church within their Precincts; and be to be under the government and rule of one Presbytery, or a council or college of many Presbyters together, upon which, all the Congregations and several Assemblies under it are to depend; and to which in all weighty businesses they are to appeal, for any injury or conceived wrong, or scandal; or for redress of any abuses in Doctrine or manners, and for the exercising of Church-Discipline upon incorrigable and scandalous offenders; as admonition for giving offence, suspension from the Ordinances till amendment and reformation; or if obstinate, Excommunion? Or whether every one of those particular Congregations, or Assemblies be they never so small, severally or considered a part, and by themselves be Independent; that is to say, have full and plenary authority within themselves, without reference to this, or any other great council or Presbytery, for transacting or determining all differences about faith or manners amongst themselves, or for the redressing of any grievances or abuses, or the exercising of the power of Discipline or jurisdiction, and from the which there is no appeal for relief, though the parties offended conceive they have never so much injury or wrong done them? In a word, whether two Presbyters with a slender Congregation, have an absolute kind of spiritual sovereignty among themselves, in their own Congregation, and as ample authority as was given to the whole college of the Apostles, Mat. 18. and to the whole Presbytery in the Church of Jerusalem? And this is the first Question: Which that it may the better be understood, I will propound it in a simile, and that in a matter well known unto all men: The government of this famous City of London, and of many other great Cities through the kingdom, are called Corporations, that is to say, majestracies; and have in them a Secular or civil Signory or Presbytry, who are invested with authority to exercise all acts of Government amongst themselves, as if they were an absolute Principality; and this Government, by which all Citizens and inhabitants within their Precincts and liberties, are to be ruled and ordered, as occasion and necessity shall require, is committed to the Lord Mayor, Aldermen, and common-council, who only by such other Officers as they shall elect and choose, are to manage and exercise this government so, that all particular Citizens, and all the Companies of several Tradesmen, are in their particular Wards, Precincts, and Fellowships, by their constitutions and Charter, to depend upon the determination of that counsel, and are to make their addresses unto them upon any urgent occasion, or conceived wrong, or when it concerns the common good, and for the time to stand unto their arbitrement. Now then, the question between us and our Brethren is, as if there should arise a controversy in these several Corporations; Whether the Companies in each City where they all have their several Halls, and their several assemblies and meetings upon all occasions, and have all their Officers, and exercise also a power of ruling and jurisdiction among themselves be independent, that is to say, have plenary authority within themselves without reference to the Lord Mayor or Aldermen or common-counsel, to determine of all things among their several Companies, and from the which there is no appeal for relief; though one be never so much injured and damnified by any unjust act; and whether these several Companies and several Assemblies be each of them a several Corporation or Magistracy, or all of them put together make but one Corporation, under one civil Presbytery consisting of the Lord Mayor, aldermans, and common-counsel? This I thought fit to propound, that every one may the better understand the question. Now, as this kingdom of England hath its several Porporations through all Pounties, and the which Porporations, although they have their several Pompanies in them, yet are all dependent upon a civil Presbytery and common-counsel, and every Company in them makes not a several Porporation or Magistracy, or a several City, but are all dependent upon the common-counsel or Presbytery, for the better ordering and governing of them in all their common affairs, and for the redressing of abuses, and taking away and removing of common grievances, and have their several appeals to the common-counsel, the Lord Mayor, and Aldermen; and if they find no justice there nor satisfaction, have their redress and appeal to some general Court, or some supreme judicature, as to the Parliament of the kingdom, who redress and determine all things according to the laws and constitutions of the whole kingdom. So in the kingdom of the Lord Jesus Christ, which is his Church, all these several Churches which we read of in the holy Scrupture of the New Testament, are so many several Corporations and Associations, all the several congregations and assemblies as so many several Companies in them, depending upon a Presbytery or common-counsel and college of Pastors and Rulers, all making up but one Church in every one of their jurisdictions and several Precincts, though they be consistent of never so many several Assemblies, according to the greatness of the Cities or towns wherein they are, or according to the several Hundreds or Divisions assigned to each Presbytery, and all these several associations to be groverned by their several Presbyteries for the better ordering and preserving of the same, to the which every particular man, as well as any Assembly or Congregation, may have their appeal for the redress of any abuses or enormities, and if they find themselves wronged there, than they have appeals to some other higher Presbytery or counsel of Divines for relief and justice; and both they and all other of the several Corporations to be governed and regulated by the Laws and Statutes given by Christ himself, the only Head and King of his Church, according only to whose laws they are to be governed and ruled for the common good and preservation of the whole Church, divided into those several Jurisdictions, Corporations or Precincts, in imitation as near now as may be of the Churches of jerusalem, Ephesus, Corinth, and Galatia, etc. and whose laws alone must be the rule for the ordering of all their government, doctrine, and manners.  
I have premised this I have now said, that all men may the better understand the state of the Question and controversy in hand. Now then, if it shall be made appear out of the holy Scripture, That all the several Churches we have mention of in the New Testament, were all particular corporations or associations, and governed by a common-council of Presbyters, or by a presbyterial government in each of them; and that there were many assemblies and congregations in those several Churches, and all of them had their distinct Officers amongst themselves, in the which likewise they had all the Acts of Worship amongst themselves, and did partake in all ordinances of Church-fellowship, especially in the preaching of the Word, Prayer, & in the Sacraments of Baptism and the Lords Supper, and yet made but one Church, and were all governed by a common-counsel of Presbyters, or by a common presbytery within their Precincts, than it must of necessity follow, that as the Mother-churches were first governed, all the Daughter-churches to the end of the world must be so governed, and according to that rule that is set down in the Word of God. So then, the question in hand between us and our Brethren is, Whether, there were many Congregations and Assemblies in any of those primitive Churches, as in that of Jerusalem the Mother Church, and many Elders or Presbyters in that Church, and all other Officers; and whether all those Congregations and Assemblies were one Church, and those Presbyters and Officers all of them Elders and Officers of that one Church, and whether all those Congregations and Assemblies were under one Presbytery? Which is the opinion of the Presbyterians, and the contrary that of the Independents. This I say is the question between us and our Brethren. Now than if it can be proved, that there were more believers in the Church of Jerusalem then could all meet in one place, or in one congregation for all acts of worship; and if it can be evidently elucidated, that there were several assemblies and congregations in the Church of Jerusalem, & yet so, as they made but one church for government; then our Brethren must of necessity acknowledge that the church of Jerusalem, was governed by a common-council of Presbyters, or was presbyterially governed. Neither did our Brethren ever yet undertake to prove, that in case there were many Assemblies in Jerusalem, they had several and independent presbyteries, neither it they should go about to prove, could they do it. And therefore we may conclude, and that with very good reason and warrantable authority, that as the Mother-church, the church of Jerusalem, in her greatest glory was governed, so all other Churches must likewise be regulated to the end of the world; For out of Zion shall go forth the Law, & the Word of the Lord from Jerusalem, isaiah 2. v. 3. We must have both our Law from thence, and our pattern of government. And out Brethren do make the Church of Jerusalem the pattern of their proceed.  
Now that all things may be handled in good order and in a methodical way, I will reduce the whole Disputation concerning the first Question into these four Propositions, and prove them in order. The first, That there were many Congregations and several Assemblies of believers in the Church of Jerusalem, in the which they enjoyed all acts of worship, and all the Ordinances amongst themselves, and did partake of all acts of Church-fellowship, especially of preaching, and in the administration of the Sacraments and Prayer, and that before the Persecution we read of, Acts 8. v. 1. The second, That all these Congregations and several Assemblies made but one Church. The third, That the Apostles and Elders governed, ordered, and ruled this Church, jointly and by a common-counsel and Presbytery. The fourth, That this Church of Jerusalem and the government of the same, is to be a pattern for all several congregations and assemblies in any City or vicinity to unite into one Church; and for the Officers of those congregations to govern that Church jointly in a college or presbytery.  
But before I come to the proof of these particulars, it will not be amiss in general to take notice that all the Churches we read of in the New Testament, were Aristocratically and Presbyterially governed, and were all dependent upon their several Presbyteries; and that the ordering and managing of that government lay only upon the presbytery; and was their peculiar who had the power of the keys. Now Christ gave the keys to the Apostles and Presbyters only, and whatsoever the Apostles did in ordering and settling the government of the Church, they did by Christ's command; and that order and constitution they set down in the Church, was to be perpetuated and continued to the end of the world. And the violating of this order and divine constitution, was the occasion of the rise and growth of Antichrist, and the very cause of all those confusions that the Christian world hath for these many generations been wearied and annoyed with; and the occasion of all those schisms, Sects, and Heresies the world hath ever swarmed with: and the re-establishing and reducing of it to its pristine constitution, will be a means not only of removing all scandal, and taking away of all division amongst Brethren, and be a singular means also of establishing a flourishing government in Church & State, and for the procuring of the blessings of God upon the three Kingdoms, but a way also of ruining that Man of sin, and of making an absolute Reformation through the whole world.  
Let us therefore first take notice what government was established by God in all the Primitive Churches, Acts 14. 23. And when they had ordained them Presbyters (for so it is in the original) in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed. Here are two things observable. The first that the government of the Church was committed to the Presbyters. The second, that the presbyterial government was that government that was established in every Church; for so saith the Holy Ghost, when they had ordained them Presbyters in every Church. This was God's ordinance, Acts 20. 17. And from Miletus he sent to Ephesus, and called the Presbyters of the Church. Here we see there were many Presbyters in one Church. And Verse 28. Take heed therefore unto yourselves, saith the Apostle, and to all the flock over which the Holy Ghost hath made you Bishops, to feed the Church of God which he hath purchased with his own blood. Here, as we may observe, that in God's Dialect, Presbyters and Bishops were all one, so likewise is evident that the Church was committed to their government: this Church therefore of Ephesus was under a Presbytery, and was to be regulated jointly by them by a common-council of Presbyters. And Paul to Titus, chap. 1. vers. 5. For this cause, saith he, life I thee in Crect, that thou shouldest put in order the things that are wanting, and ordain Presbyters in every City, as I appointed thee. If any man be blameless, etc. for a Bishop must be blameless as the Steward of God, etc. From this place likewise we may take notice of the parity between Presbyter and Bishop, and that the Presbyterian government was that way of ruling that God appointed, not in one City only, but in every City, and that these Presbyters were the Stewards in God's house, which is his Church, 1 Tim. 3. and had the government of those Churches in every City laid upon them, which they were jointly to govern and order by the common-counsel of Presbyters. And Paul in his first Epistle to Timothy, chap. 5. v. 17. Let the Presbyters, saith he, that rule well, be counted worthy of double honour, especially they who labour in word and doctrine. Still we ever observe, that the rule and government of the Church was in the Presbyters hands. And the Author to the Epistle to the Hebrews, ch. 13. 7. Remember, saith he, them that have the rule over you, who have spoke unto you the Word of God, whose faith follow, considering the end of their conversation. And vers. 17. Obey, saith he, them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give an account, etc. And in vers. 24. Salute all them, saith he, that have the rule over you, and all the Saints. Here again he enjoins all the Churches to yield obedience, and to submit themselves unto the government of the presbytery, showing them that it is their place to obey, and for their Ministers to rule; and that so long as they command in the Lord, they out of conscience ought to obey them, and that for a double reason; For they watch, saith he, for your souls, and they must also give an account of their stewardship. And in 1 Peter 5, 1, 2, 3. The Presbyters that are among you, saith Saint Peter, I exhort, who am also a Presbyter, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed; feed the flock of God which is among you, taking the over sight thereof, not by constraint, but willingly, etc. neither as being Lords over God's heritage, but being examples to the flock. And Saint James chap. 5. ver. 14. Is any among you sick? saith he, let him call for the Presbyters of the Church. He doth not say of the Churches, but of the Church. So that the Presbyterian government was in every Church, and every Church was to submit itself unto the Presbytery. And in Acts 15. it is said, that Paul and Barnabas went up to the Apostles and Presbyters, etc. And when they came to Jerusalem they were received of the Church (it is not said of the Churches, but of the Church) and of the Apostles and Presbyters, etc. and Verse 6. And the Apostles and Presbyters came together to consider of the matter, etc. and Vers. 22. Then pleased it the Apostles and Presbyters with the whole Church, etc. and wrote Letters by them after this manner. The Apostles, and Presbyters, and Brethren. And Acts 21. 17. And when we were come to Jerusalem, saith Saint Luke, the Brethren received us gladly. And the day following Paul went in with us in to James, and all the Presbyters were present. From all which places, and many more which might be produced, it is most clear and evident, that in all Cities there was a Presbytery, and that the Presbyters had the power of order, namely, of preaching, and the power of jurisdiction, that is of ruling, which was ever to be exercised with others, and not alone; and that consisted in admitting of members, and in conventing men before them upon occasion, in admonishing if any offended, in suspending them from the holy Communion till reformation or amendment; and if they continued obstinate and incorrigble, in excommunicating and casting of them out of the Church, and upon repentance, in receiving of them in again, and in ordaining of Officers, and in appointing the times of meeting, and the places where.  
And within these limits, as I conceive, is all the power given to the Presbyters terminated, and this they are by God's Ordinance jointly and by the common-counsel of Presbyters to exercise, and it peculiarly belongeth unto them; and therefore the Presbyterian government was the order of ruling and governing all Churches, that God himself established, and is to be continued unto the end of the world; neither do I ever read, that the people or the congregations were joined with them in their commission, or had any power given them of ruling. For Saint Paul professeth of himself in 1 Cor. 14. 37. that whatsoever he writ in his Epistles Were the Commands of the Lord. And the same may be said of all the other Apostles. Now Paul writ to Titus, that the Churches in all Cities should be governed by a Presbytery. And in the first Epistle to Timothy he commands Timothy again and again in chap. 5. vers. 21. and in chap. 6. v. 12, 13. I give thee charge in the sight of God, saith he, That thou keep this Command without spot, unblameable till the appearing of our Lord Jesus Christ. Here Timothy and all Ministers in him, are to the end of the world bound to maintain that government unblameable that was appointed by the Apostles; and that was the Presbyterian government, and the ruling of all Churches by joint consent, and a common counsel or college of Presbyters; so that nothing ought to be done or transacted of public concernment without their joint and mutual accord or agreement and common consent of the Presbytery. And therefore when Diotrephes assumed unto himself and his particular congregation a power and authority to rule according to his will and pleasure, without the consent of the Presbytory, & opposed John the Presbyter, he sharply reproves his proceed and signifies to the Church Epist. 3. That when he came he would remember his words, and teach him how to prate against the Presbytery with malicious words; For he (saith S. john) contenteth not himself only to prate maliciously against us, but he will not receive his brethren, nor suffer others, but casteth them out of the Church; which is an evil thing in him; saith Saint john: But for you, saith he, speaking to the Church, follow not that which is evil but that which is good. It was evil in him to assume unto himself alone, and his particular Congregation, that power that belonged unto the college or council of Presbyters, and was to be moderated and exercised only by the conjoynt and common consent of the Presbytery. For God had appointed, that his Church should be governed by a Presbytery; and Diotrephes would have his Congregation Independent, and have an absolute jurisdiction within itself, Which, saith Saint john, is an evil thing. So that I cannot but wonder our brethren the Independents should call Diotrephes the Patriarch of the Presbyterians, as one of them did to me not long since; whereas if the place be du●ly weighed and considered; it will appear that he was the first that opposed the Presbyterian Govenment, and for the which he was by Saint John sharply reproved, and in him, all that follow his steps, and will not submit themselves to the Presbytery which is God's Ordinance, and that will not receive the brethren into the Churches, but upon their own terms and conditions. But of this business when I come to the second Question.  
In the mean time I must here make reply to what Mr Knollys by way of Answer hath to say to this Argument drawn from Diotrephes his practice which was occasioned as I related before, by reason of a discourse between me and an Independent, who affirmed, That Diotriphes was the patriarch of all the Presbyterians: which opinion of his Mr Knollys doth seem to favour, as by his words may appear, but I hope to make the contrary more evident than yet it hath been, viz. That Diotrephes was the primate of the Independents, and of all those of the congregational way. But first I will set down Mr Knollys his words at large, to take away all occasions of their calumniating tongues, who ordinarily use to say, That we keep from the world their Arguments, that we may the better delude the people, and hold them in ignorance. His words therefore by way of answer to that Argument are these.  
Now let the reader judge (saith he) whether the Doctor be not much mistaken in his commentary exposition and application of this place of Scripture. And let me give you to understand, that Saint John saith verse the 9 I wrote unto the Church. But seeing no mention is made of any particular congregation, how can the Doctor so confidently affirm that it was his particular congregation? Now the reader may see plainly, that the Doctor can expound those brethren and their Elders or Presbyters, which the Scripture calls a Church, to be a particular congregation. And what it was which Saint John had written to the Church is not in this Epistle, nor in any other Scripture delcared, except it was, to receive those brethren which he saith ver. 8 ought to be received, and ver. 10 whom Diotrephes would not receive, how then doth the Doctor say that Diotrephes assumed that power to himself, which belonged unto the college and council of Presbyters, without whose joint and mutual agreement, and common consent nothing aught to be done or transacted of public concernment? is the receiving of brethren, or casting out of brethren a power which belongs to a college of Presbyters, and neither the one nor the other may be transacted by the Elders and Brethren of a particular congregation unless the Court or common-council of Presbyters conjointly consent unto it? Let it be also considered, that D otrephes opposed the brethren and forbade them that would have received those who Saint John saith vers. the 8. we ought to receive, yea and cast them out verse 10. of the Church, to wit, excommunicate them. Doth it hereby appear that Diotrephes would have his congregation Independent, and have an absolute jurisdiction within itself? No, but Diotrephes would lord it over the Church, and have the preeminency above his brethren, whether fellow-Elders or fellow Saints. Diotrephes loving the primacy amongst them, he would be the Primate and Metropolitan of the Church, and have the preeminency of all the Presbyters in it, and brethren of it. The Doctor could have urged this Scripture against the domineering Prelates, and why should he marvel, that his brethren should now urge it against the Court of Presbyters. It is confessed that Diotrephes did that which was evil in usurping authority over the Church and those brethren he cast out of the Church; But that he was the first that opposed the Presbyterian government, or that he did affront a Court or common▪ council of Presbyters, it is more than I know, or the Doctor can prove. For had Diotrephes done so, why was he not convented before them? Surely the Apostle Saint John would rather have written to the college of Presbyters (if there were any such) then to the Church, or in writing to the Church, would tather have sent him a summons to appear at some consistory before the Court and common-council of Presbyters, then to warn them to take heed of hi● evil, that they did not follow it. And doubtless St John would have written thus: Diotrephes loves to be a Primate amongst you, wherefore when the Presbytry, that is to say, the Magistracy or Signiory of grave, solid, learned, religious, and wise Divines and Ministers come to keep order, and meet together in a Court and common-council, I will remember his deeds, and inform, or complain to the Court and common-council of Presbyters, that he prates against us (the Presbyters) with malicious words. But the Apostle Saint John (did not know any Court or common-council of Presbyters, neither classical nor synodical, to appeal unto) Nor can the Doctor make good those appeals he mentioneth page 10▪ to be according to the Scripture of truth, to wit, that every particular man, as well as any assembly or congregation, may have their appeals to the Presbytry of their Precinct, hundred, or division under whose jurisdictions they were, and if they found themselves wronged there, that they have appeals to some other higher Presbytry or council of Divines for relief and justice. I only ask the Doctor how he can prove those appeals by Scripture; and if he could, whether that higher Presbytry or council of Divines (especially if they may say the Holy Ghost and we) be not as Independent as these brethren and their churches, against whom the Doctor hath written. And if so, than such a high Presbytry or council of Divines, is not God's Ordinance by the Doctors own confession and affirmation. Therefore the Apostle writes to the Church or particular congregation whereof Diotrephes was a Member and an Elder, whom he knew had power to judge him as well as the Church or particular congregation of Corinth had power to judge them that were members therein, 1 Cor. 5. 12. 13. and therefore might as warantably admonish Diotrephes as the Church of Colosse might Archipus: Coloss. 4. 17. And if nothing of public concernment ought to be done or transacted without the joint and mutual accord or agreement, and common consent of the Presbytry; John the Presbyter would not have transgressed so far, as to take upon himself this authority over Diotrephes to tell the Church of his faults, and to say, he would remember him and sharply reprove him, and teach him to prate against the Presbytry with malicious words, which belonged unto the Court and common-council of Presbyters. But I shall have a just occasion to say more touching this matter, in the answer unto the third question, and therefore passing by the objection with his answer mentioned page 19 to the 29. unto its due place. I shall desire seriously to consider the doctor's proof of his first proposition, which he laboureth first by producing such Scriptures, as he conceiveth make for the manifestation of the truth, and from thence frames and formeth his arguments. Thus Mr Knollys in way of reply speaketh to my argument concerning Diotrephes and of his intention what he will do in the ensuing discourse to all the other arguments.  
I have here set down his words at large, omitting only the greek and latin texts which he School-boy-like scribleth, to little other purpose than to show his own vanity, and to persuade the ignorant people, that he is somebody in the Greek and Latin tongue (which kind of learning notwithstanding the most of his fraternity generally despise and contemn) I have therefore omitted them, especially having learned this lesson from Saint Paul, 1 Cor. chap. 13. vers. 19 rather to speak five words to the understanding of the people, that I might teach others, than ten thousand words in an unknown tongue. And truly unless there be some controversy concerning the Interpretation or about the text (as there is not here) I conceive it the greatest folly in the world; writing in the vulgar tongue and for the common benefit of all men, to insert sentences either of Greek or Latin, except very varly; for it but pudders the reader that is not skilled in the languages, neither do we find that it was the custom either of the holy Prophets, or any of the ancient Greek or Roman fathers in all their Writings or Sermons, to use any, but their vulgar tongue without it were very seldom and that with interpretation. I say therefore, those flashes being excepted I have punctually set down all that he had to say against any of my arguments both here and every where, that neither he nor any of his party may complain, that I had not set down their words in their full strength, and so might fall into the same condemnation with him, who hacketh and minseth my arguments at pleasure, picking and choosing what he thinks himself best able to deal with, either wholly omitting the other or slighting of them which is the ordinary method both of Mr Knollys, J. S. and my brother Burton and all the Independents, wherein they deal not fairly with me, nor ingenuously nor candidly with the people: for in so doing they delude them and merely play the jugglers.  
This large discourse of Master Knollys, if it be well weighed, hath but little substance in it, it consisting of absurdities and contraditions and flat denials of that which he often granteth. In brief, if the reader will but duly consider every passage of his answer, with whathe grants in the third and the 11. pages of his pamplet, he will speedily perceive, that whiles he labours to confute others, he gives a fatal blow to his own cause, and overthrows that opinion which both he and all those of the congregational way labour to maintain, and withal by the examination of the particulars he will the better discern into the futility of Master Knollys and the vanity of those of his party, that believe & take every word of his, for an Oracle though it be never so destructive totheir own cause. The sum of this his answer is this, that I am mistaken in my commentary exposition and application of this place of Scripture. These are his words.  
It will not be amiss therefore, in the first place to take notice what he denyeth in his answer, and what he affirmeth, with the reasons of both, that the reader may the more easily perceive the vanity of error and the force and efficacy of truth. First he denyeth that Diotrephes would have had an absolute jurisdiction within himself and have had his Congregation independent, and that he was the first that opposed the Presbyterian Government, or that he had any particular congregation: He deneyeth also that Saint John knew any Court or Common counsel of Presbyters either classical or synodical to appeal to his time. The reasons of his denials are these. First, because saith he, there is no mention made of any particular congregation Diotrephes had. Secondly, it is not declared what it was that Saint John had writ unto the Church in his Epistle nor in any other Scripture, except it were to receive those brethren which Diotrephes would not receive and therefore, how saith God can the D● affirm that Diotrephes asmed theypower to himself which belonged unto the college and council of Presbyters & c? and to prove that Diotrephes was not the first that opposed the Presbyterian government, he saith, had he done so, than he should have been convented before them, which he was not; and therefore he did not oppose a Court or common council of Presbyters. Besides Saint John would then have wrote rather to the college of Presbyters (if they had been any such) than to the Church, or in writing to the Church would rather have sent him a summons to appear at some Consistory, than to warn them to take heed of his evil, that they did not follow it, and doubtless he would have written thus. Diotrephes loves to be a Primate amongst you: therefore when the Presbytery comes to keep order, and to meet together in a Court common council, I will remember his deeds, and inform and complain to the Court that he prats against us with malicious words. Now when neither of this was done by the Presbytry, nor by Saint▪ John, it is manifest that Diotrephes did not oppose the Presbytry, and that Saint John then knew not of any Court or common council of Presbyters either classical or synodical to appeal to in his time. And then in the third place he putteth me upon the proof of those appeals I made mention of page 10. affirming that I cannot make them good: And in the last place, he afferteth that Saint John w●it to the Church and particular congregation whereof Diotrephes was a member, and that, that congregation had power to judge of him, and the reason of this his assertion, is, because saith he, this Church had the same power over Diotrephes, that the Church of Corinth and that of Colosse had over their members.  
Having thus briefly set down what Master Knollys both denies and affirms with the reasons of each, I shall now answer to every several branch in order; and if I be the more large in my reply, I crave pardon, in regard it is not only a business of public concernment and about the principle question now in debate, but that it will give the more light to the wholo following discourse.  
For answer therefore to his reason of my mistake, in my commentary exposition and application of that place of Scripture viz: that there is no mention made of any particular congregation that Diotrephes had, I say, there was no need of making any mention of it: For if there were many Presbyters in all the Primative and apostolical churches, and in that Church by name in which Diotrephes was Presbyter as it is evident out of all the places above quoted as out of the 14. of the Acts and the 15. and 20. and 21. of the same book and the Epistle of Paul to Tit. Chap. 1. ver. 5. and the 1. Epist. o● Pet. chap 5. ver. 1. 2. 3. and the 13. of the Heb. and Saint James the 5. and the 3. Epistle of Saint John which Master Knollys himself acknowledgeth and if it be also apparently evident from all those several Scriptures, (as it is) that those Presbyters were fixed with in their particular jurisdictions, with a special charge given them in common, to look unto the flocks committed unto their charge, and to feed the Church of God which he had redeemed with his precious blood, which word feed includes the Keys, to wit, the power of order and preaching and the authority of jurisdiction and rule, and from the which charge they were not to departed, as too too many of the Independent Ministers now amongst us daily do, leaving the poor sheep in the wilderness: I say when all these things are evident out of the holy Scripture it necessarily followeth, when Diotrephes was an Elder and Presbyter in that Church Saint John writ unto, which Master Knollys confesseth, that he had there his particular congregation, and therefore there was no need of making any mention of it: for very common reason will dictate thus much, to any man, that if any great grazier have ten or twelve thousand sheep and many several walks and places of pasturage to feed them in, and hath several pastors to look unto them all, as not a few shepherd's can feed ten or twelve thousands sheep, and gives them all a charge in common of looking to his sheep and feeding them, although all those several pastors are to have a general care of all those sheep that have his mark upon them, and that are within the limits of his several walks and grazing places, yet it is to be understood, that every one of them hath his several flock committed to him in special for he must not be idle, over the which he is to have the particular inspection and care for the well ordering of it, with this limitation, that he may not wrong the flock, or do any thing contrary unto his master's pleasure, or to the damage or prejudice of his other fellow pastors or their flock: All this I say, good reason will dictate to any rational man, and daily experience will confirm it.  
In the same manner things were ordered, in the primitive and apostolical Churches, all whose Elders and pastors in them, had the charge of the several flocks committed to them in common, all the which they were to govern communi consilio presbyterorum as it is by all the Independents themselves confessed: for all those Churches were Aristocratically and Presbyterianly governed: and therefore according to the wisdom and common council of their Elders, this Presbyter had the charge of the sheep of such a ward or walk committed unto his care; and that Elder had such a Circuit committed unto his charge, and a third Elder had such a precinct committed to his cure, and so of the rest, with this proviso always, that all things of public concernment, and that tended to the common good both of sheep and pastors should be ordered by the joint and common council of the several and respective Presbyters in an orderly and well regulated way: for all things in the Church were to be done in order and decency and uniformity which could never have been, if every pastor and Presbyter and every particular congregation under them severally would have governed as pleased themselves, without any reference to the college or common counsel of all the Presbyters, which was the failing of Diotrephes here, for which he was greatly blamed by Saint John. And that all those Churches were to be governed by their several Presbytries, and that the people were not to intermeddle with the government of them Master Knollys himself in the third page of his pamphlet and in the eleventh of the same doth accord, who citing my words in my introduction to my book deduceth from them four conclusions, which I shall by and by set down after I have related the grounds of them.  
Before (saith he) the Doctor comes to prove his four particular Propositions, he saith it will not be amiss in general to take notice that all the Churches we read of in the new testament were aristocratically and Presbyterially Governed, and were all Dependent upon the several Presbyters, and produceth divers places of Scripture to prove the same, and two sheets are spent wholly in proving thereof, from the 12 page to the 29. These words Mr Knollys quoteth out of my book. Now hear his answer. All which (saith he) should it be granted, only proves. First, that in every City or Church there was a Presbytery, For they Ordained them Elders in every Church, Act. 14. That thou Ordain Elders City by City, Tit. 1. v. 5. Secondly, that as there were Apostles and Elders in the church of Jerusalem, so there were Elders, in the church of Ephesus Acts the 20. ver. 25. and in the church of Corinth and in the church of Galatia and Philippy, etc. Thirdly, that those several churches were dependent, upon their several Presbyteries, and they were to obey them who had the rule over them, Hebr. 13. 7. 17. 24. Who were their guides, obey your guides. Fourthly, that this Presbyterian church Government God hath appointed as his Ordinance to be continued to the end of the World, the which whosoever resisteth, resisteth the Ordinance of God. These are the four conclusions Master Knolleys gathereth out of my arguments, but with all adds, saying, that all this doth not prove, that this Presbyterian Church government is dependent upon a supreme judicature, to the Decrees of which they must submit themselves and their churches. This saith Mr. Knollys doth not follow; but of that in its due place.  
In the mean time it will be much to the purpose, a little to consider his expressions. All which saith he) should it be granted proves: First, etc. to wit, the four conclusions now laid down in this place, I entreat the Reader to behold the vanity of the man, in so speaking, all which should ●t be granted, as if he did me a great courtesy and favour to yield unto me, that which the holy Scripture in express wo●ds declareth o be the will and pleasure of God and that which I had out of the blessed word of truth sufficiently ev need, and which no man can deny, except he will deny the Scripture and Word of God which hath perspicuously and in foe maul terms set own, that there was a college & Presbyte ie of Elders, orda ned and constituted in very Church or City who were to have the rule over the people in their several congre●ations, within their ●r●cin ●s which M Knollys himself consenteth unto, as is evident by his 4 conclusions. So that if ever there had been any time of denying or not granting, that all the Churches of the New jestament were all aristocratically and Presbyterianly to be governed, and were so many several Eccle a●●icall Corporations, and that all those Scriptures I had produced for the proof of the same, had not been rightly applied and alleged, now had been the time (when this business was in question and agitation) for Mr Knollys to have shown his skill and to have produced the reasons of his dislike and gainsaying, but when he confirmed what I proved, as is manifest from his four conclusions it is a great folly in the man, to say, all which should it be granted, when he himself acknowledgeth as much, and in express terms in the eleventh page of his book hath these words; It is not denied (saith he) by the brethren, (meaning the Independents) that the Presbyters in all Churches, were the men in the Government of the Churches, in which they were Elders: These are his own words, by which he consen●s to that I had written to be true, to wit, that all the Churches of the New Testament were all Aristocratically to be governed, that is, that all the particular congregations under the several Presbyters were to be moderated and regulated Communi consilio Presbyteram: so that if every Congregat on and particular assembly, than the pastor and Elder also of that congregation, as being but a chie●e member of it, is to be ordered and governed by the joint and common council of the whole college of Presbyters, and that by Mr Knollys his own concession from which grant of his, I shall now likewise deduce these ensuing conclusions, which will necessarily follow out of his words, and all of them fatal to his own principles, and to the opinion of those of the congregational way.  
The first, that the people are wholly excluded from Government in the Church; for saith he, It is not denied by the brethren, that the Presbyters in all Churches, were the men in Government of the Churches, in which they were Elders: So that the people and Church though presbyterated (as they speak) have not the government in their hands, as indeed they have not, as never having received the keys, nor never having been made stewards of the Church, nor joined in Commission with the Elders, and therefore they can never either receive in members, or cast out offenders; for all these are acts of Government and belong only to the Rulers of the Church, whom the people are ever to obey in the Lord, as he granteth, and by this he overthrows all that which afterward he affirms, that the Church or Congregation of which Diotrephes was an Elder, had power over him; and this is the first conclusion, that of necessity followeth out of Mr Knollys his words; but more of this in the sequel of this discourse.  
The second conclusion that follows out of his words is this That the Government was not put into the hands of any one Elder with his Congregation, but into the hands of many Elders, that is, into the hands of the whole Presbytery, to wit, the Court or college of Presbyters; so that they, and they only, jointly and together, had the power, both to question, convent and censure; for M. Knollys saith, It is not denied by the brethren, but that the Presbyters in all churches were the men in the government: according to that of S. John If I come, I will remember his deeds which he doth prating against us. So that whosoever shall, Diotrephes like, endeavour to alter this government, and assume it to themselves from the other Elders and from the Presbyters, or to invest the people with it, or join them in commission with the Elders, or to arrogate unto themselves or to their particular congregations, an absolute jurisdiction within themselves, and an Independency from them; and shall go about to disgrace and prate against the Presbyters, and labour to bring them into the hatred of the people, and shall take this liberty at pleasure, to cast out whom they will out of their congregations, or to bring in whom they please upon their own terms and conditions, and exercise an absolute Lordly Dominion amongst themselves over their congregations and the several members in them, all such are guilty of Diotrephes his sin, and offend in like manner, and are equally to be blamed as assumers unto themselves of that power which only belongeth to the presbytery; now when all the Independents are guilty of this crime, they may justly with Diotrephes be censured: and this is the second conclusion that necessarily followeth from Mr. Knollys his words.  
The third is this, that there were many congregations in all the primitive churches, and yet made all of them within their several precincts and jurisdictions but one church; for so it was here in the church that Saint John writeth unto, where there were many Elders as Master Knollys confesseth, in the which every Elder had his particular congregation as well as Diotrephes, for they were no way inferior to him; so that, if he had his particular congregation they each of them severally had their congregations likewise, and yet they were all of them to be governed and ruled communi consilio presbyterorum, which kind of government Diotrephes opposing, or refusing obedience unto, and affecting a Supremacy and jurisdiction to himself and his congregation independent from the presbytery, was justly blamed by the Apostle Saint John, in that he prated against the presbyters with malicious words. So that by all that I have now said, these three positions are clearly manifest which Master Knollys denyeth, viz: the first, That Diotrephes had a particular congregation. The second that he affected an absolute jurisdicton within himself and to have his congregation independent, and that he was the first that opposed the presbyterian government; for we never read of any that prated malicious words against the presbytery before. The third that the church that Saint John writ unto, was governed by the common counsel of the Presbytery at that time, and that Saint John did then acknowledge a Court and common council of Presbyters both Classical and synodical to appeal unto, all which Master Knollys notwithstanding doth peremptorily deny. But for the fuller elucidation of the truth, I will first make all these propositions good from Master Knollys his own words in this his answer, and then I will prove those several appeals I made mention of page 10. and after that, evidently evince that the people and congregation in any Church have not power to judge their Ministers, and that it is a mere babble in M. Knollys to say, that if nothing of public concernment were to be done without the joint consent of the Presbytery, that then Saint John the Presbyter would not have transgressed so fare as to take upon him this authority over Diotrephes, to tell the Church of his faults etc. all these things I will methodically handle, and then go on to answer whatsoever Master Knollys hath to say to all my other arguments in their due places.  
And for proof, that Diotrephes had a particular congregation, which Master Knollys saith there was no mention of, waving the reasons above specified, from that nigh relation that is between a Pastor and a flock, which is so much urged by all the Independents, I say waving all those reasons, I will make use of Master Knollys his own words, for it may be, he will believe himself, and perhaps his Disciples and followers and those of the congregational way will give more credit to him, whom they account very learned, then to any thing I can produce out of the holy Scripture: and if they will duly consider and ponder his expression they will then perceive not only his errors, but how palpably he everywhere contradicteth himself and woundeth their cause, and everteth their opinion, whiles he laboureth with all his power to maintain and defend it.  
Diotrephes (saith he) opposed the brethren and forbade them that would have received them, yea and cast them out (ver. 10.) of the Church; to wit, excommunicated them; but doth it hereby appear (saith he) that Diotrephes would have his congregation independent? and have an absolute jurisdiction within itself? N● (saith he) but, Diotrephes would lord it over the Church, and have the Preeminency above his brethren, whether fellow Elders or fellow Saints. By the way, take notice, that in Master Knollys his opinion, Diotrephes was a Saint, Saint Diotrephes therefore let him be even such another Saint as himself and his brethren are. Diotrephes (saith he) loving the primacy amongst them, would be the Primate and Metropolitan of the Church, and have the preeminency of all the Presbyters in it, and brethren of it. And why therefore should the Doctor marvel that his brethren should now urge this place against the Court of Preshyters? Thus Master Knollys while he seems to answer, most maliciously and wickedly calumniates his brethren and labours to persuade the world that the presbyters of our times are like Diotrephes, in affecting Supremacy over their fellow Presbyters and over the churches; and all this to enrage the people against them, when it is they themselves, that would bring all men under their slavery, and have an absolute authority and jurisdiction Independent in their several congregations within themselves, which was the sin of Diotrephes. But out of Master Knollys his words, it appeareth that Diotrephes had a particular congregation: For Church and congregation are Synonimaes in his Dialect, which is yet more clearly evident from his words page the 7. which are these: Therefore (saith he) the Apostle writs to the Church or particular congregation, whereof Diotrephes was a member and an Elder, who he knew had power to judge him. These are Master Knollys formal expressions; out of all which it doth now evidently appear, that there were many Presbyters and many congregations in that Church Saint John writeth unto, and that Diotrophes had his particular congregation amongst them; for so Master Knollys doth in express terms acknowledge, and in so speaking contradicts himself, and vindicates me from the error he accused me of, who affirmed, I was much mistaken in my commentary exposition and application of that place, saying there was no mention made of any particular congregation Diotrephes had, And yet here he asserteth that Saint John writ to the church or particular congregation, whereof Diotrephes was a member and an Elder: so that he hath done my work for me once and again, and made himself guilty of that fault he charged me with page 6 and page 7. By which all men may see not only the contentiousness and restlessness of the creatures spirit, and the folly of the man who contradicteth himself at every hand, but may also gather that that Church consisted of many congregations, all the which made but one Church within its precinct, and was to be governed by the joint consent and common counsel of the presbytery; and that Diotrephes aspiring to the primacy amongst them and seeking to stand singular by himself with his congregation, and to be Independent, and to have no relation or reference to the Presbyters of that Church, became an offender by it, and was therefore severely reproved by Saint John for his so doing, in opposing his brethren in taking in and casting out of what members he pleased, by his sole and absolute authority; all which Mr Knollys accordeth to: whether therefore this were not to make his congregation Independent, and whether Diotrephes was not the first that opposed the Presbyterian government, and affronted a Court and common▪ council of Presbyters (seeing we read of none that did these things before him) and whether those that now seek to establish an absolute jurisdiction in every congregation within themselves Independent, be not rather like Diotrephes than those godly Ministers that desire the government in common according to God's holy word, I leave it to the judgement of the learned to consider; and whether or no Mr Knollys doth not palpably contradict himself in all this his discourse: for he acknowledgeth that Diotrephes had his particular congregation and opposed the Presbyters in it, and that he did evil in usurping authority over the church and those brethren he cast out: and yet notwithstanding he said it was more than he knew, or I could prove. Whether this therefore be not to contradict himself and to say and unsay and merely to trifle, I leave to the judgement of all intelligible men.  
I conceive that all men that are but of ordinary capacity, when they shall well consider my argument and Mr Knollys his reply unto it, will say▪ that Diotrephes assumed that power to himself, which belonged to the college and council of Presbyters; for if he had not been a transgressor, and an offender against Saint John and the other Presbyters, the Apostle would never have said, Wherefore if I come▪ I will remember his deeds which he doth, prating against us with malicious words, etc. so that by us there, must necessarily be understood, Saint John himself and the other Presbyters; for he includes himself in the number of those that Diotrephes prated against and opposed. Now Saint John was an Elder, for so he calleth himself, and Mr Knollys acknowledgeth it, and confesseth also that there were many more Elders in that Church, and against all those did Diotrephes prate with malicious words in opposition to their authority, which Mr Knollys doth not gainsay, yea he affirmrth it, that Diotrephes would lord it over the Church, and have the preeminency above his brethren, whether fellow-Elders or fellow-Saints, he would be Primate, saith he, and Metropolitan of the Church, and have the preeminency of all the Presbyters in it, and Brethren of it. Doth it not then sufficiently appear from Mr Knollys his own words, that Diotrephes assumed that power to himself, that belonged to the college and council of Presbyters, and that he was the first that opposed the Presbyterian government, and that affronted the common-council of Presbyters? without speaking of malicious words against them, & lording it over the Church and taking in and casting out of members and ruling after an arbitrary way, and with a sole power and authority within himself in his congregation, and violating that order of government God had established in that Church, be not in Mr Knollys▪ and those of his party's judgement, to assume that authority to himself that belonged unto the council of Presbyters, and openly to oppose the Presbyterian government, and to affront all the Presbyters which were ridiculous in any man to affirm? I am confident all intelligible Christians will say, there was never any opposition of any court or council of Presbyters, if this were not; and yet Mr Knollys saith it is more than he knoweth or I can prove, that Diotrephes assumed that power to himself that belonged unto the college of Presbyters, or that he opposed the Presbyterian government, and yet acknowledgeth the thing in formal words; whether therefore he doth not again and again contradict himself and confirm my argument and fight against his own opinion, I leave it to the judgement of the learned.  
I shall also desire the reader seriously to consider with himself, whether these words of Saint john, wherefore if I come, saith he, I will remember his deeds which he doth, prating against us with malicious words, do not necessarily infer, that there was a Court and common-council of Presbyters in that Church to appeal, unto in Saint john's time? For to what purpose otherwise should St. John have said, If I come, I will remember his deeds, if there had been no power and authority in that Church to have called Diotrephes to an account and to have punished and censured him? But, saith Mr Knollys; If Diotrephes had affronted the Court and common-council of Presbyters, why was he not convented before them? Surely the Apostle and Elder Saint John, would rather have writ to the college of Presbyters (if there had been any such) than to the Church, and would rather have sent him a summons to appear at some Consistory, and would have writ thus, Diotrephes loves to be a Primate among you; wherefore when the Presbytry come to keep order and to meet together in a council, I will remember his deeds and inform against him that he pra●e● against us with malicious words; but the Apostle did not know of any such Court or council of Presbyters to appeal unto. Thus Mr Knollys triflingly cavilleth: As if Saint John and the Presbyters had been all ignorant of their duty, and as if in writing unto the Church, Saint John did not in that writ to the Presbyters in it also, as well as Christ writing unto the seven Churches and in sending unto them did not also write unto the Angels and Presbyters in them, when we learn from all those Epistles and from the holy Scripture that the government of all those seven churches, as of all the apostolical churches through the world, lay only on the Presbyters shoulders, which Mr Knollys also assenteth unto, saying page 11. That it is not denied by the brethren, that the Presbyters in all Churches, were the men in the government of the Churches in which they were Elders. So that it cannot be denied but in his writing to the Church, he writ unto the Presbyters principally who were the Officers in it and the chief members of it, and knew very well that there was a Court of Presbyters in that Church, who would in convenient time have called Diotrephes to an account, though Saint John had never come thither; but he signifying that when he came he would remember his deeds, made them retard their proceeding against him, for a time, that he being a fellow-Presbyter with them (as Peter was, with those Presbyters he writs unto 1 Epistle Pet. chap. 5.) might have the hearing of the cause amongst the other Presbyters; all which sufficiently confirmeth that Saint John did acknowledge a common council of presbyters in that Church to appeal unto. And therefore all Master Knollys his whibling questions are vain and merely to delude the people: for what man is there so stupid or so unexperienced in matters of government, or but understands the practice of our times in every corporation, or Committee, through the kingdom, that knows not if any Alderman of any Corporation, or any Commissioner of any Committee should affect a particular domination to himself over his fellow-Aldermen or Commissioners, or over the people that were under their charge, whenas they are by their charters and Commissions, to govern their several corporations, Hundreds, Rapes, Ridings or Wapentaks by the common consent, and joint counsel and aggreement of them all, so that no order made without their combined authority or the joint consent of them all, or the major part of them, should be binding and of force, I say, who doth not know, that if any of those Aldermen or Commissioners contrary unto their Charter or Commission should not only assume unto himself a particular power of ruling and ordering things by himself, and of giving laws unto others and in bringing in or putting out, either in the Corporation or Committee, whom they pleased; and should also use disgraceful words against their fellow-Aldermen or Commissioners, that any either Alderman or Commissioner doing any of these things, doth not oppose the Corporation & Committee with the commissioners in them, and by that offend against their government, and deserveth thereby severely to be punished? And who doth not likewise know, that if either any of the Aldermen or any of the Commissioners should understand of this their disorderly carriage, and should inform the Corporation or Committee of it by letters, and say, that when he came he would remember his deeds, by these his expressions doth not acknowledge likewise that there is both in the corporation and committee a standing court, in which there was power at all times for the punishing and censuring of any such offender? I am most assured that he will so conclude that there is a court there, and withal will say, that this or that commissioners information doth no way impeach or hinder the proceed of that court, or minorise its power, but that it may go on to censure such as shall offend against their authority, if it can be proved by others, though that commissioner that informed against him should not be present. And even so it was in the Church Saint John writ unto, it had a court, and power within itself of proceeding against Diotrephes, and would have used it against him, whether S. John had come or no, although we may suppose that they did not proceed against him till Saint John came: yea, I shall make it good out of Mr Knollys his words that there was a court in that church. But by this, I say, it appeareth that Saint John knew very well that there was a court or council of Presbyters to appeal unto in his time, in that church, though Mr Knollys affirmeth the contrary, peremptorily asserting that S. John knew no such Court to appeal to, and that I cannot prove any such appeals. But it is ordinary with M. Knollys to confute the holy Scriptures, and to contradict himself as he doth both here and in all other of his answers, as in their due places we shall see. For what Christian ever with deliberation did read the Scripture, that can believe that St. John could be ignorant that there was a court and Presbytry in every church, when M. Knollys himself acknowledgeth it? Without doubt Saint John knew the government that was then established in all churches, as well as Mr Knollys. He could not be ignorant what government God had appointed & established in every church which was a Presbytery (as appeareth from all the places above quoted) which was a Court, to wit, a company of officers in every church armed with power & authority from God himself within their several Presbytries to order, rule and govern the people under them, and to convent any offender before them and to proceed against him by censure and punishment: If the crime laid against him were sufficiently proved, and that the people under them were to yield obedience unto them in the Lord, such a power was every Presbytery invested with through all the apostolical churches; and this Mr Knollys hath acknowledged in divers places in this his Pamphlet, & in this his very answer concerning Diotrephes, as we shall see by and by. And all this S. John could not be ignorant of, and that in the Church of Jerusalem, in which he was both a Pastor and a Member, that the Presbytery ruled there, and that all the people made their addresses (as well for the good of their souls, as for the better rectifying of abuses) to the Apostles and Presbyters of that Church, and appealed always unto them, and never applied themselves unto the people or the multitude, as we may see in these particulars: as,  
First, when they were pricked in their hearts, they applied themselves unto the Apostles for direction, saying, men and brethren what shall we do? Acts 2. they went not to the church or people, but to the Apostles, knowing that the Ministers were their guides, and that they were to be directed by them, and that they were bound to obey them. And so in the fact of Ananias and Saphira his wife, when they had purloined the goods of the Church; for whereas it was ordered and agreed upon by common consent that the price of those possessions that were sold should be laid down at the Apostles feet, and that distribution should be made unto every man according as he had need; contrary to this order Ananias kept back part of the price, Saphira his wife also being privy to it: Hereupon the people appeal unto the Apostles in whose hands the government than lay, and who had power to censure and punish them, as they did for that their delinquency, as it is to be seen Acts the 5. they went not to the people and Church, but applied themselves to the Presbytery; and of this proceeding Saint John was not ignorant.  
Again when the widows were neglected in the daily ministration, for the taking away of this abuse, they appealed unto the Apostles, as we may see in the sixth of the Acts (and not unto the Church or people) who ordered that business, and determined the controversy amongst them, to which the people assented. This also Saint John was not ignorant of: And he knew very well that the Presbytery in Jerusalem and all other Churches had power to send any of the Apostles or their other Ministers into any other place to preach, or upon any message, as we may see it Acts the 8▪ and Acts 14, & 15. For the Presbytery of Jerusalem sent Peter and John to the City of Samaria to preach amongst the people there, which they could not have done except the Presbitry had had power and authority in their hands over them; we see also the same in the Church of Antioch, where they sent Paul and Barnabas and their ministers to the Presbitry at Jerusalem, & the Presbitry of Jerusalem they likewise sent their decrees by their Ministers through all Cities and Churches, which they could not have done, had they not had authority over the Ministers. Again S. John knew very well that the power of admitting of members lay not in the people's hands; for we read Acts the 9 When Paul came to Jerusalem and assayed to join himself to the Disciples, and that they being afraid of him, & believing not that he was a Disciple, St Paul appeals from them to the Presbytery of the Apostles in whose hands the government lay; and declaring unto them how matters were, they admitted him into fellowship with them, without the consent of the people & their good liking, for the government did not belong unto them. All these proceed Saint John knew very well, and therefore could not be ignorant that there was a Court and council to appeal to in all Churches: Yea Saint John knew also that the Presbytry of Jerusalem had power and authority over any of the Apostles, and did upon any occasion convent them before them as we may see in the 11. chap. and 21. where Peter was called before the Presbytery for going in to the Gentiles, and was therefore to give an account of his actions there, which he did; all with shows there was there a standing Court: and so in the 21. chapter the Presbytry gave Saint Paul an order and direction how to behave himself toward the weak ones; which he followed; all which shows that they only had the power in their hands, and that there was a court there, and that it belonged not to the people; all these things, I say, S. John was not ignorant of, & therefore knew very well that in that Church also where Diotrephes was a Presbyter, there was a Court and common-council of Presbyters to appeal unto, or else he would never have said, If I come I will remember his deeds. But why should I spend time in proving that which to any understanding man is as evident and clear as almost any other truth in the holy Scripture? especially when Mr Knollys hath proved it himself in formal words in many places in this his answer; for he confesseth that there was a Presbytery established in every Church, and that the government of those Churches was put into the Presbyters hands, and that the people were to obey those Presbyters as their guides; and in express terms page the seventh saith, Therefore the Apostle writes to the Church or particular congregation whereof Diotrephes was a Member and an Elder, who he knew had power to judge him, as well as the Church or particular Congregation of Corinth had power to judge them that were Members therein, 1 Cor. 5. 12. 13. And therefore might as warrantably admonish Diotrephes, as the Church of Colosse might Archippus Coloss. 4. verse 17. in these words, He confesseth that Saint John knew that the Church whereof Diotrephes was a Member and Presbyter, had power to judge him; which doth necessarily infer that there was at that time a court there; for judgement and censure and inflicting of punishment is the act of a court or Magistracy and of those that are in authority and armed with power; besides for further illustration of his meaning, he saith that the church Saint John writ unto, had the same power over its Members that the church of Corinth had over its Members: Now all men that have read the first and second epistle of Paul to the Corinthians, know very well that there was a court in the church of Corinth with plenary authority from Christ himself, both to convent and censure, and that with the severest punishment those that did publicly scandalise the gospel, as is evident by the excommunication of the incestuous person; now if that church that St. John writ unto were equal in power to that of Corinth, and that of Colosse, and to all the other apostolical churches, as Mr Knollys confesseth and laboureth to prove; then these conclusions will necessarily follow from his argumentations. The first, that Saint John could not be ignorant that there was a court and common-council of Presbyters in that church to appeal unto; for Mr Knollys saith, that Saint John knew that that Church had power to judge Diotrephes, and therefore in this contradicteth himself; for in the sixth page he affirmed that Saint John knew not any such court.  
2ly, it follows that there was an Uniformity of government in all the apostolical and Primitive churches: which wholly overthroweth the tenant of many of the Independents who hold the contrary; so that one church had not one manner of government, and another church another manner of government peculiar unto itself, and distinct from the other; but they were all governed alike by their several Presbyteryes, and had equal authority and power within their several precincts, as the church at jerusalem, Ephesus, Corinth, in all which there were many congregations, and yet all of them made but each of them a particular church within their respective jurisdictions, and were all to be governed by the joint consent of there several Presbytries.  
And lastly, that this order of government was to be perpetuated to the end of the world, which when Saint Diotrephes laboured to violate in assuming it to himself and his congregation, both he and all these that follow his steps, deserve severely to be punished for it, as prevaricators against both precept and example of all well ordered churches and Christians. And this shall suffice to have replied by way of answer to what Mr Knollys had to say for proof that Saint John knew not of any Court or common-council of Presbyters, either classical or synodical, to appeal unto in his time.  
And now I come to make good those appeals I made mention of page 10. which Mr Knollys thinketh a thing impossible for me to do; to wit, That every particular man, as well as any assembly or congregation, may have their appeal to the Presbytery of their Precinct, Hundred or Division under whose jurisdiction they were; and if they find themselves wronged there, than they have appeals to some other higher Presbytery or council of Divines for relief and justice.  
These appeals Master Knollys saith I cannot make good to be according to the Scripture of truth, although the having recourse by appeals, from Inferiors to Superiors and from one Court to another, is so evident by the very light of nature, and approved of by the practice of all Nations and Churches in all ages, and is also so apparent by the holy Scriptures both of the old and new testament, as there is scarce any truth more obvious to all understanding men; yet Master Knollys peremptorily asserteth, that they cannot be made good out of the Scriptures of truth; so that it is manifest, to all men, that be there any truth never so perspicuous, he is resolved to believe nothing but what he conceiveth to be according to the Scripture of truth.  
Therefore for the gratifying of Master Knollys, and all such as with candour and ingenuity and without any prejudice shall read the ensuing lines, I shall in this place add something more fully and distinctly to that which I spoke in the foregoing page for the proof of those appeals I mentioned page 10. and sufficiently evince, they are warranted by the Word of truth: and for that purpose, I shall first produce the authority of holy Scriptures and bring forth some precedents out of the unerring word for the confirmation of the same; and then I shall also ratify the use of appeals by reasons and from the practice of all ages in all Nations. And all this I shall the more willingly do in this place, although it is done again and again in this treatise; and only because Master Knollys affirmeth that I cannot make good that appeals be according to the Scripture of truth. And for proof ofthis, I will begin with that of our Saviour Matth. 13 vers. 15. Wherefore (saith he) if thy brother shall trespass against thee, go and tell him of his fault between thee and him alone, etc. But if he hear thee not, appeal higher to two or three more: And if he shall neglect to hear them, appeal yet higher, tell it then unto the Church, that is to the Court of Presbyters in that precinct. So that from this place it is evident, that appeals are warranted by the Word of truth; for truth itself, hath taught us the Doctrine of appeals. And for precedents of appeals there are many in the New-Testament, to say nothing of the Old. To begin with that in the 5. of the Acts which we find recorded after Christ's ascension in the questioning of Ananias and Saphira, whereas by conjoynt argrement it was appointed and ordered amongst them, that all things should be common, and that selling their possessions, they should bring the price of them and lay it also at the Apostles feet; which very expression signifieth and denoteth what great authority and power the Apostles and Presbyters in the Church of Jerusalem were then in, and sufficiently declares that there was a Court there, as all the carriage of that business doth abundantly prove. I say therefore, when they had made such an order by common consent, and when it was found out that Ananias and Saphira his wife had not dealt faithfully in that business, nor according to public agreement, but had consented together to deceive their brethren, and by that had scandalised the Gospel, the Church or people for the redressing of this abuse, take not the matter into their own hands, nor challenge not any power unto themselves for the punishing of Ananias and Saphira, as well knowing their place then, and that the government did not belong unto them, but to the Elders and Rulers over them; they appeal therefore unto the Apostles and make their complaint unto them, and exhibit their Articles against Ananias and Saphira, as both guilty of the same crime, whereupon they were convented before the Apostles as Delinquents; Peter then being there precedent and chief judge, and finding them guilty▪ sentenced them both, from God himself, and punished them for their sin with death; by which we may take notice not only of an appeal, but that there was a standing Court of Presbyters in Jerusalem and that they had in it plenary power from Christ for the trial and punishing of all offenders and of casting them out of the Church, if Scandalous, as well as the Church of Corinth; and it stands with all reason; for Jerusalem was the mother Church, and therefore was inferior to none of the Daughter-Churches and to this Court of Presbyters were all appeals ever to be made by the people of that precinct; as this one instance doth sufficiently declare. And that other precedent in the 6. of the Acts where we have a second appeal upon an other public scandal, which was the neglect of their widows in the daily Ministration where they applied themselves unto the Apostles; for the particular congregations assumed not the authority into their hands of redressing the abuse, nor challenged not any right to the government, but appealed unto the Apostles for remedy, who ordered that whole business by joint consent, to which all the people willingly submitted themselves as it is at large to be seen in the sixth Chapter of the Acts. The third appeal we find Acts the ninth, where Paul assaying to join himself to the Disciples, and they being afraid of him, and doubting whether he were a believer, Saint Paul forth with appeals from them to the Apostles, who he knew had the authority in their hands, and making known his cause unto them, they forthwith admitted him into Church-fellow-ship with them without the consent of the people, who indeed had nothing to do, either in the admitting of members of casting of them out; and therefore they allowed of the appeal of Saint Paul, to teach all men whether to fly, to wit the to Presbytery, if they be injured by the people or debarred from any Church-priviledge by them, for they only are the stewards of the Church and have the Keys of the kingdom of heaven to open and shut the doors to whom they shall think fit, or unworthy; and this is the place of the Presbyters, and not of the people: for they are enjoined to obey their guides and to submit themselves in the Lord to what they order and appoint according to the Word of God. Here we have three precedents of appeals in the mother-church of Jerusalem to the Presbytery upon any abuse, so that by the mouth of their witnesses out of the word of truth this truth of appeals is sufficiently confirmed; And that the Presbytery at Jerusalem had plenary power over the very Apostles and could call them at any time to an account, is manifest from the eleventh of the Acts where Peter was convented & questionedbefore them and was forced to give an account of his going in to the Gentiles and Preaching unto them, which he willingly yielded unto, knowing it was their place to question any; yea the Presbytery in every Church could send the very Apostles & Ministers to Preach in any place or city or upon any Message, as we see they sent Peter and John to Samaria, and the Church of Antioch sent Paul and Barnabas with other Ministers to the Presbytery of Jerusalem, as is evident Acts the 14. and Acts 15. and therefore all these examples sufficiently prove that all the people of every Church made their appeals to their several Presbyteries, if there arose any controversies and abuses among themselves: and if there arose any difference between Church, and Church, or between Presbytery and presbytery about any points of Doctrine or Religion, than they made their appeals for the determining of those controversies to counsels and Synods, as we may see it Acts the 15. and this is one of God's Ordinances as the Independents themselves do acknowledge. So that for the Doctrine of appeals it is so clear that all the learned and judicious cannot doubt of it; and I am most assured that those that shall but with due deliberation seriously examine the Scriptures above quoted and those that follow in this discourse, for the confirmation of the same truth, will wonder that any man that pretends to learning as Master Knollys doth, should ever dare say, that appeals cannot be made good to be according to the Scripture of truth, whereas there is almost no truth in the holy Scripture more clear and evident than this of appeals.  
Yea this method of dealing and manner of handling of businesses of public offences and scandals, and for the redressing of them, is ratified by the very light and Law of nature, as we may read in all the governments under the very Heathens, and Paul made use of it, by appealing from inferior Courts to Caesar's tribunal. And I shall never be brought by all the art and wit of man to believe, that Christ hath left his Church under the New Testament in a worse condition than it was under the old, where we know they had appeals from one Court to another. Nay if Christians now, had not the liberty of appeals in matters of conscience and Religion, they should be inferior to the Pagan nations; and surely Christ hath not left his Church which is his Kingdom, in a worse condition then either the Jewish or ethnic kingdoms were, and therefore by all reason besides the Testimony of Christ Matth. the 13. and besides the precedents I produced out of the Word of God to confirm appeals, the lawfulness of appeals is sufficiently established and ratified. So that I hope that which I have now briefly set down, may satisfy any rational man. But before I go on to prove that the people or Church have not power to judge their Ministers, which is the last thing I undertake to make good. I must say something by way of answer to a vain and frivolous cavil of Master Knollys, which is this. If the Doctor can prove these appeals, (saith he) I ask him whether that higher Presbytery or council of Divines, be not as Independent as the brethren and their Churches against whom the Doctor hath written: and if so, than such a high Presbytery or council of Divines, is not God's Ordinance by the Doctors own confession and affirmation. The very reading of this fond cavil had been enough for the confutation of it to any solid man: and truly had not I to deal with such a trifling creature as he is in serious business, who Counts every word he scribleth an oracle, I would have passed by it with silence, as being nothing to the question between us, and as little to his purpose as all his other wrangling is, except it be to declare to all men, that he knoweth not his own principles nor no good learning. But for answer, all such as know any thing in the controversy between us and the Independents, know that it is my opinion and settled belief, that all Churches and counsels are to depend upon the Word of God, and to be ruled and ordered in all their proceed and Governments according to the direction of the same: an Angel from Heaven is not be heard that speaks not according to the written Word Gal. 1. and this Word hath directed us to the law and to the testimony, isaiah 8. and proclaimed all men that speak not according to that, to be in darkness; and therefore according to this my opinion, no Church or council in the world is Independent; and therefore all such Churches and counsels as have not either precept or example for their proceed in the ordering and governing of them, out of the Word of God, but follow their own vain and idle fantasies and affect Independency, in my opinion they in so ordering their Churches do not according to God's Ordinances. Now when the Independent Governments are such, they are their own inventions; and that government only of the Presbyters, is God's Ordinance, as having both precept and precedents for it in God's Word, upon which they depend; and this is my opinion, and not that which Master Knollys would grollishly put upon me; and this shall suffice for answer to that piece of nonsense of his. And now I come to the last branch of his answer, and that which I undertook to make Good and prove, viz. that the people and congregation in any Church have not power to judge their Ministers, which Master Knollys affirmeth they have, and for instance produceth the Church of Corinth and that of Colosse, understanding by Church the people, who he saith had power over the members, miserably mistaking himself and abusing the ignorant and simple souls by it, as will by and by appear to those that can discern things that differ or are but a little acquainted in matters of government, either ecclesiastical or civil. For if men do once but rightly understand what a Church is according to the description of a Church as it is laid down in the New-Testament, and consider withal of the parts and members of that Church which by Saint Paul is compared to the body of a man: they will easily perceive, that the governors and rulers are compared unto the head and all the noble parts of the body, as to the eyes, ears hands etc. which are to guide and govern all the other members in the body, and that all the other members under them are to be ordered and ruled by the head and other more noble parts, and are to follow their direction; so that it is in the Church of God, as it is in the body of man, some are to rule, and others to be ruled in it and whose place it is ever to obey: For none of the members of the body leave their stations, unless they by violence be cut off, as all rational creatures do very well know. For the head is ever the head, the eye is ever the eye, the ear is ever the ear, and the hand is ever the hand, etc. For Saint Paul saith 1 Cor. 12. vers. 27. Now ye are the body of Christ, and members in particular. And God hath set some in the Church, first Apostles, secondly Prophets, thirdly Teachers, after that miracles, than gifts of healing, helps in Government, diversities of tongues; are all Apostles? are all Prophets? are all Teachers? &c intimating that the Apostles, and Prophets and Teachers, and helps in Government in the Church, every of them keeps their stations, to wit, they that are once Apostles, Teachers or Governors, do continue in the Church in their several places, ever so to be, and never lose their places, but always to the day of their death, remain and continue still to be Apostles, Prophets, Teachers and Rulers, according to that in the fourth of the Ephesians vers. 11. Where Saint Paul saith▪ He gave some Apostles, and some Prophets, and some Evangelists and some Pastors and Teachers for the perfecting of the Saints, and for the work of the Ministry and the edifying of the body of Christ, till we come all into the unity of the faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. We find not in all the holy Scripture that any of those true Ministers were at any time degraded, or lost any thing either of their Titles or of their authority, but as God had put the rule and Government of the Church into their hands, and had given them the power of the keys, and made them Stewards in the Church which is his body, so they were ever to be the head, eyes, ears and hands for the governing and well ordering of the Church. We find likewise that in every several Church of the New-Testament there was a Presbytery ordained, as Acts the 14. etc. and that the Presbyters had the Government of those several Churches put into their hands, that the people and members of those Churches were commanded to obey their Presbyters as their guides whom God had set over them, Heb. 13. as Master Knollys and all the learnedst of the Independents do acknowledge. We find likewise by the practice of the Church of Jerusalem the precedent of all other Churches, that the people there for the redressing of any abuse amongst themselves, assumed not the power into their own hands, but applied themselves and made their addresses and appeals to the Presbytery, and that they ordered every thing according as they thought good, and that the people willingly submitted themselves to the order. We find further that for all acts of government, as questioning any offenders for the censuring and punishing of them, for ordination of Officers, and excommunication, it was done either by the sole power and authority of the Apostles, or by the Presbyteries of the Church and those that were in office, and not by the multitude, as is manifest by that in the 2. of the Cor. chap. 2. ver. 6. a place so much abused by the Independents; sufficient (saith the Apostle) to such a man is the censure which was inflicted of many. So that it was not inflicted by all the people, but by such only in whose hands the power lay, which was the Presbytery, and therefore the Apostle saith by many or of many. And truly if we would but duly read the Epistles of Saint Paul to Timothy and Titus which were writ to them, and in them to all the Ministers of the New-testament in all ages to come, and observe the rules set down in them, which are to continue to the end of the World, we shall find that for all Acts of government and for the well ordering of the Church, it is only committed into the hands of the Ministers and presbyters of the several Churches through all Nations, and that to them only belonged the managing of the government, as the rulers and Stewards of the same▪ and that all power and authority of Government peculiarly belonged unto them, and that the people had nothing to do with it but to obey. Again if we look but into the seven Churches of Asia, Revel. 2. & 2. We shall find that all the Epistles Christ writes unto them are directed to the Angels and Ministers of those several Churches, as upon whom the Government of those Churches lay, and who had both the praise of well doing and blame of any evil either committed or tolerated by them; for seeing they were appointed by Christ himself to be the Stewards and Guides of those Churches and to be the governors of the same, all the blame of the malversation of any of the members in them, is imputed unto them, as if they themselves had been the cause of it, as not using their Authority for the redressing of those abuses. So that it is apparently evident through the whole New Testament, That the Ministers and Presbyters, and they only, in every Church had the rule of the people committed unto them, as the head, eyes, ears, and hands, the more noble members; and that the people as the other members under them, were to yield obedience unto them in the Lord. And we find that in the holy Scripture, every man is to look unto that Office that is committed unto him, and that every one is to keep himself in that Station God hath placed him in, as we may see it at large, Rom. 12. ver. 6. Having gifts differing according to the grace given unto us, saith Saint Paul, whether prophecy, let us prophecy according to the proportion of faith, or ministry, let us wait on our ministry etc. He that ruleth, with diligence etc. Here we find that every man according to his place and office, he is enjoined to wait upon it and not to desert it; they that are appointed to rule, they are ever to rule; and the others that are under them, are ever to obey; every Member is to keep his station in this mystical body; the Magistrates and Parents and Masters whether ecclesiastical or civil, are to continue in their several places and to keep their ranks as long as they are in those places; and all those that are under them, whether Subjects, children, or servants, they are likewise to keep their places, and to obey all those that are over them in the Lord; and that is their place; for so the holy Scripture everywhere teacheth us, and especially in the 7. of the 1 of the Corinth. ver. 19, 20, 21, 22. Circumcision (saith the Apostle) is nothing, and uncircumcision is nothing, but the keeping of the commandments of God; That is, the yielding of obedience to the commandments of God, and the obeying of those God hath set over us, and the honouring of those that are in authority and doing the will of God in every thing to our power, is that that commends any men unto God, especially the honouring of God himself and the reverencing of our godly Ministers and painful Pastors, according to that of Saint Paul 1 Thess. 5. 12. Know them which are over you in the Lord, and esteem them very highly in love for their works sake: For God hath made them Pastors, and all the people their flock; them fathers, and the people children begotten by their Ministry; them bvilders, and the people the stones laid by them in the building; them Stewards, and the people domestics under them and their conduct: So that every one in the Church of God is to continue in that Station God hath placed them in, until they by their gifts and graces and eminent abilities be removed to a higher calling, or else for their misdemeanours are cast out; and therefore Saint Paul saith, 1 Cor. 7. ver. 20. Let every man abide in the same calling wherein he was called; and as if it had not been sufficient to have once specified his mind in this business, in the 24 verse, he reiterateth this precept saying, Brethren, let every man wherein he is called therein abide with God. So that for the Ministers and Presbyters of the Church, or for the Magistrates of the commonwealth, or for Masters or Parents of Families, for either of them, I say, to leave their calling in their particular places of ruling: and for either the flocks under the Pastors, or subjects under the Magistrates, or servants and children in the several Families under their Parents and Masters, to offer to take the Government into their own hands, or to join themselves in Commission with them, and to take the rule in either Church, State, or Families upon them, is to leave their callings, and so to transgress against the commandments of God who, hath enjoined the Magistrates, Ministers and Pastors both in Church and State to command, and all the people under them to obey, and in their so doing they each of them abide in the same calling and station wherein they are called: otherwise, they will be found transgressors of the Laws of God and violators of that Order God hath apppointed in Church and State, and bring confusion in both; Now, God is the God of Order, and hath enjoined all men to keep his commandments, and the commandment given to the Magistrates, is to rule; and the commandment given to the people in every Church is to obey their guides and yield double honour unto them; the honour of reverence and subjection, and the honour of maintenance; they are ever bound to obey them in the Lord: And this is the Order God appointed in all the Primitive Churches, That the Presbyters only should rule in them, and that the people should obey and not intermeddle in the government; for that is not to keep themselves in their several Stations, and to abide in the same calling wherein they were called.  
And to speak the truth, the ignorance of this doctrine and the pride of too too many hath been the only cause of all those confusions that now the Church and State are embroiled with; for if every man had learned but this lesson, To keep himself in the same calling wherein he was called, he would know that the Magistrates place whether civil or ecclersiasticall, is to command, and that the subjects and people's place under them in their several abodes and habitations, is to obey.  
They would understand likewise, that in every kingdom, commonwealth, corporation, or in any Province and Country or church, that howsoever business of public concernment belongs unto the whole body in each of those governments, yet the managing of them and ruling and ordering of them respectively, belongeth and pertaineth only to those in authority, as in a kingdom or republic, howsoever the embasladours of other nations are sent into such a kingdom and commonwealth about business that may concern the whole country, yet none but the King and his council or the State have the ordering and managing of the business, and the people and subjects under them intermeddle not in those high affairs, for they are Arcana Regni and appertain not unto them. And so it is in every Corporation, howsoever the Letters or Mandates from either King, Parliament or State, are directed unto the several Counties, Hundreds or Corporations or Cities, yet the Lieutenants, Governors, sheriffs, Mayors, Aldermen and Common-councells in each of them are to manage the business and to put in execution what they are commanded and enjoined by either Letters or Mandates, and the people under them severally are to yield obedience to what they order and command according to the several exigences of the times, as daily experience teacheth all men; so that the directing of their Letters to the several Counties or Hundreds or Corporations in general, doth not invest all the people with power or join them in commission with the Magistrates of those respective places, but leaveth the transacting of all things to those only in those several jurisdictions that are in authority and armed with power, which the people are not. Yea this truth is so well known and perceived by all such as will not wilfully blind themselves, as it cannot be denied; hourly experience furnishing men with precedents of it.  
For if any Delinquents be found out, they are not hailed before the people, but before such as are in authority; there is not an ordinary hue and Cry that is sent to any Parish, but it is carried to the Constable or his Deputy and to such in that Town or Village as are in place or authority, so that the people trouble not themselves with it; yea they will ordinarily say it concerneth them not, it is not their place to intermeddle in the business of State, that they affirm belongs to those that are in authority. And as it is in the affairs secular and in the State, so it is in the affairs of the Church, those in authority in the Church are to manage the affairs and businesses of the Church and not the people: for God had appointed in all Churches in the New Testament (which were but so many Corporations) a standing Presbytery, and Order of Ministers and Rulers in each of them, in whose hands the government of them all, within their several Precincts and Jurisdictions lay, the which Government they were ever to manage and order by common consent and joint agreement, with which the people had nothing to do, and with the which they ought not intermeddle; for that had been to confound that Order God had established in each Church; and this all well-instructed Christians knew; and therefore in the Apostles times, not any that I ever read of opposed that Government before Diotrephes, who is blamed for this his temerity by St. John, to teach all men not to do the like left they fall into the same condemnation; so that they knew very well that howsoever all the Epistles of Sant Paul and the other Apostles were directed to the several Churches of their times, yet the managing of the affairs of those Churches belonged only unto the Presbyters Stewards and Angels of those respective Churches, as we may see in those seven Churches of Asia, where the Letters and the Epistles are directed to the Angels and Ministers of those Churches as those that had the Government of them in their hands, and not to the people: And so it was in the Church of Corinth, a place that the Independents so much abuse.  
Howsoever Paul's Epistles were directed to the whole Church, yet the officers only and Presbyters of that Church had the managing of the whole business concerning the incestuous person, both for the casting of him out and the taking of him in again, upon his repentance, as is evident from the 2 Epistle and the second chapter where the Apostle saith sufficient to such a man is the punishment inflicted of many. So that all the people did not censure him, or inflict that punishment upon him; but many, to wit the Presbyters and those in authority in that Church. And this agreeable to all reason: and therefore Master Knollys is mightily mistaken in his Commentary exposition of this place and that of the Epistle to the Colossians, in saying that as the Church or particular congregation of Corinth had power to judge them that were members therein. 1 Cor. 5. 12. 13. and as the Church of Colosse had power to admonish Archippus. Coloss. 4. 17. so the Church whereof Diotrephes was a member, might as warrantably admonish him. These are his words, in which there is a double yea a triple fallacy: for first he taketh the word Church in another sense then the Scripture speaketh of it; which in all the Epistles of the holy Apostles for the most part, is taken collectively for a combination of many congregations under one presbytery within such a precinct, and he only understandeth it for a particular congregation and assembly, and by this he deceiveth the reader. 2ly By Church he understandeth the people, the Presbyters excluded, and saith that they had power to judge their Ministers, whereas indeed though in all those churches there was a power, yet it lay soely in the Presbyters hands, and they only were invested with it, and the people were ever to stand to their orders, so long as they commanded in the Lord; and the place of the people was to obey; and therefore all that he saith about this business is a mere non sequitur●unc; and this is the third error that ensueth from groundless principles; for this is not a good consequence, Paul writing unto the Church of Colosse hath these words, say unto Archippus that he take heed to his Ministry, and writing unto the Church of Corinth the 1. and 5. saith vers. 5. Deliver such a man unto Satan for the destruction of the flesh etc. Ergo the people have the power in their hands over all the members of those Churches both Ministers and people. This I assert doth not follow in all good reason; No more than it will follow that if any ambassador should be directed to the kingdom of England now, or if any Message should be sent unto any corporation of the kingdom commanding such service from it to the State, that the people in this Kingdom, or the people in those corporations should intermeddle in the affairs of public concernment, but all sound understanding men will say, It belongeth to the great and grave council of the Kingdom to manage public affairs, and to the Major and Aldermèn, and the common-council of each Corporation to transact and order the public business, and affairs, and for this only reason, because they are the men in those several places that God and the people have invested with authority over them and it only belongeth unto them to order all affairs of public concernment, who God and the people have called and appointed to this end and purpose. And so it was in all the primitive and apostolical Churches, the Epistles were writ to the churches, but directed to the Angels and Ministers in them, as whose place it was to watch over them for their good and who only had the power of the keys, to bind and lose, to cast out and take in, according to Divine authority. Yea all the world knows, that God never gave the keys to the people in any Church, but to the Ministers, therefore the authority of order and jurisdiction only belongeth to the Ministers and presbyters in every Church: now when Master Knollys by Church understandeth a particular congregation or assembly and the people in it and not the Presbyteries in every Church; he is much mistaken in his Commentary exposition and abuseth not only himself but all those poor deluded people that follow him.  
Yea, he destroyeth his own principles and those of the congregational way, for both he himself and I S. do acknowledge, That the Government lay in the Presbyters hands in every church. Master Knollys his words to this purpose I have often cited before and I S. his words are these page 11. in asserting that the Persbyters did rule the Church at Jerusalem, and ordinarily other Churches, whom do you hit? (saith he in his answer to me) Sure not the Independents, as you call them, we grant it is their part to rule; thus he: but of these words in their due place.  
In the mean time, we may take notice, that they acknowledge that the government of those several Churches lay in the Presbyters hands, who only had the ordering of the affairs of those Churches as the Stewards over them, and whose place it was, to receive any accusations, and examine matters of scandal and to proceed against offenders by censures and punishments upon evidence and proof made against them, as the Epistles of Paul to Timothy and Titus do sufficiently evince. And therefore it is not only against the Word of God, but their own principles, to invest the people with power and authority over their Ministers and their fellow members, as to censure them, or▪ to exercise any Act of Government over them. Neither doth Saint Paul in writing unto the Colossians and bidding them say to Archippus, that he take heed to his ministry, and in writing unto the Corinthians that they should cast out the incestuous person, investe the people in either of those Churches with power and authority over either Presbyters or their fellow members. For the power of reproof and censure with authority belongs primarily and principally to the Pastors and Presbyters, in every Church, as the Epistles of Paul to Timothy and Titus show, in the which all Ministers are taught their duty in their several places, who to admonish, and how, who to ordain, and who to cast out, and how to exercise all other Acts of government, as those of ordination, excommunication and censure etc. and all Ministers are to perform their offices judicially, & authoritatively, not by way of charity which any Christian upon just occasion observing all the vital circumstances, of a well ordered reproof and action, as of time place and persons may do; for there is a very great difference between the admonition of the Ministers and that of the people which lieth in this, that the Ministers do what they do in the Church as Officers and Magistrates and men in place and power; and the people do it by way of charity and love and only out of Christian duty, and not with any authority they have over the people; and if their brethren will not hear them, they can go no farther than to take one or two more with them, and if they will not hear them, then to refer it unto the Church, to tell and inform their several presbyteries of it, the people are confined within these limets only, and are not to exceed and go out of these bounds. Whereas the presbyters and Ministers by their place have the power in their hands, to order them and censure them, which the people have not. Neither with any good reason will it follow, if any private Christian may admonish a Minister failing in his duty, that he hath power and authority over him, for this one Member and Brother hath not over another, as having nothing to do with another man's servant, as Saint Paul sufficiently declareth in the fourteenth chapter of his Epistle to the Romans; and although all Christians are commanded, Coloss. the 3. and in divers other places, to admonish one another, yet this proves not that they have rule, power and authority over them, because the Scripture witnesseth the contrary. But the Ministers and Preachers of the Word, they are to rebuke, to exhort, and admonish, and censure, as ambassadors, Stewards, and governors appointed by God himself over them for this very purpose and end, not only to beseech and entreat them, but if they be refractory and disorderly to punish and censure them, and that by their place as they are officers and as they have received the keys, whereas other Christians do their duty only out of love as Brethren and not as Magistrates; So that what the people do, either in admonishing or exhorting it is out of charity; or what they do in choosing of officers, or casting out of offenders out of the Church, it is either by denomination of them, or in approving and assenting unto what the Presbytery doth; as the Saints shall judge the earth so that it is not in the people's power to hinder the casting out of any offender, if he be proved scandalous; or of receiving any into the Church or into any office of the same, if they be thought fit and worthy of it for their gifts and graces; for they have no power to do any of these things, for these are all actions of such as are in authority and have the power of ordering things in their hands, which I affirm was never given to the people.  
And therefore those places quoted by Mr Knollys, to prove the authority of the people over either their Ministers or Fellow-members, are not for his purpose, as b●ing misapplyed and abused, as they are daily by the Independent Brethren; So that to all rational and understanding men from this reproof of Diotrephes given by S. John and this his censuring of him, For usurping sole authority to himself and prating malicious words against Saint John and the Presbyters of that Church he writeth to: These two conclusions do necessarily follow.  
The first; That all such as affect an absolute jurisdiction in every particular congregation within itself Independent, without any reference or relation to a council or college of Presbyters, and do speak malicious words against their Fellow-ministers and Presbyters, and do cast out whom they please, and bring in whom they will at pleasure upon their own terms, and do rule after an arbitrary way all such violate the Ordinance of God and oppose that Government that he hath established in all churches by his blessed word, and are guilty of the same crime that Diotrephes was, and if they repent not will be severely punished for it: but all the Brethren of the congregational way are such.  
The second is this: That all such Ministers and Congregations as give the authority and power of ruling and ordering the affairs of the Church into the hands of the people, either wholly excluding the Ministers, or joining the people with them in the Government of the Church, they thus leaving their station and calling wherein they were called, are prevaricators and offenders against divine institution: For God hath given the keys, the power of order and jurisdiction to the Ministers and Presbyters only, and enjoined the people to obey them: But such are all the Ministers and Assemblies of the congregational way, as leaving their station and calling wherein they were called: Ergo, they are all prevaricators and offenders against divine institution.  
And thus much I thought fit by way of answer, to reply unto all that Mr Knollys had to say, against my argument drawn from Diotrephes, and in defence of their congregational practices▪ There yet remains one whibling cavil more in this his answer, that I may not pass by lest he should glory I could not answer it; I will therefore say something to that and conclude this point and then go on to all his other fond answers to such arguments as he thought himself best able to encounter with. His words are these in the conclusion of his Babble.  
If (saith he) nothing of public concernment ought to be done and transacted without the joint & mutual agreement, and common consent of the Presbytery, John the Presbyter would not have transgressed so far, as to take upon himself this authority over Diotrephes, to tell the Church of his faults, and to say he would remember him and sharply reprove him, and teach him to prate against the Presbytery with malicious words, which belonged to the Court and common-council of Presbyters.  
Thus Mr Knollys rather chatters than disputes, in making such an inference from his own conceit. And therefore for Answer let Mr Knollys know, that there was no transgression in Saint John against the Presbyters in taking such authority upon himself: for S. John was an Apostle, and an universal Pastor, tied to no one place or flock, but had the same power and authority that Paul and all the other Apostles had over all the Churches, the care of which lay primarily and principally upon them, who were immediately inspired by God, and in all their preach and writings followed the dictates of his holy Spirit, who spoke in and by them; so that whatsoever they taught or writ was to be the rule of all men's thoughts, words, actions, and governments, and it was their place to give Laws unto all Churches and Ministers in them, what they should do in the ordering and governing of the same; and therefore S. John had no less authority and power over this Church, wherein Diotrephes was an Elder, and in and over all other Churches, than S. Paul and all the other Apostles had in all Churches: Now if S. Paul, could give a Law unto the Church of Corinth, For the casting out of the Incestuous person, and for the carrying of themselves with Order and Decency, in their Assemblies and sharply reproove offenders in that Church, and if all the other Apostles did the like, and took such Authority upon them over all the members of those several Churches; and that without any transgression of any divine institution, but with the very good liking and allowance of God himself, who writ the commandments of the Lord to all the Churches, than I say, Saint John transgressed not at all in using his authority and power given him of God over Diotrephes, in telling the Church of his faults, and saying He would remember him, and sharply reprove him; for this he might well do by his sole Authority, without any offence, as he was an Apostle, for what he did, he did by immediate Revelation and had a warrant for it from Christ himself, who sent his spirit to lead him into all truth.  
And therefore it is a ridiculous if not an impious thing in Master Knollys, to draw such an inference from a fantasy of his own brain, in that he makes no difference between Saint John and another ordinary Presbyter and Minister, and would make that an offence which was none, and infer that Saint John took more upon him than he ought. Besides it had been no transgression in any other Presbyter, if he had writ so to any Presbytery, under which he had been a fellow Presbyter, to inform them of any miscarriage in either Pastor or member of that Church wherein he was an Elder, and if he had said, If I come I will remember his deeds, etc. For in his so speaking, he would assume no more authority to himself, than became a Presbyter to take upon him, as both to witness to a truth, and to give in evidence of what he knew of such a man to his fellow judges, and then to leave it to the judgement of the Presbytery and Common council of Elders, which Saint John did, whose place it was to censure such an offender, and in his so doing he should no way impeach the power and authority of the Court or Common▪ council of Presbyters, but rather ratify and confirm it as all learned men will gather; For by such words, he declareth that there is a standing Court or council there, where offenders are both to be questioned and censured; for such an expression, If I come I will remember his deeds, sufficiently declareth, that there was power in their hands, and manifesteth, that he was a judge there among the rest, who with others had the hearing of all causes there, and that all businesses of public concernment ought to be done and transacted by the mutual and joint accord and agreement of the Presbytery, and not to be managed by any one singly by himself, or by the people whom God had never given the keys unto, nor the power of rule and Government: This I affirm will necessarily ensue and follow, and not that which Mr Knollys vainly intimateth. And I am confident that any judicious Christian upon due deliberation will say the same, and will conclude, That Saint John in his so writing was no offender, though all things of public concernment in the Church were ever to be transacted by the joint agreement and common consent of the Presbytery. So that all men that are judicious may plainly behold the futility in both the answers and cavils of this man, and well perceive that he was never cut out for a disputant, or ever fitted for Government in church or State; who if he might have his own mind would bring in a confusion in both, and violate all order divine and humane, and make the head the foot, and the foot the head.  
And truly if a man would but consider the manner of Government in their seven new Churches or rather seventy (for every ten or twelve of them prove a Church) he should find in them all, so much disorder and discrepancy amongst them, and yet every one of them pretending Divine authority for its particular government, as he would advisedly conclude, That God was never the author of them, for God is a God of order and not of confusion: for never since the world began was there such practice● in any Christian Churches, as are to be found in theirs: And to speak the truth, they are a mere mockery of all government: for every one of those several Churches be they never so slender and small, assumes an absolute soveranity unto themselves Independent, from all other Churches and Presbytries, from the which there is no appeal, be one never so much wronged. And they are as so many free States, and republics, every one of them ruling within themselves as absolute Magistracies. And therefore upon all occasions, if any difference arise between member and member in those Churches, or between Church and Church as often they do, as other Countries and commonweals send their ambassadors to each other upon any difference, or about states affairs; and as the House of Commons sends to the House of Lords, and the House of Lords to the House of Commons by their Messengers; and as all businesses are to be done in the Name of the States, and in the name of either Lords or Commons; so those little sucking congregations and churches; though they consist but of 10. or twenty a piece & although never an one of them knows any more what belongs to government then the horse Master Knollys preaches on when he goeth into the country yet they send their Officers in the name of the Church to any other of their Churches, upon any difference, or about any of their Grolleyes, with as great State and Grander, as if they were very absolute principalities, and they use by the report of those that have seen the manner of their carriage in their employment in imitation of greatness, the same garb and gestures that ambassadors, or those that carry a Message from the House of Commons, to the House of Lords, usually do; making their honours and congees, and they are such bunglers at the work as those that have seen them say, it is one of the ridiculosest spectacles that ever was beheld; for they make a thousand Jackinaps tricks and act their several parts with such affectation of State, that experienced men and such as well know what belongs to the entertainment of ambassadors, affirm, that they never beheld any thing so fanatical. It is reported that john Lilburne my scholar is Master of the Ceremonies amongst them, and teaches them their postures of courtship.  
If ever there were any people in the world that trampled all government both Divine and human under their polluted feet, or ever made a scorn of authority I may truly say the Independents are the ●en, and yet they applaud themselves in all their actions and stick not to say, by these their do, they set up the Lord Christ upon his throne in his kingdom, and in their houses, and Count all those that differ from them of their congregational way, as enemies of the Lord Jesus, and of his kingdom; and esteem of them as of a company of Infidels; and yet they have neither precept nor precedent for their so doing, but St. Diotrephes in all the holy Word of God, which constituted a Presbytery in every Church and committed the government of all the congregations under each Presbytery into the hands of a common-council and college of Elders, as that Church Saint john write unto can witness, which was governed by the conjoynt consent of them all, in which Saint John was a Presbyter, and therefore writ, If he came he would remember Diotrephes deeds: which abundantly declareth that Saint John acknowledged a Court, a settled government in every church, whether the members might have recourse for redress of any abuse or scandals and therefore took no more upon him than belonged unto his place: and this shall suffice to have answered to Master Knollys his last whibbling cavil, and to have spoke of this point of controversy between us in this place.  
I shall answer methodically to all his other evasions in their due places which the reader shall find as they are scattered through the book, for he is very immethodical in all his pamphlet, where I will set down Master Knollys his own words.  
But in the mean time it is sufficiently confirmed out of the Word God and out of all the Scriptures above quoted, that all the churches we read of in the New-Testament, were so many corporations in Christ's kingdom, which were to be governed by a common-council of Presbyteries. And so for many years after the Apostles times they were Governed Communi consilio presbyterorum, as our brethren the Independents do confess and prove by antiquity and humane authority; which weapon I wonder they will contend with, in deciding of God's matters, which are only out of his holy Word to be proved, which is to be the rule of our faith.  
But it seems Saint Ambrose his authority pleaseth them well, though if we look into it, it makes much against them. He lived as the author that citys him, saith, within the fourth Century. His words are these upon the 1. of Timothy. Synagoga & postea ecclesia seniores habuit, quorum sine consilio nihil agebatur in Ecclesia. Quod qua negligentia obsoleverit nescio, nisi doctorum desidia aut magis superbia, dum soli volunt aliquid videri. Take with it his own interpretation. The Jews Synagogue (saith he) and afterwards the Christian church, had Elders, without whose counsel nothing was done in the church, which, by what neglect it grew out of use, I knew not, unless it were perhaps the sloth or rather pride of the teachers, whilst alone they would seem to be some body. However it is acknowledged by their own testimony, that in the Apostles time and many years after the Apostles, nothing was done in the church without the council of the Presbyters.  
So that it is evident the Primitive churches were governed by the joint and common council of the Presbytery, and the people had nothing to do with it. We may add here unto Saint Ambrose, Saint Ieromes testimony, who in his Commentaries upon the first chapter of the Epistle of Paul to Titus, largely declaring himself (as in many other places) concerning the occasion of the change of that government established by the Apostles, saith, Idem est ergo Presbyter qui & Episcopus & antequam, diaboli instino●u, studia in religione fi●r●nt, & diceretur in populis, ego sum Pauli, ego Apollo, ego autem Cephe, communt Presbyterorum consilio Ecclesiae gubernabantur, etc. In the which words he acknowledgeth by the first institution, all Churches were governed by the common council of the Presbyters, and not by the advice of the people. Yea the very Canons of the Pope in the first part, and the 95. distinction, giving the reason why the Presbyterian Government came to be changed, and the Hierarchiall was put in the place; affirmeth, that it was through faction, and for the avoiding of further schisms and rents in the Church and cities, using the very words before quoted out of Saint Jerome, and confesseth that before that time, the Churches were governed Commum consilio Presbyterorum, not by the people or any one Prelate, but by the Presbytery and their council. And if human authority were needful in this business, I might make a volume with their very expressions, to prove the novelty of the hierarchical government, and that of the people's jurisdiction assuming the Authority of governing into their hands, and the Antiquity of the Presbytery, and that by the enemies own confession. Bet I am resolved to cleave only unto the Word, and sound reason deduced from thence, for the deciding of this controversy, being sorry that there was so much as occasion of naming humane authority in a point of Divinity.  
As for the Presbyterian government, in the sense that I understand it, there is nothing more clear to me in all the holy Scripture, Yea the very word and name of a Presbytery signifieth a Magistracy, or Aristocracy, or Signory, or Court; that is, a Company, or Senate, or council of grave wise, and understanding men, invested with authority and power of ruling, ordering, and commanding, and in whose hands the government is put. And as the word is taken in the civil polity and Government, so in the ecclesiastical; By a Presbytery we understand, a Religious, Grave, Solid, Learned, and wise council of Divines and Ministers, or men of inveterate experience; and such as know how to Rule and Govern those that are under their command, with wisdom and moderation, and according to the Word of God; and the which men likewise are invested with Authority and Power for to exercise a jurisdiction over others, and are hereunto called by such as are able to judge and discern of the sufficiency of their gifts and abilities for this work, which the ordinary and common people cannot do. And as in the civil State, the Presbyters and Elders of the people, were those that had the rule over them for the common good of them all and for their bodily preservation; So the Presbyters and Elders in the Church are those that have the rule and government over the Churches for the spiritual good of their souls. And as Kings and Rulers are by a metaphorical and borrowed speech called Pastors and shepherds of the people, and are said to feed the flocks committed to their charge, by which word is understood the exercise of all lawful and moderate authority agreeable to the Law of God over them; so the Presbyters and Ministers are called the Pastors and Shepherds, yea, and Stewards over the flocks committed to their charges, and they are commanded to feed them; by which metaphor they are invested with the authority and power both of preaching and ruling, and have the Government over those flocks put into their hands, which they must always exercise according to God's Word; they must feed them and rule them in the Lord, and not after their own wills and pleasures, they may not have dominion over our faith, as Paul saith in the 2. of the Corinthians; chap. 1. verse 24. But that they should be helpers of our joy; that is, they may not usurp an absolute sovereignty or power over the consciences of the people, as if the spiritual state and welfare of their flocks depended on them, which is only grounded upon their faith in Jesus Christ; but as they are the Stewards of God, and Ministers and servants of the Church, so they should comfort them and rejoice their hearts in the Lord, and establish them in the faith; and use all the care and diligence that is possible, like good shepherds, to preserve the flocks committed to their charge, that they straggle and stray not from Christ's fold, and run not into the byways and thickets of sin and error, and be corrupted with noisome food, and false Doctrine: And if they have any among them that are unruly, that they bring and reduce them into order: or if they have any sick, feeble, poor or weak, that they cure, relieve, comfort, and restore such: and if they have any that are infected or scabby, that they remove such from the sound, till they be recovered: or if they have any broken or wounded, that they heal and recover them with all lenity and humanity; and that they should by common▪ council govern and order their flocks, and take special care that the particular Pastors and Ministers of the several Congregations and Assemblies under their Presbytery and charge, assume not any sole and sovereign Authority to themselves over the flock, to do any thing of public concernment, without the joint consent of that Presbytery or spiritual Corporation, under whose commands they are. And it stands with all reason, that a Common council, of godly, grave, learned, and experienced ministers, should ever be more able to manage and order a government, than two or three unexperienced men, or two or three hundred young people, of which most Congregations consist, in whom the sap of youth is not yet dried up; or if many of them should be of riper years, yet they know little what belongs to government, and therefore they can never be so well able to govern, as men both of known learning, ancient experience, and honesty, and approved judgement and integrity, as a whole college or an Assembly of learned Presbyters commonly are; who by God himself have the dispensation of the Word and the ordering and ruling of the Church committed unto them, and who in the Preaching of the Word, and the administration of the Sacraments, and in all ordinary acts of worship, and in governing and ruling the flocks committed to their several charges, are the successors of the holy Apostles.  
But by the way, an objection is here to be answered unto, made by some of the Independents after this manner.  
The Elders and Presbyters of the Apostles times, say they, by the imposition of their hands, gave the gift of tongues and prophecy, Acts 19 1, 2, 3, 4 5. and the 8. 18 and 1 Tim. 4. 14. and healed the sick james 5. 14, 15. according to our saviour's promise Mark. 16. 18. Let, say they, the Presbyters of our time, let them impose their hands upon the sick and heal them, let them by imposing hands upon their disciples enable them on a sudden to speak with strange tongues, and foretell things to come; and then we will acknowledge them for a true Presbytery, then will they be a right assembly of Elders, and the Apostles successors; but, if they cannot give to others, nor yet have for themselves in store, any of the true Apostles, any of the right Presbyters gifts and characters, we may not, we dare not acknowledge them as such.  
These are their formal words in print. Before I come to my answer, I desire there may be special notice taken of this Objection, and such like; for, for aught that I know, if any man will argue afthis manner, all Christian religion may be called in question, and no man will have any Creed or Belief, except he may make his own Articles, as Thomas did, who said, Unless I put my hands into his side and my fingers into the print of the nails, I will not believe. And as the Jews said unto our blessed Saviour, Thou that savedst others, now save thyself, come down from the cross and then we will believe in thee, do this miracle and then thou wilt persuade us. Here we see, they would make their own Articles, or else they would have no Creed. The Jews had learned this method of disputing from the devil, who at his meeting of our Saviour Christ, and at his first assault, thus disputed, If thou be the son of God, saith he, and wouldst have the world so believe, and me too, on thee, then command these stones to be made bread, do this miracle first; but thou canst not do it, Ergo. So in like manner these men argue, except, say they, the Presbyters by the imposition of their hands upon their Disciples, can enable them on a sudden to speak with strange tongues, to foretell things to come, and heal the sick, etc. we will not acknowledge them to be true Elders: but let them do all these things by the imposition of their hands, and then we will acknowledge them for a true Presbytery. See the vanity of these men, and the instability of their faith, by their own confession; miracles will make them believe any thing, if we may credit their own words, though never so contrary to their judgement and to the faith once delivered to the Saints. It is well known to the Learned, that the Apostles and those Primitive christians had extraordinary and wonderful gifts, that ravished the world then into admiration; and it is confessed also by all understanding Christians, that those wonder-working miracles were but temporary, as the miraculous feeding of the people with Manna in the wilderness, where they were fellow-commoners with the Angels, and continued but till they came into the Land that flowed with Milk and Honey. So those miracles of the Primitive christians continued but for a time, till the gospel and the truth of the Christian faith and doctrine was confirmed and established, which being once done, and the holy Scriptures which were to be the rule of faith to the end of the world being left to posterity, and to which we are tied and commanded not to be wise above that which is written, 1 Cor. 4. 6. and forbidden in Gal. 1. 8, 9 to believe otherwise then we have been taught, though the Apostles or an angel from heaven should teach otherwise; after, I say, the Doctrine of the Christian Faith and Religion was confirmed, the ordinary working of Miracles ceased. And it is said of Antichrist in 2 Thess. chap. 2. That he shall come with strong delusions and lying wonders, and with all deceiveableness in them that perish, because they received not the love of the truth, that they might be saved. So that I cannot sufficiently wonder, to see the dealing of these men, who in these days expect and look for miracles to confirm their faith, when notwithstanding we are forewarned to take heed of all false delusions, and commanded to the contrary. Show us some miracles, say they, and then we will believe you are true Presbyters. So dealt the Jews with Christ, What sign showest thou that we may believe in thee? But when Christ had showed them sign upon sign, and miracle upon miracle, were they ever the more convinced? Did those miracles create belief in them? No surely, but rather hardened them and made them blaspheme. When he cast out Devils, they say he did it by the Prince of Devils. So without doubt, if the Presbyters had those gifts of miracles, that they could gratify these men with daily prodigies and works of wonder, they would then say, they came with lying wonders, and with the working of Satan, and they would make the world abhor them the more. There is an old saying, that he must rise early and never go to bed, that will please all men: and truly it would be not only difficult, but an impossible thing, for any State or great council, were it never so wise, to please all the people under them. God himself, nor Moses, nor Aaron his servants, could please the Israelites though they saw never such wonders continually before their eyes, to confirm their authority; yea they told Moses and Aaron to their faces, that they took too much upon them. And afterwards they cast off Gods own government & God himself, as the Lord complains to Samuel, in 1 Samuel, and would set up a government after the model of their own brain, as it is at large set down in that book. And not long after they changed the manner of God's worship, in jeroboams time, and taught the fear of God, as the Lord complaineth, isaiah 29. after the precepts of men, and rejected Gods commandments, as Christ saith, Matth. 15. and mark 7. So that what they thought best in their own eyes, that was ever best pleasing unto them. They would not content themselves with the Written Word, though they were never so often by Moses, and all the rest of the Prophets, commanded to cleave unto it, saying, to the Law and to the Testimony, isaiah 8. Even so it is now in these days, they content not themselves with that Ordinance that is set down in the Written Word, but say, Come show us some miracles, and then we will believe you are a right presbytery. Our Saviour speaking to the Jews concerning Saint john the Baptist and himself, John, saith he, came neither eating nor drinking, and ye say behold he hath a devil; the son of Man came both eating and drinking, and ye say, he is a Wine-bibber, a friend of Publicans and Sinners. So that whatsoever method or way God used to convert them, they caviled against it, and were never satisfied; always resisting the Spirit of God, as Stephen told them in Act. 7.  
So now, in these our times they look for miracles, and a new way of teaching. But all good Christians are forbid to listen after, or to give heed to miracles: and are sent unto Moses and the Prophets, Luke 16. and are commanded to search the Scripture, John 5. Yea our Saviour himself in the person of Abraham, Luke 16. saith, That if men will not believe Moses and the Prophets, they will not be persuaded by miracles: and I am confident, that could the Presbyters do all those miracles these men desire, they would the more reproach them, and exclaim against them, and affirm they wrought by the devil, as the Jews told our Saviour he did. I must confess, I am of a contrary opinion to these men, not only in the matter of miracles, but in all external performances; for I am instructed in the holy scriptures, that the devil can transform himself into an angel of light, and that the Deceivers and false Teachers shall come forth in sheep's clothing, and for outward appearance shalequalize, if not exceed, the faithfullest & truest Pastors and Ministers of Christ; and therefore we are in special, commanded to take heed of such: and for my particular, if any men whatsoever of never such seeming sanctity, sufficient abilities, unblameable life, should come forth and teach any other Doctrine of Faith, Manners, or Government, then that I have been taught in the holy Scripture; and should confirm this their Doctrine with never so many miracles, I will still continue steadfast in the Doctrine of the Apostles, and cleave unto the written Word, and will never believe contrary to that, though I should undergo the greatest misery, or be exposed to the greatest want by it, that any man ever saw: for I know that all these momentary trials and afflictions are not worthy that exceeding weight of glory that shall be revealed. And for this very point of the Presbytery, in that sense I take it, I am so well assured that it is God's Ordinance, as I am of any point in Religion. But as I said before, if men may argue after this way. The Presbyters in the Apostles times did miracles, and s●ake with strange tongues, and their scholars and Disciples did the same; do you likewise, and then we will acknowledge you to be true Presbyters, otherwise we will not. Thus the Jews might have argued against all their Prophets, as against Isaiah, Jeremy, Ezekiel, etc. Moses and Elias fasted forty days and forty nights, and did many miracles, do you so, and then we will believe you are true Prophets, and sent to us of God, otherwise we will not believe you to be true Prophets. Yea all the wicked and ungodly men of these times may argue thus also: God gave unto his Church Apostles, Evangelists, Prophets, etc. and they spoke all strange tongues and divers languages, and did many miracles; but you and your Congregations, have neither Apostles, Prophets, nor Evangelists, nor ye have not the gifts of Tongues, nor ye can do no Miracle: Ergo, you are not the true Church. The Primitive Christians and the servants of God in those times, had the gifts of Tongues and prophecy, and the holy Ghost came down upon them, and they spoke by direction from God his infallible truth and gospel, whose speeches were not tied to time, and to one speaker, but many spoke one after another by Interpreters, as it is at large set down in the 1. of the Corinthians, chap. 14. vers. 27. 28, 29, 30. etc. So that they spoke infallible truth by direction from God: But you have none in your Congregations so miraculously inspired with sundry languages, and divers tongues, nor ye do not speak infallible truths by direction from God; nor you cannot cure diseases nor do miracles: Ergò, your religion is not the same Religion; nor your Congregations the true Church: show us these miracles and then we will believe you to be the true Church, otherwise we may not, we dare not acknowledge you to be the true Church.  
Again they may argue thus: The Apostles and Primitive Pastors, and Teachers preached freely, and laboured with their own hands, and were helpful to the necessities of others, and were not burdensome and exacting from others, and spoke ex tempore, by direction from God: but your Ministers in your Congregations do not preach freely, nor labour not with their own hands, nor are not helpful to to others necessities, but are rather burdensome and exacting from others; nor they do no miracles, nor speak not immediately by inspiration, and ex tempore; but by Study and out of their books, and are confined to time, and speak not in strange tongues and languages, one after another by Interpreters. Ergò, Your Ministers are not Gods Ministers, nor your Congregations the true Church, nor your people true Christians; for you want all those things that the Primitive Christians and the Primitive Churches had.  
There is a Pamphlet lately come out, and highly esteemed and prised amongst many, full of such consequences as these, which if they hold good against the Presbyters, they may also for aught I know, be of equal validity to overthrow, not only all Christian Congregations, but indeed all Christian Religion. But briefly to answer.  
We look upon the Apostles and Primitive Presbyters, as men miraculously and extraordinarily gifted, and as wonder-working men for the confirmation of the truth of the gospel to all succeeding ages; and we consider in them and in the Christians of those times, something extraordinary and temporary, as their working of miracles, and speaking of strange tongues, and gifts of healing, etc. And those we conceive were to continue no longer in the church, then for the confirmation of the truth of the Gospel; Christ himself proclaiming those blessed, that believe without seeing of miracles, speaking unto Thomas, John 20. 29. Because thou hast seen me, saith he, thou believest, blessed are they that have not seen, and have believed. So that miracles now are not ordinary, and we are tied to the written Word. But we consider likewise in the Apostles and Primitive Presbyters, that that was permanent and to continue in all Ministers and Presbyters in succeeding ages to the end of the world, and that was the power of order and preaching, and the power of jurisdiction, that is of ruling (which is not denied by the most learned of the Independents themselves) and this I have proved by the Word of God, to be transacted over to all Christian Churches, whose Presbyters have that power given unto them; neither will the Learned Brethren deny it, whatsoever the ignorant may do. Yea, the very name of a Presbytery (as I said before) if we look through the whole Scripture, signifieth a Magistracy, or Signiory, or Corporation invested with authority of governing and ruling; and such a counsel and company of men, as upon whom the government under Christ is laid, and to be extended so far, as their jurisdiction extendeth, and as far as by common consent it may make for the good and edification of the church, and for the safety of the same. And such was the government of all those churches of the New Testament, which were as so many Committees, their limits and bounds prefixed them, as at this dayall Committees through the Kingdom have in their several Hundreds, Rapes, Wapentakes, and Cities, to whom the ordering and government of those places that are under them, are committed; so that all that is done or transacted, must be done by the joint consent, and council of the whole Committee, not any particular man or any two of them severally considered by themselves, can make an order; but that order only is binding which is made by the joint consent and common agreement of them all, or the greatest part of them assembled together. Even so all those particular Congregations that are within the compass and jurisdiction of the several Presbyteries, are to be ordered and governed by the common and joint council of the several Presbyters, or the greater part of them. For this was the order the Apostles established, appointing in every City a Presbytery; and when they had so ordered the Churches, they set them all to their several employments, the Presbyters to command, and all the people and particular Assemblies and Congregations under them, to obey; neither is it ever found in the holy Scriptures, that the people were joined with the Presbyters in their Commission. So that they that oppose this government, resist God's Ordinance. And if we look into all the Epistles writ by the Apostles to the several Churches, we shall find in them, That they enjoin all the several Congregations to yield obedience to their Pastors and Rulers over them, and signify unto them that they own unto them double honour, especially such as labour in the Word and Doctrine; that is, they must yield unto them, not only due reverence and subjection, and obedience to their council and just commands in the Lord; but that they should also afford them the honour of maintenance, and take order there be a sufficient and competent, yea, an honourable allowance for their support; and that as they minister to them spiritual food for their souls, they should likewise minister unto them all things necessary for the maintenance of them and their Families, that they may comfortably and without solicitous care, follow their holy employments and wait upon their several Ministeries. So that the place and employment of the Presbyters, is to teach and rule the people; and this is their proper work, and peculiarly belongs unto them; and the employment and place of the several congregations under them, is to hear and obey: and therefore if the several congregations do assume unto themselves the power of ruling, they take more upon them then by God is allowed them: and the Presbyters in yielding unto it, reject their own right, and divest themselves of that authority that God hath put into their hands; and by so doing in time may not only bring confusion into the Church, but to all those Countries where such usurpations are tolerated. I cannot but speak my conscience in this point: And truly, very reason dictates unto a man, that they only should have the authority of commanding and ruling over the Churches, to whom the power of the keys is given. Now it is given only to the Ministers and Presbyters, as we see it in John 20. 21. and Matth. 18. 15, 16, 17, 18. Where our Saviour Christ established a standing government, to be continued to the end of the World, the violating and the overthrowing of the which, was the cause of all those confusions, both in doctrine and manners that is now come upon the world; and was the cause, not only of the rise, but the growth of Antichrist. And the reducing of it again into the Church, and the re▪ stablishing of it, will be the confusion of that Man of Sin, and of all the Antichristian-brood, and be a means of establishing truth and peace through the Christian world. But it will not be amiss a little to consider that place in Matth. 18. If thy Brother, saith Christ shall trespass against thee, go and tell him of it between thee and him alone: if he shall hear thee, thou shalt gain thy brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them; then tell it unto the Church: but if he neglect to hear the Church, let him be to thee as a Heathen man and a Publican. Verily, verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall lose on earth, shall be loosed in heaven. In these words our Saviour Christ has respect unto the order and custom of judicature in those times in censuring men's manners and doctrines, which among the Jews was ordered and administered by an assembly and counsel of learned, experienced, and judicious men, and by a Presbytery, Consistory, or college of able men for government, chose and selected out of the people for this very purpose, by such as could judge and discern of their abilities: the which assembly and company, is by Christ himself called a Church, because it did represent the Church, and in this place Christ did establish the like to be continued in the Christian church to the end of the world, making his Apostles this representative body, and their successors all the godly and holy Ministers and Presbyters, and gives unto them the same power and Authority, to judge and determine of all things belonging unto faith and manners that was observed in the Jewish church, in all ecclesiastical Discipline. For otherwise, the Christian church should be inferior to that of the Jews, if they had not the same privileges for the censuring of manners and Doctrines, and the same power of jurisdiction and ruling that they had. Now all power of jurisdiction among the Jews, was exercised not by the promiscuous multitude, or by the whole congregation, nor by any particular man, nor by two or three (as the place above specifies) but by an Assembly, Senate, council, or Presbytery, of understanding men assigned to that purpose, which our Saviour himself calleth a Church; & this government established in the Christian church, are the several Presbyteries, where all things are transacted by common and joint consent: and this was the practice of the Apostles at Jerusalem, who did all business of public concernment, by common and joint consent, as is manifest, in the first chap. of the Acts, in choosing of an Apostle in Judas his place, and in the 5. chap. in censuring Annanias and Saphira and in the 6. chap. in choosing Deacons, and in the 15. chapter in determining the question there in hand, all in a Presbyterian way and by common consent.  
And this is that government, that God hath commanded to be perpetuated to the end of the world, in these words; Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall lose on earth shall be loosed in heaven. So that the Presbyters only have the power of the keys, & it is their place only to ordain Ministers and Church Officers, (whatsoever Authority the people may exercise in the choosing of them) as Paul writes unto Timothy and Titus, and they only are to judge and determine and to censure in matters of manners and doctrine, and the people are to allow and approve it according to the Word of God. Yea the very Synagogues of the Jews, which were the same that our churches are, were governed by a Presbytery, (as our brethren acknowledge) called by the name of the Rulers of the Synagogue, who governed by joint and common council; as is evident and manifest, in that there were superior and inferior Judges▪ Commanders, and Rulers, according as their years, gravity and wisdom made them more emninent than others, and venerable to the people: as may appear in many places as Acts 18. ver. 8. It is said there, That Crispus the chief Ruler of the Synagogue believed with all his household. So that if there were a chief Ruler, or judge, or a precedent; there must of necessity be a council or signory of inferior ones, that had Rule and Authority over others as well as he: and where there is a chief Justice or Judge, there are other Judges joined with him, as all reason persuades, and there must needs be a Court of Judicature, where all things are transacted, by conjoynt and common consent and agreement: and so it was in the Synagogues of the Jews, who were subject to, and ordered by the determinations and abitrement of their Rulers and governors. So that the several Churches or Synagogues under the Jews were in subjection to those Rulers, and were governed according as by common council they ordered. And Mat. the 5. vers. 22. And behold there came one of the Rulers of the Synagogue, whose name was Jairus▪ here was a special Ecce added to take notice, that a great man, and one in authority, came unto Christ, and that in a public way, and one of the Rulers of the Synagogue. So that we may observe the people in every Synagogue were governed and commanded by their Rulers, and they were to yield obedience unto them, and were not joined with them in Commission, but stood to their determination, as all men use to do in Courts of Judicature, that appeal unto them for justice. And this custom and manner of government was transacted over to the Christian Churches; and those that were called Rulers among them, are among Christians sometimes called Presbyters, sometimes Guides, sometimes Rulers, and by Christ himself and by his Apostles, are appointed over all Christian Churches as so many corporations; to which all the Assemblies and Congregations under them, and committed to their charge, are to yield obedience and submission, in whatsoever they command in the Lord, and according to his blessed Word; for that must be the rule both of their commanding and of the people's obeying. And this Presbyterian government, is that manner and way of ruling all Assemblies and particular Congregations under it, that God hath appointed in his Church, to be continued to the end of the world; the which whosoever resisteth, resisteth the Ordinance of God. And this shall suffice to have spoken in general, in way of proof, That all Churches we have mention of under the New Testament, were Aristocratically and Presbyterially governed, that is, were under the Government of a college or Assembly of Presbyters.  
And now I come to prove in order the four Propositions or conclusions I undertook to make good. The first was, That there were many Congregations and several Assemblies in the Church of Jerusalem, in the which they had all acts of worship, and did partake in all Ordinances of Church-Fellowship; and that before the persecution we read of Act. 8. and under the persecution, and after the persecution. And for the proof of this Proposition, and every branch of it, I will first produce such places of Scripture as make for the manifestation of the truth, and from thence frame and form my Arguments, Mat. 3. ver. 1, 2. 5, 6. In those days came John the Baptist, preaching in the wilderness of Judaea, and saying, Repent ye, for the kingdom of heaven is at hand. Then went out to him Jerusalem, and all ●udaea and all the Region round about Jordan, and were baptised of him in Jordan confessing their sins. The baptism of John, as all the learned know, was the same with that of the Apostles, for he preached the baptism of Repentance for the Remission of sins, and baptised all that came to him▪ into jesus Christ, saying unto the people, That they should believe on him which should come after him, that is, on Christ Jesus, Act. 19 ver. 4. He had his Commission also from God as well as the Apostles, and baptised Christ himself; he preached also the Gospel and the kingdom of the Messiah as well as the Apostles; and had many honourable Testimonies from Christ himself; as, That he was the greatest Prophet that ever was borne of woman, and That he was a bright shining light, and That he was his witness; and many other Encomiums and praises did Christ give of him, to ratify his Authority, and to show that he was sent of God, and that he was that Elias that was to come before the Messiah: And all the people owned, and took him for a man sent of God, and Jerusalem went out to him, and all the Region round about, and were baptised of him. In these words we find that the people of Jerusalem were all turned Christians, and made members of the Christian Church, and were believers. For which way soever the word Jerusalem be taken, it signifieth a numberless multitude of men, or an innumerable company.  
For if we consider Jerusalem at this time, she was a most populous City: the Historians that writ of that age, relate, That she had sometimes in her, no less than eleven or twelve hundred thousand; but let it be taken that these were but six hundred thousand inhabitants, it is a vast multitude, and yet seldom was there less inhabitants in Jerusalem, if any belief may be had to Historians; for at that time it was one of the Metropolis Cities of the world, and the glory of Nations and the joy of the whole Earth; and besides there was then great expectation, as we may read, Luke 19 11. That the kingdom of God should immediately appear, and all the Jews out of all Nations where they were scattered, now repaired to Jerusalem, and returned into their own country, expecting the Messiah. So that at this time, we cannot conceive but that there were infinites of people in Jerusalem, and it is said, That Jerusalem went out and was baptised by John. By Jerusalem, here metonimycally the place is taken for the people. Now when it is said that a City goeth out, it is to be understood either of the whole people, Man, Woman, and Child, old and young, with all the inhabitants; as many times it happens, in great earthquakes, or some Pestilence or Inundation, that all the Inhabitants are forced to leave a City, and to seek some other habitation, or of some great part; but we cannot conceive the going out of Jerusalem to john Baptist in that large sense and expression; so that in this place it must be taken Synecdochycally, and we are to understand a great part, or a chief part for the whole: as when a City is said to entertain a King, or to go out to meet a King, here it is to be understood principally of the chief Officers, as the Lord Mayor, aldermans, and the common-council, and all their several Companies, and chief captains and Commanders, with all their magnificence; so that in this notion the common people and the ordinary Citizens are not thought on, or at least are not numbered. As when JESUS was borne in Bethlem, and the Wise Men came to Jerusalem, to inquire where they should find him that was borne King of the Jews, that they might worship him, for they had seen his Star, it is said, That when Herod heard these things, He and all Jerusalem was troubled with him. Here, by all Jerusalem, is to be understood all the chief Officers and Courtiers; for the common people were glad of it; for that was the day they had long looked for, and rejoiced at: but Herod being an Usurper and a Tyrant, and all his Nobles, Peers, and Great men being confederate with him, and adjutors in his usurpation and tyranny, and conceiving that Christ was an earthly Monarch; and that after the manner of the Kings of the Earth, he would not only pull down the Usurper, but likewise call all them in question, as guilty of High Treason, and cut them of as complices and abettors; this made them tremble and fear; and because it was the general fear of all the great men in Jerusalem, and of all the Courtiers and Officers under Herod, therefore it is said, that Herod and all Jerusalem with him was troubled. So that Tyrants and their complices never have any real peace. But in this sense also it cannot be understood, that Jerusalem went out to John and was baptised; it must therefore by a Senecdoche be taken for all the common people promiscuously, or for a mighty multitude of all sorts, and of all ranks of people, and of all professions, as Publicans, soldiers, and the ordinary Inhabitants: and in this sense the word Jerusalem must be taken for a mighty multitude of men in Jerusalem that were made Christians; for otherwise the Evangelist would have said, many went out of Jerusalem also, as well as out of other places: but in saying that all Judea, and all the Regions round about, and Jerusalem went out; this metaphorical expression doth signify, That an infinite number of people in Jerusalem itself, were made Christians and Members of the Church; and that it is so to be understood, the places following will evidently evince it: for in Matth. 11. 12. our Saviour saith, That from the days of John the Baptist, until now, the kingdom of Heaven suffereth violence, and the violent take it by force, than the which, there could nothing be spoke more emphatically, to set forth the growth and increase of believers, and the multitude of Christians, as Luke also in ch. 16. v. 16. expresseth saying, That the Law and the Prophets were until John; since that time the kingdom of God is preached, and every man presseth in to it: that is, the generality of the people became believers, and were baptised: as it is yet more evident from Luke 7. 29, 30. by the very testimony of our Saviour, who saith, That all the people that heard him, and the Publicans, justified God, being baptised with the baptism of John; but the P harisees and Lawyers rejected the council of God against themselves, being not baptised of him. So that by the witness of our Saviour Christ, except the Pharisees and the Priests; all the people, or the generality of the people in Jerusalem were baptised, and became Christians, and embraced the gospel: and this was accounted among the miracles that was wrought in those days, and as a thing of special observation, and as a matter of wonder; as we may see in the message our Saviour Christ sent unto John the Baptist by his Disciples, when he bade them relate unto their Master, what they had seen and heard in the 22. Verse; Tell him saith he, That the blind see, the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised, and the poor receive the Gospel; this I say, was among the miracles, that the generality of the poor embrace the Gospel, and were baptised and made Believers: which must needs import a mighty multitude, and a great increase, or else it would not have been a thing of such wonder, and have been sent unto Saint John as a miraculous thing; and a thing worthy to prove Christ himself to be the Messiah looked for; for no mere man could have wrought such a work, asto draw the hearts of the the people to embrace the Gospel, but the Messiah himself; For Paul may plant, and Apollo may water, 1 Cor. 3. but God only the Messiah, must give the increase; he must move the heart to embrace the Gospel, and to believe; for faith is the gift of God, Ephes. 2. and therefore this was the wonder that the generality of the people did believe and were baptised, and this was the sole work and operation of Christ, and therefore proved him to be the Prophet they looked for. And it stands with all reason that there were infinites of people in Jerusalem that believed; and that John was greatly magnified of the people, and publicly followed, because for a time, Herod himself countenanced john Mark. 6. 20▪ and feared him, knowing that he was a just man and an holy, and observed him, and when he heard him, he did many things, and heard him gladly. And although we read not that he was baptised by John, yet he highly honoured him; till John reproved him, and told him, it was not lawful for him to have his brother's Wife. And in this interim of his seeming favour, we may conceive, that the Courtiers also and the great men would do as their Master did: for if we observe the manner of all Courts to this day, what the King does the Courtiers also do; if the King laugh, though there be perhaps a cause of mourning, they will all laugh; and if he frowns, though there be a cause of cheerfulness and smiling, they will all frown; and if the King commends any man, they will all admire him; and if he hears any Minister gladly, they will all hear him willingly: and if he when he is reproved, be angry and displeased, and will cut off his head whom he had so honoured but the day before, than all the Courtiers, they will help him, and further the work: as we may see, not only in the example of john Baptist, but in Haman; as soon as the King frowned upon him, the Courtiers they covered his face, and up they trussed him; be it right or wrong it is all one to Courtiers. But in that interim, I say, that john Baptist was in favour with the King, without doubt it animated the people greatly to follow him, and by hearing him, many thousand Saints were converted, and the multitudes of them were numerous, as is manifest from Matth. 14. 5. for it is said, That when he would have put him to death he feared the multitude, because they counted him as a Prophet. Here are two observables, the one, That he that feared not God, was afraid of his servants. The second, that it was a mighty multitude of Believers that were in Jerusalem; for a few could not have awed the King and kept him in fear: and therefore he was forced to defer the cutting off of his head, till he had got to him all the strength of Galilee, all his Lords and high Captains, and his chief Estates and Commanders, Mark 6. 21. And when he thought himself strong enough, than he exercised his tyranny. Yea, when John was taken away, yet the multitudes of the people continued steadfast in the faith, as we may see in Luke 20. by the confession of the very enemies: for when our Saviour asked them concerning the baptism of john, Whether it was from Heaven or of Men? And they reasoned among themselves, saying, if we shall say from Heaven, he will say, why then believed ye him not? and if we say of Men, all the people will stone us, for they be persuaded that John was a Prophet. Here by the confession of the very enemies, all the people, or the generality of them were Believers; and it must of necessity be a mighty multitude, that kept all the Priests and all the Elders that had all the power in their hands, in awe, that they durst not so much as open their mouths against John the Baptist. From all which places, and many more that might be produced, to prove, That there were so many Believers in Jerusalem as could not all meet in one place or room, or in one Congregation, to partake in all acts of worship; I thus argue.  
Where there was an infinite multitude, or a mighty City of Believers, there they could not all meet together in one place or room, or in one Congregation, for the enjoying of all acts of worship, and for edification (which is required in the Churches, 1 Cor. 14. 26.) but of necessity must be distributed into several Congregations and Assemblies, and divers divisions, that they might be all edified, and partake in all Ordinances. But in the Church of Jerusalem, by the very baptism and preaching of John, there were infinite multitudes, and a very City of Believers. Ergo, they could not all meet together in one place or room, or in one congregation for the enjoying of all acts of worship, and for edification (which is required in the Church of God) but of necessity must be distributed into several congregations and assemblies, and divers divisions, that they might all be edified, & partake in all ordinances. For the major, it is clear, by the very light of nature, and all reason: for there is no one place or house that can contain a whole City, or infinite multitude of Believers: and if any great place could contain them, they could not all be edified and partake of all the acts of worship. For if the very great raw-boned building of Paul's itself were crammed full of people, and had a Preacher of the strongest lungs in the City, half the people could not hear and be edified, as daily experience telleth us; so that of necessity, if they would be edified, and partake in all the Ordinances, they must be distributed into divers congregations, and several assemblies. I am most assured that there were such multitudes of Believers in Jerusalem, that five such buildings as Paul's could not have contained their very bodies within their walls, much less receive them, or entertain them for edification. So that for the major, I am confident there is no intelligible man will doubt of it. For the Minor, it is manifest from the places above produced; for our Saviour saith, excepting the Pharisees and the Lawyers (which were but a little handful) all the people, or the generality of them, justified God, and were baptised, and were Believers. So that the conclusion from the premises doth necessarily follow. But from the former places I argue yet further after this manner.  
Where there was such an infinite company and multitude of Christians and Believers, as kept a tyrannical King in awe, and all the Magistrates and Elders in whose hands was all the power and authority; and struck such a fear and terror into them all, that they durst not exercise their cruelty and tyranny over them, though they were their inveterate enemies, and desired it: There of necessity the number of the Believers must be so great, as they could not all meet together in one place or room, or in one congregation, for the enjoying and partaking in all the acts of worship; but if they would be edified, must be distributed into divers congregations and assemblies. But in Jerusalem there were such an infinite company and multitude of Christians and Believers, as kept Herod himself, the tyrant, in awe, all the Magistrates and Elders, in whose hands was all the power and authority; and struck such a fear and terror into them, that they durst not exercise their cruelty and tyranny over them, though they were their inveterate enemies, and desired it. Ergo, of necessity the number of the Believers was so great, as they could not all meet together in one place or room, or in one congregation, for the enjoying and partaking in all acts of worship; but if they would be edified, must be distributed into divers Congregations and Assemblies.  
For the Major and Minor of this syllogism, besides the force of reason and common understanding, which were enough to convince any rational creature of the truth of them: the holy Scripture itself (as from the places above specified, is manifest) proves them. So that none can doubt of the truth of the conclusion, but such as will call in question truth itself. I might out of the several places above mentioned draw many more Arguments to prove the conclusion; but because I study brevity, these for the present shall serve, to prove, That by the very baptism and ministry of S. John the Baptist, there were such an infinite company of Believers in the Church of Jerusalem, as they could not all meet together in one place or congregation, for the enjoying of all the Ordinances.  
To these first arguments of mine, by which I proved that by the very baptism of S. John there were more converted and made Christians and believeres in Jerusalem then could meet in any one place or Congregation, Master Knollys answers by denying the minor of my syllogisms, and I. S. by denying they were Christians as we shall see. I will therefore reply unto them both, in order, beginning first with Master Knollys, whose words are these pag. 8. I do deny the minor proposition of these arguments saith he. Neither hath the Doctor proved, that there was an infinite number of believers, nor a very City of believers in the Church of Jerusalem. The Scriptures quoted by the Doctor speak no such thing. Those places in Matthew, Mark and Luke, tell us of very many who were baptised by John, and by Christ's Disciples; but do not declare how many of those baptised persons were of the Church of Jerusalem; and the Scripture witnesseth, Act. 9 31. That there were Churches through all Judaea, as well as in Jerusalem; and for aught I know, or the Doctor either, many of those baptised persons might be in those Churches, yea the most of them, and but a few in Jerusalem; it may be no more but those hundred and twenty mentioned, Act. 1. 13, 14, 15. to whom were added about three thousand souls, who continued in the doctrine of the Apostles, and in breaking of bread and prayers, Acts the 2. 42, 43, 44. This is all Master Knollys hath to say by way of answer for the enervating of the strength of my Arguments and Reasons, by which I proved there were more converted by john's Ministerythen could meet in any one place in Jerusalem.  
Now here before I come to reply, I refer myself to the judicious Reader, whether from the foregoing places, which I quoted out of the Holy Word of God, & from the Reasons and Arguments deduced out of it, it was not sufficiently evinced, That there were an infinite number of believers, and a very city of them in the Church of Jerusalem, and therefore more than could meet in any one place or Congregation: I demand I say of any intelligible Christian, whether those Scriptures I cited with the Arguments deduced from them do not speak and persuade such a thing? I am confident all such as know any thing in learning, will say they do. But for answer, Master Knollys himself, grants that very many were baptised by John and Christ's disciples, and none were baptised then but believers, as he and all the Independents do confess and acknowledge; but saith he, the Scriptures quoted, do not declare how many of those baptised persons were of the Church of Jerusalem; for the Scriptures witness that there were Churches through all Judaea, as well as in Jerusalem, and for aught (saith he) I know or the Doctor either, many of those baptised persons might be of those Churches, yea the most of them, and but a few in Jerusalem, it may be no more but those hundred and twenty, mentioned, Acts the 1. vers. 13, 14, 15.  
If a bare denial of any Argument with a senseless Reason or two, and an it may be, were a sufficient conviction of a truth, than Master Knollys would be a very precious Disputant, and to say Bellarmine thou liest, would be enough to confute all the Papists: But in matters of this nature and of so high concernment, there is more required then bare denials, and vain evasions and may-be's: And therefore I will take this liberty to tell Master Knollis, that he trifles in Divinity, and deals not like a serious nor learned Christian, nor to the purpose: for this is not in question between me and the Independents, how many of those baptised persons through all Judaea and the Regions round about were resident in the Church of Jerusalem? This I say was never controverted between us; for no man that I know of, ever doubted but that all those that came out of all Judaea and the Regions round about to the Ministry & Baptism of John and Christ's Disciples, returned home again to their several habitations, and there remained and abode, as those that came out of Jerusalem to john's Preaching and baptism, after they were baptised, repaired to their several houses & habitations in that city, and remained there waiting upon the public Ordinances; this I conceive all men that have any understanding believe. And the Scripture sufficiently declareth, that the multitudes of believers that came out of Jerusalem and were baptised by John the Baptist, (to speak nothing now of the Apostles and seventy Disciples) were numberless, and therefore were more than the hundred and twenty names; yea they were innumerable, & therefore more than could meet in any one place or a few. And if the Reader will but look bacl to the Scriptures above quoted, out of which I framed my Arguments, and consider the ensuing Scriptures and Reasons from them, he will easily perceive that Master Knollys is a mere Quibler, and a man no way fit for either disputation, or any serious employment.  
The Evangelists speaking of the great concourses of people that came from all quarters to the Preaching and ministry of John, and to be baptised, to avoid mistakes, do specify the several places out of which they came, with the numbers indefinitely set down that came from every place, saying, There went out to him Jerusalem, and all Judaea, and all the Regions round about Jordan, and were baptised of him in Jordan confessing their sins, Mat. the 3. Here it is abundantly declared that it was an infinite company that came from Jerusalem, as by the word Jerusalem is sufficiently manifest, being metaphorically set down and taken in that place (as I said before) synechdochically for a mighty part and multitude of people that came out of that City. And Saint mark confirms this, chap. 1. ver. the 5. who saith, there went out unto him all the land of Judea, and they of Jerusalem, and were all baptised of him in the river Jordan confessing their sins.  
And the same is further ratified by the words of our Saviour, Luke 7. 29. 30. who saith, that all the people that heard him, and the Publicans justified God, being baptised by the baptism of John, but the Pharisees and Lawyers rejected the council of God against themselves, being not baptised. So that now by the mouth of three witnesses and by the testimony of Christ himself it is sufficiently proved, That if Jerusalem and all the people of Jerusalem went out and were baptised by John (except the Pharisees and Lawyers) that there was an innumerable multitude, and therefore more than could possibly meet in any one place or a few, and many more than the hundred and twenty names spoke of in the first of the Acts; which fond conceit of Mr Knollys is yet more evidently refuted out of the second of the Acts, where it is related that there were at that time Inhabitants and Dwellers at Jerusalem devout men, that is, true Worshippers and believers from out of all the Nations under Heaven. To say nothing of Nicodemus, and of Joseph of Arimathea and of many other Rulers, and of all the people and children that cried Hosanna and that received Christ into the City with all their acclamations and believed in him; the most of which were Inhabitants and Dwellers in Jerusalem and such as had their abode there, so that by this I have now said, the folly and vanity of Mr Knollys and his cavil is apparently manifest, and this truth sufficiently clear to all, that there was an infinite number and a very City of believers in the Church of Jerusalem, besides those that were of the other Churches in Judea, and therefore could not all meet in one place: For the Scripture saith that Jerusalem and they of Jerusalem went out and were baptised by john the Baptist; and therefore all good Christians I am confident will ever believe the Scriptures and give credit unto the word of God rather than unto Mr Knollys; and if they will believe the Scripture of truth, than they will not only believe there was an infinite number and a very City of believers in Jerusalem, and that by the very ministry and preaching of John, but that Mr Knollys is a very wicked and blasphemous creature as who giveth the spirit of God the lie and opposeth also all good reason: For the spirit saith Jerusalem and all they of Jerusalem, except the Pharisees and Lawyers, were baptised by John, and all these were inhabitants at Jerusalem; and Mr Knollys affirmeth the contrary and confuteth all the Evangelists; whether therefore he be not a very precious disputant I refer it to the judgement of all sober-minded Christians that love sincerity, truth and plain dealing.  
And this might suffice to show the vanity and wickedness of the man and what a vain caviller he is, that thus abuseth precious time to abuse himself and miserably to delude ignorant people: But for the farther confirmation of my Minor, I will produce one or two testimonies more out of the eleventh of Mark, where there is mention made of two great companies and parties of believers and those all Inhabitants in Jerusalem, the one of them that followed Christ and believed in him, at which the Scribes and Pharisees were offended, and sought how they might destroy him; but saith the Scripture, they feared him, because all the people were astonished at his doctrine, that is, they believed it: verse 18. another company was those that were the Disciples of john the Baptist, and they accounted john a Prophet indeed, as all the men of Jerusalem did, verse 32. and either of these companies were so great and powerful as they kept all Christ's enemies in awe, so that they were afraid of the people of either party, and therefore there was then a very City of believers in Jerusalem and they Inhabitants, and that in Christ's time, and they had been baptised by Saint John, for all Jerusalem went out and were baptised by him; So that now I assure myself every but ordinary understanding man will gather that there was an innumerable multitude of believers in Jerusalem, and more than could meet in any one place, or a few if they had been put together, when there were two such potent parties there, as either of them kept the very enemies of Christ, the Magistrates and Rulers, yea Herod▪ himself in awe, which a few thousands could never have done; and all these were Inhabitans of Jerusalem and well known to the Scribes and Pharisees to be Christ's and john's Disciples, and all believers, as we shall more abundantly prove in the following discourse; and therefore my Minor doth now stand firm, That there were more believers in Jerusalem, and that by the very ministry and baptism of John, then could meet in any one place or a few, and that there w●● an infinite number of believers and a very City of believers, which Mr Knollys denyeth and in so doing gives the spirit of God the lys and contradicts the holy Scripture and opposeth all sound reason, and all this to maintain the fond opinion of Independency. And this shall serve to have spoke by way of answer to what Mr Knollys had to reply to my first arguments concerning the multitudes baptised by John the Baptist.  
I will now give an answer to what I. S. hath to say against this argument, of whom I shall take the liberty by way of preface before I come to my Reply, to speak something, and yet no more than shall be thought fit and agreeable to sound reason, and so much the rather I do it, because this man greatly vaunteth himself, and because his answer is highly esteemed of amongst many of the congregational way, who I confess are much to be blamed that they suffer themselves to be deluded with such fellows, never examining their writings, but taking all for oracles they vent, and thinking it enough that there is any thing come out against a Presbyterian in way of answer, though there be nothing more destructive to their own opinion, as I am confident it will appear to all judicious men, that these answers of Mr Knollys, my Brother Burton and this I. S. are. And for I. S. I may say thus much of him that he is yet vainer than Mr Knollys in his answers; for he candidly denyeth upon all occasions the Minors of my syllogisms, and then gives some sucking reasons for this his denial; but this I. S. hath nothing of a scholar in him; for all good scholars and Disputants will set down the arguments of their adversaries in their full strength and as they are in the Copy, and then either deny the Major or Minor, or both; or distinguish, and after they have shown the fallacyes of the arguments, if there be any, then by their art and learning they will show the weakness of them, and so evade the dint and force of them; this I say is the method, not only of all accurate Disputants, but of every ordinary jangler, if he, at least, pretends any thing to learning: But I. S. hath not so much ingenuity in him as to do any thing of all this; but first sets down my arguments in an obscure way and to the halves, so that the unlearned Reader cannot perceive the strength of my reason; and then in a confused manner gives in his answer in the name of all the Independents, which upon due examination I am confident will appear to all learned men to be nothing but a pack of blasphemies and contradictions as being a mere fight against the truth and a giving of the spirit of God the lie, as in the sequel will be evidenced.  
Our Saviour in the 3 of John verse 20. 21. saith, That he that doth the works of darkness, shuns the light; but he that doth truth, cometh to the light, etc. Truly I may justly accuse I. S. and his fraternity of this sin, that they not only shun the light themselves but hinder others also from it, and do whatsoever in them lies to keep men from the knowledge of the truth and from prying into their errors, that by this means they may atttain unto their own ends, and therefore they not only disparage all the Presbyterians, and with their calumnies labour to make them odious to the people as so many railors and persecutors, for so they call us, that they may neither hear their Sermons, nor read any books written by them, or any thing penned against their Novelties by those of that party; and all this to abuse the simple people, that by this their art they may withhold the truth from them in unrighteousness: And in this faculty are all the Independents very expert who cunningly either pick and choose or curtalize and adulterate all a guments that are brought against them, or else totally pass them over with slight, when they can no way with any reason reply unto them. And as they are generally void of all good learning and sciences, so there is neither ingenuity, candour or honesty amongst the most of them, these excellent graces and virtues being now strangers to those of the congregational way, amongst the which fraud and juggle and all manner of dissimulation and railing are the only master pieces of their craft, by which they maintain and uphold their way and foment their errors; for should they deal fairly with us and not dissuade the people from reading our books and hearing our godly and painful Ministers, and would they but set down our arguments and reasons in their full strength, the people would not only speedily see their errors but relinquish them. And therefore they all take special care to keep the people in ignorance; and amongst those Artificers and craftsmen of that new goddess that Diana of Independency, this J. S. though in all good learning he be a very novice, yet in this craft of juggling he is prettily expert. And that all men may see I do not falsely accuse him, I will first set down the sum of my arguments taken from the multitudes baptised by John the Baptist, and and then set down in what terms he delivers them, with his vain and impious answer to them.  
The sum of my Arguments is this.  
Where there was an infinitemultitude, or a mighty City of believers, there they could not all meet together in one place or room or in one congregation to enjoy all acts of worship for edification; but in the Church of Jerusalem, by the very baptism and preaching of John, there was an infinite multitude and a very City of believers; ergo they could not all meet together in any one congregation.  
This is the sum of my first Argument. The second is this.  
Where there was such an infinite company and multitude of Christians and believers, as kept a tyrannical King in awe and all the Magistrates and Elders, in whose hands was all the power and authority; and struck such a terror into them all, as they durst not exercise their cruelty and tyranny over them, though they were their inveterate enemies, there of necessity the number of them must be so great, as they could not all meet together in one place or congregation to partake in all Acts of worship. But, in the Church of Jerusalem there was such a company of believers by the very baptism of John; ergo they could not all meet together in any one place or congregation.  
This is the sum of my arguments, which I made good out of the Word of God, and from sound reason, as they that have read my book with judgement, I am confident will acknowledge.  
Now hear how J. S. setteth them down with his answer to them pag. the 8. and 9 of his book.  
The doctor's first proposition is (saith he) that there were many Congregations and several assemblies in the Church of Jerusalem etc. for proof whereof (saith he) he bringeth the multitudes of Converts to john's baptism; the people of Jerusalem, all of them; and all Judaea etc. whereby (saith he) all became Christians, or members of the Christian Church: for john's baptism was into Jesus Christ, and the very same with that of the Apostles. Thus I. S. sets down my Arguments, which I affirm, is not candidly done of him: for the ignorant Reader cannot see into the strength of my arguments, they being delivered in such obscure terms, and set down also to the halves, the whole truth not being specified. For not one of ten thousand had ever seen or read my book, & I dare say, not one of an hundred of the Independents had ever vouchsafed so much as to look into it; for I was made so odious unto them by their blasting language, as they abhorred my very name: with all howsoever they boasted at the first coming of it out, that there were twenty pens at work in answering of it, yet not one of them ever appeared, till three months after it was printed. Now all the copies that were printed were all gone in one week, so that the answers coming out so long after, and my arguments not being known to the people, and being in this obscure manner and in such dark expressions, and but to the halves set down, every vulgar understanding can never see into the weight and strength of them, especially, they having not my book before them.  
And to say the truth, all the Independents ordinarily use this method in their pretended answers, as first, to let the books they reply unto be forgotten, and after that to blurte out something against them, concealing the truth, and then they crow out as victors and conquerors, that they have beat up our quarters and pulled down the pillars of our discourse, as I S. doth vainly in this his Pamplet, when it will appear to all intelligible men that he hath only cast a squib or two at them, and then as a mere fresh water soldier speedily ran away, and left that work to others, as he unaduisedly in the tenth page and in his wise Epistle confesseth, saying indisposition of body, when indeed it was his want of wit, learning, honesty, and courage.  
As I haveset down the sum of my Arguments, and compared his expressing of my meaning, with it; I will also set down the sum of his answer to them, which he giveth in the name of all the Independents, saying, we answered to your reason; and then set down his own words in their full length, that all men may see my fair dealing with him. For I. S. doth not here deny my minor as Master Knollys did, or accuse me of false Musters as he vainly and impiously doth in his answer to my second Arguments. But plainly denieth that those that were baptised by John Baptist were Christians, to whom my brother Burton assenteth, page 16. of his book saying that those believers that were baptised by John Baptist into Christ to come, according to the Papists doctrine, were not form into a Christian Church, or Churches, as after Christ's resurrection Christians were. These are my brother Burtons' formal words, who not only assenteth to I. S. in this his opinion, but also bringeth in the authority of the Papists to confirm this their doctrine, and so in this the Independents agree with the Papists to overthrow the truth, and to maintain their abominable errors.  
And this I conceive, was the cause that moved my brother Burton in the ninth page of his book in the beginning of his answer, to say, `as for your indefinite enumeration of those multitudes baptised by John the Baptist and Christ's Disciples, we take no notice of them. This is his expression there, concerning the which in due place. Surely if my brother Burton had thought them Christians, he would have deemed them worthy to have been taken notice of: but in this he agreeth with I. S. and the Papists.  
Now I will give you the sum of I. S. his Arguments, in way of answer, by which he denieth that those that were baptised by John the Baptist were Christians.  
The first is because (saith he) they were baptised into Christ that was to die, and not dead; therefore in his dialect they were no Christians.  
The second, they were not baptised with the holy Ghost and with fire; therefore thy were no christians.  
The third, they were no more Christians then the Jews that passed through the red Sea; but they were no Christians; ergo they also that were baptised by John were no Christians.  
The fourth, The baptism of John was not perfect, ergo those that were baptised by him were no Christians.  
The fifth, those that were baptised by John, did not only hasitate, but were scandalised at the true Messiah, and under the form of john's baptism did fight against the true baptism and baptiser the Lord Jesus: ergo they were no Christians.  
Sixthly, they that were baptised by John were not cast into a Church mould, according to the New▪ testament form, neither were they members of one Christian Church at Jerusalem, ergo they were not Christians; and this Argument is brought in by way of a corollary.  
This must needs be the scope of his answer, or else he saith nothing to the purpose in denying my Arguments, which were not only to prove, that those that were baptised by John Baptist were Christians and believers, but also that they were in such multitudes as they could not all possibly meet in any one place, or congregation to communicate in all the Ordinances and all Acts of worship to edification. The dint and force of the which Argument, he thinks he sufficiently evadeth, by denying that they were Christians at all. So that if this Answer be well looked into and examined, it will appear that whiles he boasteth and glorieth that he hath beat up my quarters, he beats up Saint john's quarters, yea Christ's quarters, and all his Disciples quarters before Christ's death and Ascension, and all the quarters of all Christians that now live in the world: For if none are well Baptised and made Christians indeed, but such as are Baptised with the Holy Ghost and with fire, than all those that were baptised before Christ's Ascension were no true Christians, nor no Christians in these our times, nor many Generations before us, who were not baptised by the Holy Ghost and with fire; and by these his fond cavils he overthroweth the Scripture itself and all Divine and humane Authority, and gives the Spirit of God the lie.  
And truly such a piece of impious ignorance with such impudent confidence my eyes yet never beheld before I. S. and his complices came into the World. So that it stranges me eceedingly that such men as he and they are, should be suffered by those of the congregational way to go unpunished, who may shame them all, as indeed they are a shame to all Christian Religion: For I appeal to the judgement of all such as have any knowledge in Religion or love to the truth, or have any moderation or good temper yet left in them, whether this be a thing tolerable in any that has the name of a Christian, to play not only the jugglers, to deceive and delude the poor people, but to give the Spirit of God the lie, and then to vapour and brag of it as of a conquest?  
But now I will set down his Arguments in his own words, and give my answer to them severally. We (saith he) answer to your reasons. So that he writes in the name of all the Independents, as one of the Commanders and captains in their Militia, and as one of their Champions, and therefore in the name of them all, sayeth, We answer to your reasons. Now take notice what he answers in the name of the whole Fraternity.  
1. john's baptism, was into Christ, but it was in Christum moriturum, not in Christum mortuum. This is J. S. his first answer. Truly one that should but look on all his Answers to my Arguments, would wonder what the man meant by them, and to what purpose he uttered these words: for they are a manifest fight against the Scripture of truth; as all the judicious and learned will well perceive. And I have heard both learned & pious men say, that they did not believe, that I. S. did well understand himself when he writ this book: and there is some reason of this their opinion: for he confesseth in his wise Epistle, that he was in a course of physic at the wells; & who knows but the man might then be somewhat distempered in his brain, and so might do the actions of a man crazed? and his very language doth in a manner speak as much, both in this his Answer, and in many other passages of his Book, as in their due places will appear, yea the very title also, and his Epistle being senseless, calling his Pamphlet Flagellum flagelli, and the beating up of Doctor Bastwicks' quarters, when he never came nigh them, and the taking hold and shaking of the Pillars of his discourse, when he never so much as touched them, with many such other expressions, all which have no correspondency amongst themselves, and shows that the man is either a very stranger in rhetoric, not knowing how to keep himself to his Metaphor, or else that he is crazed indeed; and truly so every one will conceive, if they duly weigh and consider all passages in his book; especially this answer of his to my Arguments: by which he labours to prove that those that were baptised by John the Baptist were no Christians, no believers; which he doth by very senseless reasons: the first of which I have related, viz. that they were baptised into Christ to die and not dead, and therefore in his opinion they were no Christians. I omit his Latin expression, as thinking it a vain thing in him to insert Latin sentences writing in the vulgar tongue, especially in handling points of divinity, & those of great concernment, which the people should have set before them in perspicuous and plain terms.  
But now take notice how the man contradicteth himself in his answer; for the drift of it is to prove, that those that were baptised by John the Baptist were no Christians, and yet he sayeth, they were baptised into Christ. Then they were Christians by his own confession, for Jesus Christ was yesterday, and to day, and the same for ever, Heb. 13. and He was ever the Messiah, the seed of the woman that should break the serpent's head, that rock upon which the Church was built, against which the gates of Hell should never prevail, Mat. 16. So that they that were baptised into Jesus Christ, whether whiles he was living or dead, whether before his Nativity, death or ascension, or after, are all good Christians; therefore he contradicteth himself in saying they were not Christians; for it is not the circumstance of time that makes an alteration in the substance and essence of any thing: for the Passeover in Egypt, was the same for substance that it was in the wilderness, and in the land of Canaan; for otherwise it should follow that the Supper of the Lord celebrated by Christ himself before his passion, and in memorial of his death, should not be the same with that it was after Christ's Resurrection and Ascension; and that the Apostles that received the Lords Supper, were not Christians then as well as after his death, which I think I. S. will not dare affirm; but if he should, I am confident all the well grounded Christians in the world would be his adversaries in this; for the Apostle Saint Paul in the 1. of the Corinth. 11. 23, 24, 25. makes them all one for substance; and as the Sacrament of the Lords Supper was the same for essence before Christ's death that it was after, so was the Sacrament of baptism, to all that were baptised; and he was as good a Christian that was baptised in to Christ before his death, as he that was baptised into him after his Ascension, as all good reason will persuade; for Christ was ever the Messiah and King of his Church; which will yet more evidently appear, if we compare earthly things with heavenly.  
I demand therefore of I. S. or any of the congregational way, whether all such subjects as take the oath of allegiance, or swear fealty to any King, who is owned by the people and whole kingdom to be their lawful King, as appointed and set over them of God, and is openly proclaimed through the whose Realm to be their King, though at that time he be in an other country, and but now coming to take the possession of his kingdom, I say I demand whether such subjects as take the oath of allegiance and swore fealty unto him, before he comes and sits visibly upon his Throne, be not by this their oath become that King's subjects, as truly and as really, as if the King were bodily present? I demand further, when he is in person come into his kingdom, and visibly amongst them, saluted and entertained and owned by the people for their King, whether or no those subjects that then take their oath of allegiance, and promise by that their oath their subjection unto him, be not as really and truly his subjects, as those that after he is inaugurated and gone into one of his other kingdoms, take then the oath of allegiance, and swore subjection unto him in all his just commands? I am confident that all men that are but a little skilled in politics, or any good learning, will acknowledge, that either of the former subjects, are as truly and really subjects unto him though they never saw him (as many hundred thousands never did their Kings) as those that took the oath when he was gone in triumph into an other of his kingdoms. And thus it was with those that were baptised by John the Baptist, that great Officer of Christ's kingdom, and the blessed Apostle, those Stewards, Secretaries, privy Counsellors, & ambassadors of his royalty, who all baptised those that came unto them into Jesus Christ the King and Messiah, as well before his death as after, and all they owned him as well then for their King as after, crying Hosanna thou son of David, and strowing their garments in the way, saying, Blessed be the King that cometh in the name of the Lord, peace in Heaven, and glory in the Highest, Luke 19 vers. 4. and therefore it is a senseless reason, yea contradictory unto itself that I. S. bringeth, considering there is no difference for the substance of the matter, though there be some variety in respect of the circumstance of time; and in this fond error of I. S. is my brother Burton and the Papists, who think there was a great difference between the baptism before Christ's death and that after his death, when indeed for substance there was none, no more than was between the Sacrament of the Lords Supper before Christ's death and after. And therefore all those that received either of those Sacraments or both of them before his passion, were as good Christians as those that received them after; for he was owned by them at that time to be the lamb of God that was to take away the sins of the world of believers, and to be the King of the Jews, the Saviour of his people, to be the anointed Christ, & they took the Sacraments upon it, which is as much as the oath of allegiance to any King, which were sufficient to make them as good Christians as any that should come after them, and therefore they that were baptised by John the Baptist into Christ to die, which I. S. doth acknowledge, they were all as good Christians as any now baptised by the Independents; and therefore that he faith to the contrary and in opposition to this truth is a mere babble and a contradiction of himself. And this shall suffice to have spoke to his first answer to prove that those that were baptised by John the Baptist were as good Christians as any other that were baptised after Christ's death.  
His second is as senseless, which is this. To say (saith he) that the baptism of john was the same with Christ's and the Apostles, is flat contrary to the assertion of John himself and the Apostles, Mat. 21. 25. Act. 18. 25. I baptise you with water (saith he) but there comes one after me, who shall baptise with the Holy Ghost, and with fire. These are the words of his second argument to prove that those that were baptised by John the Baptist were no Christians. In the entrance of this his answer he beats the air, and fights with his own shadow and falsifies my words; for I never said nor thought it, that the baptism of John was the same with Christ's; for the Scripture relateth that Christ baptised not at all, John 4. vers. 2. I said indeed, it was the same with the Apostles, and that is manifest out of many places of the holy Scriptures, as out of the 3. of Luke, ver. 2. & John the 1. v. 33. where John himself speaking saith, he that sent me to baptise with water, the same said unto me, etc. Yea one of those places quoted by himself, Matth. 21. vers. 25. sufficiently declares that John had his Commission from God himself, (whose Prophet he was) to baptise with water, and the Apostles themselves before Christ's death and ascension baptised but with water, and had no other Commission but that Saint John the Baptist had, and john baptised with the baptism of Repentance, saying unto the people, that they should believe on him which should come after him that is on Christ Jesus, Act. 19 vers. 4. and the very Apostles baptism before Christ's death was no other but the baptism of repentance and to believe in Christ; yea faith and repentance was the sum of all the Preaching, both of John and of all the holy Apostles, both before Christ's death and after, as we may see, Acts 20. vers. 21. where the Apostle saith, Testifying both to the Jews, and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ. Now when the baptism of Saint John and the Apostles, both before Christ's death and after was all one for substance, and all into Christ, as we may yet further see, Acts the 8. 16. where it is said they were baptised in the name of the Lord Jesus. It was no error in me to say that the baptism of John was into Christ Jesus, and the very same with that of the Apostles, for the Holy Ghost which is the spirit of truth hath so taught me: and therefore all those that were baptised by John the Baptist were as good Christians and believers as those that were baptised by the Apostles, if repentance towards God and faith towards our Lord Jesus Christ, and being baptised into him could make good Christians; which were blasphemy to gainsay, and nothing else but to give the spirit of God the lie: and therefore J. S. affirming that there was a difference between the baptism of John and that of the Apostles, and denying that those that were baptised by John were Christians, gives the spirit of God the lie: for the holy word of God which was penned by his spirit asserteth the contrary: And for that text that he citeth out of the third of Matthew, where John saith, I baptise you with water, but there comes one after me who shall baptise you with the Holy Ghost and with fire; this is nothing to his purpose nor nothing against my opinion: For, as I said before, it was never my belief that the baptism of Christ and john's baptism was all one, seeing Saint John the Baptist hath taught the contrary, as in the words alleged it is sufficiently declared: But I demand of I. S. whether the Apostles, all whose names were written in heaven, were not as good Christians and believers in Jesus Christ by john's baptism, before they had received the gifts of the Holy Ghost, and were baptised with fire (which we read of Act. the 2.) as they were after the cloven tongues appeared unto them? ver. 3. If either he or any of his fraternity shall deny it, than they must deny the sixteenth chapter of Matthew and the sixth of Saint John, where we find that honourable confession of all the Apostles where they testify their faith in Christ into whom they had been baptised before that, yea they must deny the whole Scriptures of the New Testament which affirm the contrary: And if the baptising of any with the Holy Ghost and with fire be that thing only that makes men Christians and believers, than none that were not so baptised were good christians: for the gifts of the Holy Ghost as the diversity of tongues and working of miracles, were not promiscuous and given to all as Saint Paul doth sufficiently declare, 1 Cor. 12. 30. Have all the gifts of healing? Do all speak with tongues? So that all the people were not baptised with the Holy Ghost; and therefore by I. S. his learning were no christians: Neither was that the work of the Apostles, but it was Christ's work only who first breathed the spirit upon the Apostles and after his ascension first poured down those gifts upon them, Acts the 2. and after that at many other times through the prayer of the Apostles and putting on of their hands upon the believers Christ for the confirmation of their Ministry, and to manifest to all those that were converted by them that they were sent by him, shed down those miraculous graces upon many, but gave them not to all; and it is also declared that they first believed and then they were baptised with the Holy Ghost; and we have but one precedent that I remember in the holy Scripture, that any received the gifts of the Holy Ghost, before they were baptised with water, and that is those of Cornelius his house: but all the rest were baptised with water before. And therefore those gifts made them not Christians but declared them to be believers, and were the effects of their faith, which notwithstanding were not conferred by the Apostles, but were immediately given by the spirit of Christ: So that those visible gifts were not essential for the making of any Christians and believers; for they were always believers before they received them; and if those gifts had been essential and absolutely necessary for the making of any Christians, than all that had received them should have been saved, which they were not; besides then, many hundred thousands of the primitive Christians should not have been true believers and Christians indeed; for all men generally received them not (as I proved before) and all the Christians, for aught I know, since the Primitive times, and all that now live should be no good Christians: for they were not and now are not baptised with the holy Ghost & with fire. So that all men may see with how little reason this I. S. speaketh in these his argumenta●ions, and how vain and impious he is in all his cavils: this shall suffice to have spoke concerning his second answer. And now I come to his third, which is as good as the two former: His words are these.  
3. Therefore now, (saith I S.) by john's baptism they were not all made Christians no more than the body of the Jews before John were turned Christians by being baptised in the red Sea etc. For they were baptised into Christ by their baptism, 1 Cor. 10. 3. I deny not but this baptism of John was to prepare men for Christ, and did bear a more immediate relation to such a work, than any Ordinance before, but it did not make them absolute Christians. It did not absolve and perfect the new Church, I mean not so far as that Ordinance of baptism was to do afterwards.  
Thus I. S. blasphemeth rather than disputeth: For that he saith is impious in the highest degree; for it is an apparent giving of the spirit of truth the lie, and a confuting of Christ himself and Saint Paul, and an opposing of the generality of all the Independents, as every understanding man will easily gather: for the Scripture everywhere and all the orthodox Divines, yea and all the Independents that ever I talked with or read of before I. S. and my Brother Burton, acknowledge that those that were baptised by the Baptist and Christ's Disciples before Christ's death, were Christians and believers; for otherwise they could not have been baptised. Notwithstanding I S. out of his learning denyeth not only that they were Christians, but affirmeth also that those that were baptised by Moses in the red Sea were no Christians; whether therefore this be not to beat up the quarters of John the Baptist, Christ himself and the quarters of Moses the servant of the Lord, and of all the Independents, and to pull down the very pillars of the holy Scriptures; and be not a horrid blasphemy in I. S. I leave to the judgement of the learned! Our saviour saith Luk. the 7. v. 29. 30. And all the people that heard him, & the Publicans justified God, being baptised with the baptism of John, but the Pharisees and & Lawyers rejected the council of God against themselves being not baptised of him. Here we have Christ's testimony, who asserteth that (the Lawyers and Pharisees only excepted) all that heard John of which innumerable multitudes of them came from Jerusalem, for all Jerusalem went out to him, did justify God and did not reject his council, that is to say, they were Believers; for the council of God in the ministry of Saint John to all the people was, that they should repent and believe in the Messiah and in token of their faith that they should be baptised; now this sweet council for the obtaining of free grace and favour offered unto them by God, in the ministry of John did the Pharisees and Lawyers reject to their own perdition; for they would not bring forth fruits meet for repentance, that is they would neither believe in the Messiah nor repent nor be baptised; and therefore as a company of Infidels and unbelievers they despised the council of God and his grace and favour; but all the other that heard John saith Christ, justified God, and did not reject his council, that is, they acknowledged that God was just, faithful, merciful and gracious, and therefore believed his promises and repent and were baptised and were all as good Christians and believers as any were, if any credit may be given to Christ's words. Whether therefore we ought rather to believe the words of Christ and his testimony or I. S. his language, I refer it to the judgement of the advised reader! Christ declareth they were believers and Christians, for they justified God and rejected not his council, but embraced his grace and favour and free mercy; I. S. saith the contrary. It is true that the name of Christian, was not given to believers, till they were called so at Antioch, yet to believe, in Christ and to be baptised into Christ, made them as well Christians before his suffering as after; for otherwise Abel, Enoch, Noah, Moses, Abraham, David and all those Martyrs spoke of Hebrews the eleventh, and all those baptised by the Apostles before Christ's death, should not have been Christians, which were wickedness to think, when the Scripture affirmeth that they not only lived by faith, but did all those wonders by virtue of their faith in Christ, and that they all enjoyed the promises; and therefore it must necessarily follow they were Christians, as all believing in Christ and living and dying in that faith. So that howsoever they had not the name of christians and were not so called which makes nothing against the reality of the thing, for we contend not about words, yet they were all true christians, they being all built upon that Corner stone and upon the foundation Jesus Christ, and differing nothing for the essence and substance or object of their faith from any that did succeed them in all ages to come.  
And therefore I. S. affirming that by the baptism of John the believers than were not made Christians, and that the israelites Baptised by Moses in the cloud were no Christians, overthrows the holy Scriptures and gives Christ the lie, and confutes Paul himself who in the 10. of the 1 of the Cor. ver. 1. 2. 3. affirms, that our fathers were under the cloud, and all passed through the Sea and were all baptised by Moses in the cloud and in the Sea, and all eat the same spiritual meat, and did all drink the same spiritual drink (for they all drank of the same spiritual Rock that followed them and that Rock was Christ) by the which testimony of the Apostle they were as good Christians: as the Corinthians; for he comparing them together, sheweth that they were equal to them in privileges, and were as good Christians as they, according to that of Peter Acts the 15. vers. 9 and put no difference between us and them purifying their hearts by faith; & as he had proved that the Israelits were equal in privileges with the Corinthians, and all other Christians, so he declareth likewise if the Corinthians and all other Christians did offend against God as the Israelites did, they should likewise be equal to them in punishments: For God was no respector of persons, but as inevery nation he that feareth God & worketh righteousness is accepted of him, Acts 10. ver. 35: so whatsoever Christians, of what Nation so ever, whether jewer or Gentiles shall offend as the Israelites did, they shall be equally punished. So that by the witness and testimony of Paul in this tenth chapter of the 1 of the Cor. and the 11. of the Hebrews, and from the above cited Scriptures all our fathers under the cloud and all the patriarchs, and all those Martyrs, and all those that were baptised by the Baptist and Christ Disciples, were all as good Christians as any baptised after Christ's death or now by those of the congregational way or any Christians in the world; and all that I here say is most true if any belief may be given to the holy Word of God. And therefore I. S. affirming the contrary blasphemeth. And now I come to his fourth Argument. Which is this.  
The learned and judicious know (saith he) that John was but the Messenger before Christ Mal. 3. ver. 1. And his baptism was but as the streaming of light in the Heavens before the day, and he did only bring and restore all things to their legal perfection by water, the element of the law; but Christ Jesus he comes and baptises with fire, consummats all things with this transforming powerful element, even his spirit, Thus I. S. speaketh.  
To examine all the errors in these words, would take up much time, and require a large discourse, but I study brevity. As for the first part of this his answer, where he saith, the learned and judicious know, that John was but the Messenger before Christ, etc. it is a piece of vanity in him to produce the testimony of men to prove that John was a Messenger of Christ, when the holy Scripture in many places assertsit, and when Christ himself hath declared that John the Baptist was that Elias that was foretold should prepare the way before the Lord and make his paths strait: but this I may truly say of I. S. that he is a mere stranger in all good learning and as ignorant in all Divinity and in the holy Word of God, as those judicious he speaks of, were singularly excellent and mighty in the Scriptures and all sound theology, whose works and godly solid writings, if ever he had read with understanding, he could never have been so prodigiously blasphemous as he is in all his discourse and chief in these his answers: for there is not any one of them in which there is not great impiety to be discovered: as in this to accuse john's baptism and Ministry of imperfection, and to say they were but as the streamingsoflight in the Heavens before the day, when notwithstanding Christ himself hath often given so many honourable testimonies of John, and his Ministry, saying in the 5. of John 32. that he bare witness of him, and that his witness was true, and in the 35. ver. in express words affirming that he was a burning and shining light, and that the Jews for a season did rejoice in his light. And yet I. S. boldly and peremptorily affirmeth that the baptism of John was but as the streamings of light, and that they were not consummate Christians that were baptised by him. Who shall we believe? I. S. or Jesus Christ? Christ saith John was a burning and shining light. I. S. sayeth he was but as the streaming of light; if this be not to give Christ the lie, I know not what it is! Christ in the seventh chapter of Luke and the 28. verse, saith, That john the Baptist was the greatest Prophet that was ever borne of women. Then, he was inferior in his Ministry to none of them, no not to Moses himself, of whom the author to the Hebrews chap. 3. vers. 5. saith with a verily, that he was faithful in all the house of God as a servant for a testimony of those things that were to be spoken after. Now if Moses did his work perfectly, as he did, and baptised those perfectly in the cloud and in the sea as Paul asserteth 1 Cor. 10. and did all he did in perfection and according to the pattern shown him in the Mount and according to the will of God, and did perfectly consummate his Ministry, than John the Baptist also did the like, for Christ saith that amongst those that are borne of women, there is not a greater Prophet than John the Baptist: that is there was not one more faithful and that did his work more completely and with more perfection: which Christ's own words in the third of Matthew do yet more fully declare vers. 15. saying suffer it to be so now: for thus it becometh us to fulfil all righteousness. Now if the Baptist did fulfil all righteousness in his Ministry, than he did it completely and made those that were baptised by him perfect, complete and consummated Christians; for he in his Office, fulfilled all righteousness; if therefore there were any imperfection (as I. S. saith) in the baptism and Ministry of John, than he did not fulfil all righteousness, and then Christ's words should not be true, which is a high point of blasphemy to think, much more to say and print as I. S. doth: for he that fulfils all righteousness in his Office doth it perfectly and completely, but John did so: ergo all those that he baptised were complete Christians. I demand therefore of I. S. my brother Burton and of all the Independents, whether Christ was well baptised, or no by John the Baptist? I presum they will not deny but that he was perfectly baptised. And if Christ himself was well baptised, than all that were baptised by John were also well baptised and were perfect and complete Christians, for John was sent of God to baptise; and he obeyed God's command in this his Ministry, and in that also fulfilled all righteousness, and therefore all those that were baptised by John & by the Apostles before Christ's death and ascension, were as perfect Christians as any that were baptised after Christ's resurrection; and if they were not well baptised than Christ was not well baptised, which were high impiety to affirm; neither will I ever be induced to believe, that john Baptist did not know as well how to make complete Christians, as I. S. or as any of the Independent Ministers; for I know John was sent of God for this work, and that he fulfilled all righteousness in it, and I know also that he was faithful in his Ministry to the death, and feared not the face of Herod nor of any mortal creature: for all this the Scripture ascertanieth unto me; but that our Independent Ministers were ever sent of God, and bid to set up their new lights and to preach, up their congregational way or a toleration of all Religions, I doubt it. For first I know that they ran backward, and forward, to and fro, before they were ever sent, and that they preach that they were never commanded from God, and that when they should have preached andstood to witness the truth, many of them ran away and deserted it and did not stand to it as john Baptist did, but like those hirelings Christ speaks of, John the tenth, when they saw the wolf coming, cowardly ran away, and left their poor flocks to the fury of those beasts and many of them now have left their flocks in the wilderness and have deserted their charges contrary to the command of God Acts 20. vers. 28. who saith by the Apostle Take heed therefore unto yourselves, and to all the flock, over which the holy Ghost hath made you Bishops, to feeds the Church of God, which he hath purchased with his own blood. In all these respects, and many more that I could name, I greatly doubt whether the Independent Ministers were ever sent of God: but for John, I know he was, and I know in like manner that he fulfilled all righteousness in his ministry, and made those he baptised perfect Christian; I know likewise that he made innumerable multitudes of them, and that Jerusalem came out and was baptised also, which when I. S. denyeth I assert he is a wicked and blasphemous fellow, and that if he had his due deserts, he ought to be spewed not only out of their seven new churches here in London, but out of all their several new fangled congregations through the kingdom as an Alien and stranger from the commonwealth of all learning and goodness. And this shall suffice to have spoke to the fourth learned answer. I now come to the fifth as good as the rest; his words are these.  
So fare was it (saith he) that all that were baptised by John, were made Christians, that even john's own Disciples (who had the best and frequentest instruction) not only hesitated, but were right down scandalised at the true Messiah John 3. ver. 26. and others did under the form of john's baptism, fight against the true baptism and baptizer the Lord Jesus. So that I conceive (saith he) this Argument (were it granted that all the people received john's baptism) will stand in little stead to prove the conclusion, viz: that they were made Christians, much less cast into a Church mould, according to the New Testament form, and least of all that they were all members of one Christian Church at Jerusalem. These are his formal expressions, by which he laboureth to prove, that those that were baptised by John the Baptist were no Christians; in these his words there is a double Argument by which he endeavours to unchristian all those that were Baptised by the Baptist. The first is, because as he falsely supposeth they were enemies of Christ. The second is in that they were not rightly moulded. So that in this his last paragraph or Section, we have two Arguments together. Which being added to the former make up six in all, by which the profound disputant J. S. unchurches and unchristi●ns all those that were baptised by John. Now because I. S. and his complices do place so much strength in these two last Arguments, I shall desire the reader the more seriously to weigh and consider them with the conclusions deduced from them by I. S. and my reply to them.  
First whereas he denieth that all that were baptised by John were made Christians, as it is a begging of the question, so in his thus speaking he overthrows the whole Ministry of John the Baptist, and contradicts the Holy Scriptures, and all those places I quoted out of them in my former reply; and which is more, he contradicteth himself: for he confesseth that John baptised in to Christ, and he baptised none, as all the Independents acknowledge, but believers; therefore they were Christians by his own confession; and yet here as often formerly he denieth they were Christians. But because I have spoke of this before, I will now come to his reasons. His first reason, to prove they were not Christians, is, because (saith he) john's own Disciples (who had the best and frequentest instruction) not only hesitated, that is doubted, but were right down scandalised at the Messiah. The second is because others did under the form of john's Baptism, fight against the true baptism and the Baptizer the Lord Jesus. These his reasons, I affirm, are nothing else but a mere calumny, and a false accusation, and to speak the truth, are but his own wicked and groundless surmises; and if every man, from his own fictious and fond conceits, and supposed premises, may take the liberty thus to vent himself, I know no truth in the whole word of God, but may be called in question, yea overthrown and I know no Christians nor Saints but may at any time be unsainted and unchristianed. Our Saviour Christ in the 7. of Luke, vers. 32, 33, 34. compareth those of his time, unto little children sitting in the market place, and calling one to another, and saying; we have piped unto you, and you have not danced; we have mourned unto you, and ye have not wept; for John the Baptist came neither eating bread, nor drinking wine, and ye say he hath a devil. The son of man is come eating and drinking, and ye say, behold a gluttonous man, and a wine Bibber, afriend of Publicans and Sinners. But wisdom is justified of all her children. By which words of our Saviour we see nothing could please the Gentlemen of his time.  
Now if ever there were an age in the world, or company of men in it, that might be compared to these little children, than this of ours, and the people in it, especially the Independents may be, who are pleased with nothing, and can least of all endure any uniformity in the Church, against which they professedly both write and preach, and as those in our saviour's days did speak against the Ministry of John the Baptist, and against Christ himself; so at this very day amongst us, there are many that make nothing of the Ministry of John, professing they take no notice of those that were baptised by him or Christ's disciples, and I. S. peremptorily affirmeth, that those that were baptised by him were no Christians, and that his Ministry was imperfect; and therefore I conceive all men will judge, that the Independents may well be compared to those of Christ's time, who unchurch all but themselves. But saith I. S. they were john's own Disciples that both doubted and hesitated, and were right down scandalised at the true Messiah, and for proof of this his saying he produceth the 3. of john, vers. 26. I will therefore set down the words of the text with the foregoing verse, which will give some light to the business in hand, verse 25. Then there arose (saith the Evangelist) a question between some of john's disciples and the Jews about purifying, and they came unto John and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold the same baptizeth and all men come to him. These are the words out of which I. S. grounds all his accusation against john's Disciples, by which he would prove them no Christians. But if men would but duly weigh and examine the text, they will easily perceive, there is not so much as a very similitude of the illation and consequence I. S. infers from thence. For first the question there started, was not between john's Disciples and Christ's, but between the Disciples of John and the Jews, that is between the Scribes and Pharisees and Johns Disciples, who were enemies of John the Baptist as well as of Christ, and therefore questioned all they did, ever and anon ask John and Christ by what authority they preached and did those things they did. And so here the Jews, they questioned with john's Disciples concerning his Ministry, (as by all conjecture it may be gathered) & about legal purifications, of which they were very studious and great observers, to which the Pharisees had added many of their own, as we may see, Matth, the 15. and mark the 7. and therefore they contended with john's Disciples about purifying, supposing, that there was no need of john's baptism and washing, seeing they had so much rinsing and purifying already amongst them. So that it seems the contention between the Jews and john's Disciples arose upon this, that john's Disciples much magnified the baptism of their Master, and the Jews and Pharisees, they extolled as much their Purifications, thinking them necessary to salvation, which error of the Jews, notwithstanding, had often by the Prophets been confuted, as in Isa. 1. and many other places. Now John, that he might revoke all men from this error, that they should not rest in corporal washings and in outward performances, exhorts them to look unto Christ, who was the truth of which all those ceremonies were but the shadows and were all fulfilled in him, and therefore that they should by faith wholly rely upon him for salvation as the sequel of the chapter doth sufficiently show. Now in the heat of this dispute, the Evangelist relateth in the 26. verse, that they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold the same baptizeth, and all men come to him. Out of which words I see no reason why I. S. should gather, that john's Disciples not only hesitated, but were right down scandalised at the true Messiah, but I see very good ground, why the contrary may be concluded; if they were john's Disciples and that they dear esteemed Christ and much honoured him rather than that they were offended with him.   

But first, it is not said that john's Disciples came unto him, only it is related that some came unto john, they came unto him saith the Scripture: which they, it is not specified; for john's Disciples and the Jews contended, and the Jews are put in the last place, so that it may be gathered that they were the Jews, rather than john's Disciples that came unto him, as being last spoken of & mentioned: and if they were the Jews, than they were the known and professed enemies, both of John and of Christ; and therefore were none of john's Disoiples, as I. S. fond persuadeth himself; for they were continual enemies, and adversaries to them both; so that if they came unto John they came unto him by way of complaint, and as being scandalised, & then they were not john's followers and scholars, for they were better taught then to be scandalised at Christ. But should I grant unto I. S. for disputation's sake, that they were john's own Disciples, which yet cannot clearly be proved. It doth not follow from those words that they either doubted or were scandalised at the true Messiah, as I. S. vainly and impiously concludes. For if any should hear some one of the Independent ministers greatly magnify one of his brethren and fellow ministers, as to be a man sent from heaven, and should say of him, That he was the rarest preacher one of them in the world, as they do mightily extol one another: and upon the praises and commendations of this man many thousands of people should by and by flock after him, wheresoever they should hear he preacheth: and some one or more of his followers should come unto this minister that so praised him and say, Sir, such a man who you so commended in such a place, behold he now preacheth and all men come to him and follow his ministry! would such a relation I pray, as this made unto him that had formerly praised that minister, infer, that those that told him of such concourses of people as ran after him not only hesitated but were right down scandalised at him? I am confident that upon mature deliberation no rational creature would make such an inference. Neither can I see any ground why either I. S. or any of his associates or any other should so conclude. For the Scripture relateth every where that there was fairer agreement, and much love and amity between John's Disciples and Christ's, and that they knew one another very well and desired to imitate one another: so that they did not envy one another's masters prosperity, nor doubted not of one another's masters ministry, nor were scandalised one at another's masters happiness: And there is very good reason for it: For they all knew that John had so honourable an esteem of Christ, as he thought himself not worthy to carry his shoes Mat. 3. 11. they knew also how highly Christ had often magnified john, proclaiming him to be the greatest prophet that ever was borne of women, and how that Christ had commanded John to baptise himself, so much he honoured his ministry. They by their experience likewise knew that their was great correspondency & continued amity between their masters, and that they justified each others ministry and that before all the people, John teaching the people, That he was the Messiah and the lamb of God, that was to take away the sins of the world; and Christ upon all occasions making mention of John with great praises saying, That his ministry was from heaven and that he was his messenger to prepare his way before him.  
So that I say in all these respects and many more that might be specified it followeth that john's Disciples neither hesitated nor were scandalised at the true Messiah, as I. S. grollishly and wickedly inferreth. Besides they knew that at Christ's baptism Mat. 3. The Holy Ghost descending like a dove lighted upon him, and a voice came from Heaven saying this is my beloved son in whom I am well pleased. So that john's Disciples that were daily with their master and waited upon his ministry, which only preached up the kingdom of Christ, could not doubt, much less be scandalised at the true Messiah Jesus Christ.  
Again, in the 1. of John it is related there, that John openly among all the people proclaimed Christ to be the lamb of God, and sayeth that he knew him so to be, by the descending of the spirit from Heaven upon him, because, that God that sent him to baptise with water, said unto him, upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost, and I saw (saith he) and bare record that this is the son of God. And all this was spoke in the hearing of John's Disciples, so that they could not doubt now of the Messiah, or be scandalised at him, for than they should have been very untaught scholars, which the words following, verse 33. shows they were not: for two of john's Disciples at that time hearing their Master speak these words, believed and followed Jesus, and inquired where he dwelled, who inviting them to come and see, went with him to his abode and tarried with him that night; and the story and discourse following shows that they were so confirmed in their faith, and were so far from doubting and being scandalised at the Messiah, as they likewise preached him and gained Disciples to him. And the same we may say of all Johns other Disciples that they honoured Christ very much and predicated his fame unto their master upon all occasions as in the 7. of Luke when the rumour of Christ miracles was spread abroad, john's Disciples were always wont to relate it unto their master. Whereupon John at one time calling unto him two of his Disciples, sent them unto Jesus saying, art thou he that shall come or look we for another? which message was not sent by S. John, that either he or his Disciples doubted or hesitated or were scandalised at the true Messiah, but that they all also might be as well eye witnesses of his miracles as others, and might say another day that they had not only heard of his fame, but that they themselves had seen his wondrous works: For John desired by all manner of ways he could, to publish the kingdom of the Messiah, and knew that the more witnesses Christ had, and them of knowledge of reputation, the more their report and preaching of him would be credited, especially when they themselves could say, that they had seen him working miracles, and that Christ bade them go and tell John what things they had seen and heard, how that the blind see, and the lame walk, and the Lepers are cleansed, the deaf hear, the dead are raised, and the poor receive the Gospel: and for this very end did John send two of his Disciples to Christ, not that either he or they doubted whether he was the Messiah or no, but that they might be eye witnesses and relate these things with the more confidence both unto the people, and to those that should be pen men of the Holy Scriptures, as St. Luke in the 1 chapter v. 2. Even as they delivered them unto us, which from the beginning were eye witnesses and Ministers of the Word: according to that of Saint Peter, Acts the 1. verse 21. Wherefore of these men which have companied with us, all the time that the Lord Jesus went in and out amongst us, beginning from the baptism of John unto the same day he was taken up from us, must one be ordained to be a witness with us of his resurrection. So that it may well be gathered, that John the Baptist had a special eye to the future, and desired not only in his own person to preach up Christ's kingdom, but that his Disciples after him might relate to their Auditors and to the holy penmen what they had both heard with their own ears, and seen with their own eyes, and so might the better witness unto Christ: neither will any man deny but that john's Disciples, might also be much strengthened in their faith in beholding those wonderful miracles of Christ, though they no way doubted or hesitated or were scandalised at the Messiasbefore, no more than the people in Samaria doubted concerning him, John 4. after the woman had said to the men of that city, Come see a man which told me all things that ever I did: is not this the Christ? then it is said, they went out and came unto him, and many of them believed for the saying of the woman which testified he told me all that ever I did; but many more believed because of his own word, and said unto the woman, now we believe, not because of thy saying, but because we have heard him ourselves, and know that this is indeed the Christ the Saviour of the world. The Scripture saith they believed before upon the woman's relation, but we now coroborated in their faith, and so it was with john's Disciples and followers. But shall there be any therefore from that be so stupid as to think that any of john's Disciples that had the best and frequentest instruction concerning the Messiah, could either doubt or be scandalised at him, because the people followed Christ, and John sent his Disciples to him? No surely, none would so conclude but I. S. and his Fraternity. Much less would they say, that others did under the form of john's baptism, fight against the true baptism and Baptizer the Lord Jesus; which is I. S. his second reason, or rather folly and madness; and upon this their wicked conceit and groundless opinion infer that they were no Christians as I. S. doth. For there is not any one word in all the Holy Scripture, that does relate that any that were baptised by John, did under the form of that baptism, fight against the true baptism and Baptizer the Lord Jesus: what a wicked and abominable Fellow than is this I. S. that dares thus at pleasure traduce the generation of the just, and falsely accuse all Johns own Disciples, and all those that were baptised by him to be enemies of Jesus Christ the Messiah? and upon this bare opinion of his to unchristian them all? it may now be no wonder to any good Christian that the whole rout of the Independents unchurch us, and make no Christians of us, and asperse and speak all manner of evil of us at pleasure, calling us the professed enemies of Jesus Christ & his Kingdom seeing upon all occasions they do the same to all those that were baptised by John and Christ's Disciples all which I. S. proclaims to be no Christians, as his words do sufficiently speak. But from the testimony that he produceth to prove that john's Disciples were scandalised at Christ: I gather the contrary for the reasons above specified, and conclude with all, that there were innumerable multitudes daily converted by Christ's and john's Ministry, & were all made good Christians; for it is said in the chapter quoted by him, that all men came to him, & John and they were all baptised; so that not a few congregations could contain all them that came from Jerusalem: for all Jerusalem came out to John and our Saviour sent this message unto John in the 7. of Luke as one of the miracles he wrought, that the poor received the Gospel, that is, not only the poor in spirit, but the multitudes of people that were poor and indigent in respect of these outward things and wanted those riches that others abounded with, and he affirms of these that they received the gospel and embraced the free grace and favour of God, and that they were the Pharisees and Lawyers only that rejected the counsel of God against themselves; but for all the poor saith he and all others that heard John, they embraced the Gospel, and were Gospel Christians and such as believed aright and as they ought to believe, and therefore if the testimony of Christ may be credited, they were cast into a Church mould, according to the New Testament form and were very good Christians, and that in mighty multitudes; for all Jerusalem and the poor received the Gospel, and therefore they could not meet in one and a few congregations together at any one time.  
But because I S. so peremptorily affirms, that were it granted, that all the people received john's baptism, yet it would stand me in little stead to prove the conclusion: viz that they were made Christians: These are his words, adding with all, much less, that they were cast into a Church mould according to the New Testament form, and lest of all that they were all members of one Christian Church at Jerusalem, which is one of their chief Arguments by which 1 S. & they of his fraternity uphold their opinion of Independency, and by which they unchurch all other churches but their own at this day. I say in all these regards I will spend the more time about this argument, the which howsoever it be brought in by I. S. but as as a corollary, yet it may stand for his sixth Argument and the best in the bunch, to maintain and uphold there with their way of Independency, therefore I will first put his words into a syllogistical frame, then consider the weight of the reasons contained in them.  
All such as were not cast into a Church mould according to the New testament form, and lest of all were members of one, Christian church in Jerusalem, they were not made Christians: but all they of Jerusalem that went out to john's baptism and were baptised by him, were such as were not cast into a Church mould according to the New testament form; least of all, were they members of one Christian Church in Jerusalem; ergo they were not made Christians. This is I. S. his Argument which he sets down by way of a corollary; the Minor of which I deny, affirming they were cast into a church mould as the sequel wlil show. But because by this Argument, the Independents do not only unchurch and unchristian all those that were baptised by John the Baptist, but indeed unchurch and unchristian all the Protestant Churches through the world and all other churches but their own; I shall be something the larger in examining it with the several terms and expressions of the same, and then show and discover the futility and vanity of it, by which I am confident the errors of their ways will the better appear; for by that it will be manifest, that the Independent doctrine is but an old piece of Popery in new clothes: though varnished over with fine colours, that it may come forth into the world more lovely and less suspected, and it is as little prevalent to maintain their cause as the Papists is to uphold their Babel.  
The Papists and the Independents here agree in these two things.  
First, They both deny, that those believers that were baptised by John the Baptist into Christ to come, were form into a Christian church or churches; for we have I. S. his formal words in this his answer in the name of all the Independents confidently denying that they were made Christians; and my brother Burton in express terms page 9 of his book accordeth unto him, saying in the name of all his brethren, we take no notice of them as form into a church or churches, and pag. 16. of his book he produceth the Papists doctrine to prove this their opinion to be legitimate: So that in this point of their belief the Papists and the Independents agree against all the current and the whole schools of all the most orthodox Protestant Divines who hold they were Christians.  
Secondly, they agree in this also that both of them hold that the form of a church must ever be visible and apparent: So that were their never so many Assemblies of Christians in a city or country, and all believers, if they be not cast into such and such a mould and form, than theyare not churches properly so called, but in their dialect they are either heretics or no Christians, but proclaimed enemies of Jesus Christ and his Kingdom. So that according to the Papists doctrine, all those Christians that are not within the limits, compass and bounds that they have circumscribed their church with, and are not under that visible form of government they have appointed; they account them all heretics and no churches: as all men know. And in the same manner, do the Independents unchurch all churches in the world but such as in their opinion are cast into a church mould according to the New Testament form, and have their distinct Officers and Members, united into one body respectively. That is to say, speaking in their own language, all such congregations and assembles, as are fluid and are not joined and united together by an explcite particular Covenant & fixed in their officers and Members & having a Presbytery of their own, with absolute sovereignty and power within themselves Independent, they are no churches, and all those Christians that are not within the compass and limits of this their new mould or model, they proclaim them enemies of Jesus Christ and his kingdom, and account of them as a company of infidels and affirm that they are no true churches, nor churches properly so called.  
So that we see, that both the Papists and Independents agree in this, that they bond and limit all churches to such and such an external form; so that wheresoever that is wanting according to their dialect, though otherwise they have the preaching of the Gospel, the right administration of the Sacraments and the true invocation of God; they are no churches properly so called. And both of them farther accord and agree in this, that the form of their churches consists in the distinction of their Officers and members and the uniting of them into one body respectively; they must not be fluid as they speak, but they must be fixed in their Officers and Members, and having a Presbytery of their own, with absolute sovereignty and jurisdiction within themselves Independent. But in this the Papists deal far more honestly than the Independents: for they have in many large volumes fully set down the model of their government, and what it is, and show how they are fixed in their Officers and Members; and for their chief Officers, they say they are the Pope and his Presbytery at Rome, the Cardinals, patriarches, Primates, Metropolitans, Archbishops etc. and we know where to find them, and what their model and government is to a hare: But what the Independents model is or will be, no man could yet ever learn but by conjecture: which I must confess seems a wonderful thing to me, that they should thus at pleasure unchurch and unchristian all churches and Christians as not form into a church mould after the New Testament form, and yet never declare what that form and mould is. And yet this is, their daily wicked practice. So that all men may see, if they will not put out their eyes, that in this and many other of their tenants and opinions the Independents are but a company of mongrel Papists, and would have all men belieeve with an implicit faith as their Churches believe, and take all they speak as Oracles, though it be never so groundless. But we have learned Christ better than so, who is the Prophet and King of his Church and who hath commanded us to hear him Matth. 17. and to obey his voice John 10. and not to give ear unto strangers. And from his blessed Word we have learned these two lessons, the first that wheresoever the Gospel of the kingdom of jesus Christ is faithfully and truly Preached by Ministers sent by him, and where this Everlasting gospel is embraced and believed and yielded obedience unto by the people, and where there is the right Administration of the holy Sacraments and the true invocation of God, they are a true church or churches, although they be fluid, and be not fixed in their Officers and members, and have not that external form either the Papists or the Independents speak of; and for this our faith, we have warrant from God's holy Word. Secondly we are taught out of the holy Scriptures, also that there may be a true church or churhes in many nations and kingdoms where they enjoy not all the Ordinances in a public manner: nor where their very meetings together are not allowed unto them by authority; for all such as confine a church or churches to these external forms they speak of, they confound the essence and substance of a church with the adjuncts and Accideuts of it; whereas churches may be true churches, and yet want the external form of Government, as may by innumerable places of holy Scripture be proved: as for instances. In Israel where God had set up his own worship and established a form of Government, and commanded that it should punctually be observed, yet we read in the 2 of the Chron. chap. 15. ver. the 3. these words: Now for a long season Israel was without the true God, and without a teaching Priest, and without law. So that from this place we may gather, that their did not then appear any external form of a church, no not in Israel, when the true God was not publicly known amongst them, and yet notwithstanding God had there his true church amongst them, yea in the greatest height of Idolatry when all the Prophets were persecuted and lay hid in Caves, yet at that time also, God had seven thousand that never bowed knee to Baal; So that it is evident that it is not the external form that is absolutely required for the making of a true church, but it may be a true church without that external appearance they speak of: For a church is one thing, and the outward form and discipline is another.  
And truly if a man will not suffer himself willingly to be deluded with appearances and naked shadows for the truth itself, and will but consider the great variety and change of the church in respect of the outward alteration of the government of it in all ages, after God himself had set it up in Abraham's Family, and consider it in all its peregrinations and pilgrimages, and that after God had given unto Abraham and his seed such directions for the setting up of his worship wheresoever he and his posterity should come, and should also behold the divers alterations of things in the worship and service of God, and if he should with all consider that if the church should have been only to be found where there had been such visible ordinances and forms of Worship and Government as God had appointed, and no where else; then there would not have been a church of God any where visibly to appear and be found many times in the world in those days; and yet the true church always remained in Abraham's Family and God had his people and a true church amongst his seed, as will appear by these examples. I will briefly name some.  
We know that the Israelites and Hebrews the only people of God and his first borne, continued many generations as strangers in Egypt, all the which time they never offered up any outward Sacrifices unto God; for that had been an abomination to the Egyptians and they would not tolerate and suffer that in their land; which moved Moses to solicit Pharaoh, to give the people of God leave that they might go a day's journey to sacrifice in the Wilderness, giving him the reason of his postulation saying, that they could not sacrifice in Egypt, for that was an abomination to the Egyptians: So that it is apparent that all the time they remained in Egypt, they had not that public Ordinance & that external form of worship: And yet all that while they were a true Church and were visibly known by their Religion to be distinct from the Egyptians, as who professed the knowledge and worship of the true God whose name they called upon through all their tribes and whom they served night and day: and yet I say they had not the use of public sacrifices: only they had Circumcision amongst them that discriminating Ordinance from other nations. But if that had been the form of this true Church, than all the time they remained in the wilderness which was forty years, there was no visible form of a Church: for they circumcised not their children there, and that reproach was not taken away till they came to Gilgall, or at lest had passed the red Sea. So that if the Church had been tied to external forms, we shall for many years together find no true form Church in those times. Nay when they were come into the land of Canaan, how often was the face of the Church in the days of the Judges so deformed as no man almost could see any form or comeliness in it; all the external beauty which was the worship, being either wholly forgotten or so adulterated and polluted with Idolatry as there was not left any appearance of a true Church amongst them? and yet at that time they were the people of God and his chosen people and a true Church; but if they had sought to know it by any external form it could never have been found: So that the Church of God may be a true church though it want an outward form and discipline. Yea after that God had set up his worship in the days of David and Solomon, and had commanded that that form of Government should be continued and perpetuated to the coming of the Messiah, how many alterations notwithstanding were there found both in Juda and Israel, and how did Idolatry spread itself abroad through both those kingdoms, So that Idolatry was not only committed under every green tree and in all groves and upon every mountain and high place, but even in Jerusalem the holy city yea in the very Temple? So that now there was no external form of a Church left, and yet then also had God his Church there, and they were the people of God and dearly beloved of him.  
And again when they were carried into captivity into Babylon, we know that all the time they continued there, they had neither sacrifices nor many other ordinances that God had appointed amongst them, they could not so much as sing a song of Zion in that strange land, and we read of no other exercises amongst them but of the moral worship of prayer and reading the prophets and of prophesying and comforting of one another in the Lord, and of their resolution not so much as to bow in the least to worship any idol of the heathens, or so much as stooping to reverence any professed enemy of the people of God, as Mordecay would not to Haman, nor the three children to the idol of Nebuchadnezer, nor Daniel leave his praying; but all these kind of services are not accounted the form of a Church amongst the learned, and yet we read of no other forms of worship the Jews had, neither through all the Provinces of Ahasuerus and through all Babylon and Assyria and Egypt where they were scattered; We read indeed that they fasted and prayed upon all occasions, and that they spoke one to another, and they exercised amongst themselves the moral worship in all their Synagogues which were all the true Churches of God then through the world; and yet they had not that visible form that God had appointed, in any of those countries whither they were driven and carried captives; they only made their prayers and supplications toward Jerusalem and the Temple the holy place.  
So that if the Church of God had been at any time tied to external forms they could not then have been Churches properly so called, as not having any external form; and yet they were all before the law and under the law and since the law true Churches, notwithstanding they wanted the external form and discipline. And the same may be said of the Church of God since the beginning and growth of Antichrist, that it hath been so defaced for many generations together that none by its external form or discipline could find a true Church in it; yet God had in this spiritual Babylon a true Church ever; and therefore the true Church is not confined to external forms and discipline. But to say nothing of that, if the Christian Church be bounded within these limits, either the Papists or the Independents encompass in their Churches with, than I affirm that the very Church of Jerusalem was not a true form Church, which notwithstanding they both acknowledge was a true Church, and the Independents confess that it was the first form Church, Acts the second: For in the Church of Jerusalem there was neither Pope, nor Cardinals, nor patriarchs, nor Primates, nor Paultripolitans, nor Archbishops, nor any Conclave, nor any Masses, nor any of that Service they have set up in their Romish Church, nor that Form of Church Government they have established: neither had they any of these fixed officers. And therefore the Church of Rome having lost that form the Church of Jerusalem had, and being adulterated both in doctrine discipline and manners, that cannot be a true Church; and than it will follow, That the true Church is not so tied to any external forms that if they be failing they cannot be a true Church; for then there should have been no true Church or Churches in the world all the times of Antichrists reign. Nay, if the doctrine of the Independents be true and orthodox, the very Church of Jerusalem, Acts the 2. which they call the first form church, was no more a true form church, nor cast into a Church mould according to the New Testament form, than those that were baptised by john the Baptist were; for they describe a Church unto us after the New Testament form to be a company of Saints or believers, consisting of no more in number then can all meet together in one place or congregation, having their distinct officers and members united together into one body by a particular explicit Covenant: So as that assembly or church must not be fluid, but fixed in its members and officers; having a Presbytery of its own with absolute authority and jurisdiction within itself Independent and enjoying all Gods holy Ordinances. This is the description of an Independent Church after the New Testament form as they call it, as far as by their practice and writings we can gather; So that whatsoever Church wants this form according to their language, is no true form church, as not being cast into a church mould after the New Testament form: And by this their model the church itself of Jerusalem was not a true moulded church after the New Testament form, as I shall here briefly in some particulars show, and more largely demonstrate when I come to my brother Burton. For it is confessed by the Independents that at that time there were three thousand souls added to the church, and five thousand after that, it was then a true form Church after the New Testament form▪ and yet at that time they acknowledge they wanted Deacons and Presbyters; and they confess withal as we shall see in its due place, they wanted that part of discipline of casting out corrupt Members, so that then they had not a Presbytery in the church of Jerusalem; and withal the Independents affirm that many of the believers and Saints of Jerusalem were inhabitants of other churches through Judaea; for they say there were many other churches there, and that many of those belonged unto the other churches, and it is sufficiently proved also out of the holy word of God and acknowledged by my brother Burton, that there were more assemblies and congregations of believers in the church of Jerusalem then one; yea he confesses that in its infancy the number of them was so great, as they could not all meet in any one place, and yet they were but one church. Neither do we ever read that they tied themselves to each other by any particular explicit Covenant or counted such a Covenant the form of a true church.  
From all which I gather, that the definition or description of the Independents Church is erroneous, or if it be orthodox, than the very Church of Jerusalem was not a true form Church after the New Testament formewhen, they say it was.  
For first, there were more believers in Jerusalem then could all meet in one congregation, or a few, yet though in several and distinct places and assemblies, they all made but one Church: which is contrary to the Independents doctrine.  
Secondly, they had no fixed Officers and Members united into one body respectively nor no presbytery: for if there were not then Deacons at all, nor Elders as the Independents do acknowledge, and if many of the believers in Jerusalem were strangers, and had their habitations in other cities as they say, than they were not fixed, neither in their Officers nor Members, an● yet a true Church; not in the Elders nor Deacons, for they then had none at all; nor in their members, for they confess many of them were strangers, and did not inhabit and dwell there, and therefore not fixed Members: and for the Apostles they were notfixt, but as Noah's Dove was sent out by him and returned with an olive leaf in her mouth, & at the next time departed and went her way, so the Apostles they were the universal Messengers of Christ's kingdom, which were to be sent out into all nations with an olive leaf in their mouths that trophy of Peace and glad tidings, they were to preach the Gospel in all nations, and howsoever for a time they remained in Jerusalem, yet all men know that was not their abiding place, for they were not fixed Officers there, but were to go out into all countries to preach and baptise, and when the persecution came, according to the Independents doctrine, than all the Members of that Church were scattered, and there were none left in Jerusalem, if their doctrine be ●ound, but the Apostles: so that it is most certain those Members were not fixed but fluid when they ran this way and that way to save themselves: so that the Apostles those great Pastors of the Church remained in Jerusalem, according to their language all alone without either sheep or lambs; they also were not fixed, but were afterward sent into all nations to teach and baptise▪ as I said before; withal the Independents confess, they had no Discipline in the Church of Jerusalem, for they wanted that part of it, viz. excommunication, and therefore they had no Presbytery in it, nor no jurisdiction within itself, Ergo it was not a true form Church after the New Testament form, if their doctrine be true and good, neither could they then enjoy all the acts of worship; and therefore was no better than those that were made christians by the Baptismeof john; for in the Church of Jerusalem, there were more than could meet in any one place, which the Independents will not admit of by their definition, & they had neither fixed officers nor Members nor that part of discipline, Ergo, they did not enjoy all god's Ordinances. In a word there was nothing in the Church of Jerusalem that now the Independents require for the moulding up of a Church after the New Testament form, no more than was amongst those that were baptised by the Baptist.  
And therefore all that I. S. and the Independents babble about the form and mould of a Church after the New Testament form, is to little purpose, yea mere vainty: for it is evident out of the holy Scripture, that a Church may be a true form Church after the New Testament form, although it want all those things that either the Papists or the Independents think absolutely necessary for the moulding up a Church after the New Testament form. For the very Church of Jerusalem which was the Mother-church, and which was to be a pattern to all other Churches was a true form Church, and at that very time according to the Independents learning; and yet I say then, she had neither fixed Officers nor Members, nor any external explicit particular covenant, nor discipline, nor many other requisites that they now require as necessary for the forming of a true Church, as we shall see more at large in its due place.  
But now to return and come more closely to examine I. S. his words that we may discover yet more fully the fallacious juggle of both himself and all the Independent Ministers, and that all the people may the better understand what it is to to be cast into a Church mould after the New Testament form, and what is absolutely necessary and required of all men to be made a Member of a Christian Church, and what that form is the Scripture holdeth out unto all Christians, to be the mould of a christian Church according to the New Testament form, all which terms and expressions being well explained, than the grollery of those of the congregational way will the better appear.  
I will therefore that those that are the most ignorant may the better understand the terms these juggler's use, First say something briefly concerning the government of the Church of the Jews under the Law in Moses his time, and under the Kings both of Juda and Israel through all their cities, and what it was that was requisite and thought necessary for the casting off any into a Church mould after the old Testament form; which being declared, the trifling of all the Independent Ministers will be more obvious to all men.  
For the manner of the government of the Church of the Jews, we are to consider it under a double nation, as it had a ceremonial service and a moral worship and both appointed by God; yet the former but temporary, the other for duration. Now in regard of the manner of the administration it was divers; for the ceremonial worship was ordered after a monarchical way; there was a high Priest that typified Christ▪ that was to make the atonement between God and the people, who was in a special manner to mediate with God for the twelve Tribes of Israel▪ and he had many Priests under him for the offering up of daily sacrifices, either of praises or of reconciliation in the material Temple they were tied; but the High Priest only went once a year into the Holy of holies, for the making of an atonement for himself and the people, and this way of administration of the Church continued to the coming of Christ who was the true high Priest typified, and who through the eternal spirit having offered himself without spot to God, to purge our consciences from dead works to serve the living God, Heb. 10. verse 14. and for this cause is the Mediator of the New Testament; by his death and suffering he hath put an end to that way of administration. But there was an other way of Administration in respect of the moral worship, which was ever to remain in the Church; and that was in their several Cities, in their Synagogues and Villages, and all those Synagogues that were through all Judaea and Israel, and through the world, who were all governed by Presbyters and Elders which were called Rulers; so that all those Synagogues that were in the several Villages or Hamlets within the jurisdiction and limits of every city were all of them governed after a classical and collegiate way, and those Synagogues were as our Parish Churches now at this day are amongst us.  
Now these Elders and Rulers in Moses time were first appointed to rule and govern the people in common, so long as they were in the wilderness; but after they were come into the Land of Canaan, than they had their Elders and Rulers in every city appointed over them, who had the government of the people committed unto them, and whose care it was that the moral worship and service of God, as the reading of the Law and the Prophets, and the interpretation of the same should be every Sabbath day continually preserved in all their Synagogues, by their Priests and Levites, and Scribes and Lawyers, and they had also the power in their hands of conventing any before them upon Delinquency, and of censuring and punishing of them upon proof of the same: And they were called the Church, as is to be seen Matthew the 18. and there is not any truth almost in all the new testament that is more evidently clear than this, that all the Synagogues were governed by a Court or Classis or College of Rulers, for they had inferior judges and superior in them yea many chief rulers in all cities as we may see in Antioch and Pisidia Acts the 13. 14. 15. where Paul and his company went into the Synagogue on the Sabbath day and sat down, and after the reading of the Law and the Prophets, the chief Rulers (for so it is in the original) sent unto them, saying men and brethren, if you have any word of exhortation for the people, say on. Out of which words these three things are observable.  
First, That there were many Governors and chief Rulers as well as inferior rulers that governed their Synagogues in every city in common, and that they had a court in them to order all the Synagogues and people under their jurisdiction, and that they were all Aristocratically governed and by the common counsel of them all, not by any particular judge or Ruler.  
The second observable is, that their whole employment was to uphold and preserve the true worship of God, and to see that the Holy Scriptures were read and interpreted, that men women and children might be brought up in the nurture and fear of the Lord, and that all things should be managed with order and decency.  
The third thing observable, is this, that their people yielded subjection unto those Rulers, and did not intermeddle with their government, nor did not take upon them to command any Minister to Preach or appoint any one to exhort: but it was the place of the Rulers to do this, and they willingly submitted themselves to this Government without joining themselves in commission with them, as knowing it was their place to obey.  
And this kind of Government, was that that was established in all cities through the world where the Jews were permitted to exercise their Religion, and this kind of government was transacted over to the Christian church to be perpetutated to the end of the world, and therefore there was through all cities Presbyters ordained as the Scripture saith Acts the 14. and Tit. 1. that were to govern the church by their common council; and this is accorded unto by all the Independents who acknowledge that in the Apostles times and many Generations after, all the churches of the New testament were governed communi consilio presbyterorum; And that the Church of Jerusalem in respect of the moral worship was governed both in Christ's time and after his death and ascension, by a college of Elders and Presbyters, all the Evangelists and the Acts of the Apostles do testify it; and this way of government I say was transacted over to the Christian church and is that form and mould of church government that is according to the New Testament form, into the which mould of government those that were baptised by John were cast which was a Presbytery. For the Scripture never speaks of that of the congregational way. And this shall suffice to have spoke at this time and in this place concerning the manner of the Administration of the government both in respect of the ceremonial service and moral worship under the Law, and what it ought to be under the Gospel.  
And now a word or two concerning the manner of admitting members then into the church of the Jews and what was reputed necessary for the making of any one a member and proselyte there after the old testament form; and what is required now for making of any a member of the Christian church. The whole Scripture of the old testament and the new declares that all those that were aliens and strangers unto the commonwealth of Israel, if they desired to be made partakers of the privileges of the Jews and to be all accounted in the number of the people of God, they were to be instructed in the Law of Moses, and they were to yield obedience unto that, and in token that they believed in the true God, and submitted themselves to his Law and to that discipline he had taught in the books of Moses and the Prophets, they were to be circumcised, which when they yielded unto and took the Covenant of Circumcision, they were forthwith made members of the Church of the Jews, and had as good right to all the ordinances of God under that government as any other of the Jews; and this I say is sufficiently confirmed in the holy Scriptures everywhere. Now under the New testament the Church of God being compared sometimes to a Kingdom and Empire, and sometimes to a city; and all the members of it being compared to free denizens and citizens, where so ever the Gospel of this Kingdom and City is faithfully preached, and the people by the ambassadors and Ministers of the same being invited to come in and yield obedience unto it, if they do believe and obey, that is, if they do believe and repent and willingly submit unto the sound of it, and offer themselves to make profession of it, and in sign of this their obedience and faith receive the seal of this Covenant and are baptised, they are forthwith to be admitted without any reluctation, and having once received the seal of this Covenant the seal of baptism, they are forthwith made free denizens of this kingdom and freemen of this city, and have as good right to all the privileges of the same as any other, and may through the whole world of Christians partake in all the Ordinances of that kingdom and City as well as any other Christians: as in the Roman Empire and now in all Corporations through the world, they that were Citizens of Rome or they that are Freemen in any of them, as they did then partake in all the privileges of the Romans and might abide and dwell in any place, and traffic, buy and purchase in what part of it they pleased, enjoying all those inmmnities that any than did, and so likewise now as those that are freemen of any city or corporation do in their several precincts enjoy all the privileges of each of them, and may set up in any Parish or in any part of the city or within the jurisdiction of the same, and exercise all their several trades, and have as much privilege for their so doing as any of the other Citizens; so I say in the same manner, it is in the Kingdom of Christ and his city which is his church, Every one that makes profession of the gospel, that believes, reputes and is baptised, has as good right to all the Ordinances of the Church as any Christian in the primitive times or any Independents now in the world, and that by virtue of the great Charter of this kingdom and City the gospel, and by the practice of John the Baptist and the Apostles, who required no more of all men and people in their time for the making of them members of Christ's Church but that they should repent and believe and be baptised, as we may see in the third of Matth. and in the second of the Acts, and in those of Samaria in the 8. Chapter, and in the Eunuch Paul, Lydia, and the gaoler, and those of Cornelius his house, of all the which no more was required for the making of them Christians but to repent and believe and to be baptised, by which they were invested with a right to all the privileges through all Churches in the world and might partake in all the Ordinances of Christ's kingdom where so ever they came, as we may see in Paul and those that accompanied him in his journeys. Wheresoever they came they communicated with them in all Churches, in all the Ordinances as in the breaking of bread and prayer: So that to repent and believe, and to be baptised, is all that according to the gospel of Jesus Christ is required of any man or of any people to cast them into a Church mould according the New Testament form, and to make them not only members of the Catholic visible Church, but of any church in particular, if the Word of God is to be believed and given credit unto.  
Now when all those that came out of Jerusalem unto John, did repent and believe and were baptised by John the Baptist, they were cast into a Church mould after the New Testament form and were all made as good members of that church as any that were baptised after Christ's death and ascension by Peter and the other Apostles, and might whensoever they went from Jerusalem to any other place where christians dwelled, partake in all the ordinances as those did that by reason of the persecution were scattered, who we read of that wheresoever they came they went into their Synagogues and Churches, and they preached and converted the people, and partaked and communicated in all the ordinances amongst them without any gainsaying; and so all the Christians that are true believers and are baptised, wheresoever they travel or dwell whether in France or Germany, Italy or the Low countries, or in any part of the world amongst the true Protestants, they have as great right to all the ordinances in those churches as any of the Natives: For they are all free denizens of Christ's kingdom and free men of the city the church of God which is Christ's mystical body, and therefore as members of the same may partake in all the privileges and Benefits that any member may do; I mean in respect of the ordinances, as breaking of bread, hearing of the word preached and in prayer and all the essential privileges; for to all those they have right unto by their very admission into the church by their baptism, and whosoever shall refuse communion with them that believe, and are baptised and live a godly holy and pious life, unless they will observe their own traditions, they are Delinquents & Prevaricators against the King of his church jesus Christ, and do no way set him up upon his throne, but by this means they dis-throne him. And therefore J. S. and all those of his fraternity, that not only unchristian and unchurch all those that were baptised by John the Baptist and Christ's Apostles before Christ's death, but at this day unchurch and unchristian all Christians and Churches but their own, are guilty of high contumacy against the King of Saints and King of Kings, and are most injurious to all their christian Brethren: And truly there cannot be found scarce in the world such an example of temerity and unadvised rashness and want of charity and common wisdom, as is every day to be observed amongst the Independents who are ever talking of a Church mould after the New Testament form, and excluding all from being true Churches that are not so moulded, and yet never tell us what it is.  
For in the holy Scripture we have never read of any other Church mould or of any New Testament form, but of publishing the Gospel and of preaching faith and repentance, and of yielding obedience unto it, and of believing and repenting and being baptised, which both John the Baptist and all Christ's Disciples and the blessed Apostles and all the faithful Ministers of the Gospel had a commission to do, and a command withal, and a blessing annexed unto it, that whosoever did repent, believe and was baptised, should not only be admitted a visible member of the Catholic visible Church, but should be saved. The words of our Saviour Christ unto his Disciples, mark 16. ver. 15, 16. are these, Go (saith he) into all the world, and preach the Gospel to every creature; he that believeth and is baptised shall be saved; but he that believeth not shall be damned. Out of the which words and commission of our Saviour I evidently gather that when John the Baptist and Christ's Disciples in their several ministryes went according to their commission preaching from place to place and from city to city and publishing the glad tidings of the kingdom of the Messiah and baptising such as believed, they cast them into a Church mould after the New Testament form, and therefore made them all members not only of the Catholic visible Church but of all those several particular Churches and Synagogues through all the cities of Judaea and through the world where they preached the Gospel, as well as at Jerusalem, and that as many of Jerusalem as were baptised by John and Christ's Disciples were all members of that Church and as truly moulded into a Church mould after the New Testament form and made as real members and free denizens of Christ's kingdom as any of the new congregations at this day, unless any will think and believe that John the Baptist and the blessed Apostles were ignorant how to gather Churches, and nescient of the right mould and form of the New Testament churches, and had not learned their lesson so well as our Independent Ministers: which were a piece of impiety and horrid wickedness to affirm: For than it would follow, that those that were baptised by John and by the Apostles and Christ's seventy Disciples, were never saved: For I. S. denies they were Christians and that they were cast into a church mould after the New Testament form, or members of the christian church, and therefore by consequent they were in the state of damnation.  
But if all this be wickedness so much as to think, than there is a way yet to Heaven and that a safe one which the Independents are ignorant of; for they preach up their way as the narrow way to heaven, proclaiming all those that are out of it to be enemies of Jesus Christ and his kingdom, and in the state of perdition; and yet John the Baptist was ignorant of their way and cast not his Disciples into their mould, and yet they went safely to the kingdom of heaven, yea they entered into it by violence as our Saviour speaketh.  
And therefore by this that I have now said by way of answer, all men may see the futility and impiety of I. S. and how groundless all his arguments are, and may very well conclude, That all those that were baptised by John the Baptist and by Christ's Disciples before his death, were members of Christ's Church and true believers, and that as many of them as came from Jerusalem were members of that church; and they may also from the foregoing arguments gather, That those that came out of Jerusalem to his baptism were in such multitudes (for all Jerusalem went out unto him and were baptised) as they could not all possibly meet in any one place or congregation or a few; & therefore I am confident that all those that shall read both what Mr Knollys and I. S. have fond and impiously replied to my arguments, and what by way of answer I have here set down, will adjudge, that such unworthy wranglers and cavillers as these are aught by their several Churches to be severely censured for this their ignorance and impiety. And this shall serve to have replied to these their exceptions against my first arguments concerning the multitudes baptised by John the Baptist: I shall answer to all their other several cavils in their due places.  
I will now therefore go on to show the increase of believers that were made by the miracles and preaching both of Christ and his Apostles, and from the several places out of the holy Scripture frame my arguments as out of the former to prove the same conclusion. John the 4. ver. 1, 2. Now when the Lord knew how the Pharisees had heard that Jesus made and baptised more Disciples than John (though Jesus himself baptised not, but his Disciples:) Here observe that where there was a mistake in the relation, there the Evangelist forthwith shows it to rectify men's understandings; as where it was reported that Christ baptised, he shows it was a mistake, for his Disciples only baptised: but where it is said, that Jesus made more Disciples than John, that is taken pro confesso; and it was true; for John himself in the 3. chapter ver. 30. had said, He must increase, but I must decrease. Christ therefore made many more Disciples and believers than John, and added daily to the church, that was then in Jerusalem, such as should be saved; for he came to save the lost sheep of the house of Israel, and he received all that came to him, John the 6. 37. And as many as received him, to them he gave power to become the sons of God, even to them that believe upon his name, John 1. 12. And these were infinite multitudes, as we shall see by and by. In John the 7. 31. it is said that many of the people of Jerusalem believed on him; And verse the 40. they said, of a truth this is that Prophet: And in the same chapter when the high priests sent the officers to apprehend Christ, and returning without him, and the high Priests demanding the reason why they had not brought him, the officers replied saying, That never man spoke as this man. ver. 47, 48. Then answered the Pharisees, are ye also deceived? Doth any of the Rulers or the Pharisees believe in him? But this people that knoweth not the Law is cursed. Take here notice of the confession of the very Pharisees; excepting themselves and the High Priests, they acknowledge that the generality of the people believed in him. Here was increase upon increase of Christians and Believers, all the people generally believed in him: certainly one place could not have contained them all. And which is yet more to be observed; that whereas the Pharisees said, none but the cursed people believed in him, and none of the Rulers; in this very chapter we find one Ruler one Nicodemus, Vers. 50. none of the least of the Rulers. And in John 12. 42. it is affirmed, That among the chief Rulers many believed on him, but because of the Pharisees they did not confess him, lest they should be put out the Synagogue. And in Verse 11. of the same chapter, it is asserted, That many of the Jews went away and believed on Jesus; here was multiplication upon multiplication of Believers. And in Vers. 19 The Pharisees therefore said among themselves, perceive ye how ye prevail nothing? behold the world is gone after him. These words the Pharisees spoke in private among themselves deliberately, and confessed that the world of men were turned Christians; all Jerusalem swarmed with Believers; without doubt all these could not meet in one place.  
And indeed through all the Evangelists we shall read of infinite multitudes that believed in him; and the reason is given, Matth. 7. 29. Because he taught them as one having authority, and not as the Scribes: and did such works of wonder, and wrought such miracles, as in John 7. 31. they confessed none could do but Christ: and in Chap. 12. Vers. 11. it is related, that the raising up Lazarus from the dead made many believe on him, and was the cause that such multitudes of people followed him, and did so highly honour him and magnify him; and did receive him coming into Jerusalem with such an acclamation, crying, Hosanna, as in this 12 Chapter is specified; and is more largely set down in Matth. 21. 8. where it is related, That a great multitude spread their garments in the way, and others cut down branches, and the people that went before, and they that came after, cried Hosanna, and said, this is Jesus the Prophet of Nazareth; they all believed in him, and confessed him before the world. Now our Savionr saith, He that shall confess me, and own me before men, I will confess and own him before my Father in Heaven. Here is a whole City of Believers and Confessors. Yes, the very children believed in him▪ and openly, and in the Temple cried Hosanna. And Christ himself allowed of their testimony, and avouched they did well, and accordingly as was written. And in Luke 19 47, 48. it is said, That he taught daily in the Temple, but the chief Priests and Scribes, and the Elders of the people sought to destroy him, and could not find what they might do; for all the people were very attentive to hear him. The universality therefore of the people by all these places were believers, and such as followed Christ: So that a man may wonder, how that Jerusalem itself, though it were a mighty City, could contain such multitudes of people as believed in Christ: so far improbable it is, that any one place or Congregation could contain the hundreth part of them. And we may also gather, that the great miracles at his Suffering, and at his Resurrection, and the apparition of so many that rose from their graves and went into the holy City, made a great increase and addition of Disciples and new Believers; so that the number was daily augmented; we find no diminution: but if some that followed Christ for bread, that were but Hypocrites, left following him; yet in those places we read again and again of numberless companies that daily came in, and believed in him.  
And to all this we may add, that John the Baptist and his Disciples, a little before his death; and Christ and his Disciples, by reason of the increase of the multitudes of Believers, were forced to baptise in several places. For so it is in joh. 3. 23. After these days came Jesus and his Disciples into the land of Judea, and there he tarried with them and baptised, and John also was baptising in Enon▪ near Salim, because there was much water there, and they came and were baptised. And very reason will tell all men, that of necessity there must be an innumerable multitude of believers, (for none were baptised but believers) that must take up an hundred preachers or thereabouts; for our Saviour had twelve Apostles, and 70. Disciples, as we may see in the 9 of Luke, and in the 10. chapter of the same book: and John had also many Disciples, though not so many as Christ, and all these were employed in preaching the gospel, and many of them in working miracles and wonders; so that the very devils were subject unto them, as they rejoicingly confessed to Christ, when they returned to give him an account of their ministry. And without doubt if these miracles wrought so with the very Disciples, they prevailed much more generally with the people to make them believe; so that infinite multitudes of people came in and were baptised, as the Scripture itself informeth us. And of necessity, so many Ministers, must have several places to Preach in, and several congregations and Assemblies to Preach to, and several places to baptise in: for otherwise there would have been great confusion; for but one of them could speak at once; and all these Disciples were taken up in their several Ministeries, and had their hands full, as the Scripture itself sufficiently declareth in express words; for it is said, That Christ's Disciples Baptizedin Indaea: and John in Enon near Salim, because there was much water there. It seems there was too little water to baptise them in, in others places, which expression is worthy to be taken notice of. And amongst those that came to be baptised, multitudes of them came from Jerusalem.  
And if we compare times with times, which will make much for the evidencing of the truth, and consider the divers passages in the holy Scriptures, we shall find the like division of the people in those days; some standing for Christ and John Baptist, and speaking in the justification of them and their ministry, and others that were of the pharisaical faction, and of the high Priests company; as is even in these our days, between them they call Caviliers, and those they call Parliamentiers. Now what twenty or thirty places in the city of London, can contain all the Parliamentiers to partake in all acts of Worship? Or what ten places can hold all those of the prelatical Faction, that contend for their Bishops and Service, and all their other trumpery and accoutrements? And yet, although they be in divers and sundry Assemblies, they are still the prelatical party, and all of them of the Malignant Church: and as the diversity of the places changeth not their complexions, so it altereth not their faith, nor manners, but they continue still Malignants and remain all Members of the Malignant Church.  
And as in these days all that wish well unto the true Religion through both city and kingdom, and love their country, stand for the Parliament; so in those days those that loved Zion and the prosperity of Jerusalem cleaved unto Christ and the Gospel and stood for him, and all his Ministers; and by all computations, though all the power and Authority was in the hands of the malignant Magistrates of those times, who were swayed and guided by the Scribes, Pharisees, Elders, and the high Priests; yet to one Pharisee or Malignant Scribe or Ruler, there was ten of those that believed in Christ, and honoured him and all his Ministers and Disciples. Yea the Pharisees themselves do acknowledge it, not once but many times, as is evident from the places above cited, and many more that might be produced.  
So that if I should frame no Argument out of them, it is apparent, that those new additions of believers that were converted by Christ and his Ministry, considered by themselves a part, from those that Saint John the Baptist converted, were so great and numerous, that they could not all meet in any one place for partaking of all acts of worship, but of necessity must be distributed into several Congregations and Assemblies, if they would all be edified; much less could they all meet together, being joined to those that believed through the baptism and Ministry of John. But out of the former places above specified I thus argue.  
Where there was an innumerable multitude of believers, in a word, the whole people and city of Jerusalem, whom the Pharisees accounted accursed, there they could not all meet at any one time, or in any one room or place and in one Congregation, to partake in all the Ordinances, but of necessity must be distributed into several assemblies, and divers Congregations, if they would all be edified: But in Jerusalem (the Scribes and Pharisees, and Rulers, by their own confession, being excepted) there was an innumerable multitude of believers, and in a word, the whole people and city of Jerusalem, whom the Pharisees accounted accursed. Ergo, they could not all meet together at one time, and in one place to partake in all the Ordinances, but of necessity must be distributed into several assemblies and divers congregations, if they would all be edified.  
For the major, no rational man will deny is, that hath but read the Scriptures, or is but a little acquainted with the Histories of those times. For the minor, it is evident from the places produced; and therefore the conclusion doth necessarily follow. But I yet further thus argue.  
Where there was a world of believers, with many Rulers and men of great place and office, with infinite multitudes of men and children, & all the people, they could not all meet together at one time, and in one place and congregation to partake in all acts of worship; but of necessity must be distributed into divers assemblies and several congregations, if they would all be edified. But in the Church of Jerusalem, there was a world of believers, with many Rulers and men of great place and office, with multitudes of men and children, and all the people. Ergo, they could not all meet together at one time and in one place, to partake in all acts of worship, but of necessity must be distributed into divers congregations and assemblies if they would be all edified.  
For the Major, it is evident by the very light of nature, neither will any rational man deny it, that hath not resolved to sacrifice himself to stupidity. For the Minor, the places above specified prove it: for in express words it is said, that the world followed him; that is, believed in him, and that great multitudes entertained him with their acclamations, and crying Hosanna, the very children also seconding them. And that the chief Priests, Scribes, and Elders, sought to destroy him, and could not find what to do, for all the people were very attentive to hear him. The whole people we see here, or the generality of them, except the Scribes, Pharisees, Elders, and High Priests, (which in comparison of them were very few) believed in Jesus Christ, and were his Disciples, and such as were converted by his Ministry; and such a multitude there was of them, as for that present, they so awed the High Priests and Elders, that they durst not destroy Christ, though they desired it; so that the minor stands firm; and from the premises the conclusion necessarily followeth. But out of the former places I yet further thus argue.  
Where there was such an increase of multitudes of believers, as that there was not water enough in any one place to baptise them all, nor any one place in the wilderness capable to contain or receive them all; so that Christ himself, and his seventy Disciples, and twelve Apostles, and John Baptist and all his Disciples, were for the numerosity of them, forced in several places to preach unto them and baptise them; there they could not all meet at any one time, or in any one place or room, or in one Congregation, to partake or communicate in all acts of worship; but of necessity were to be distributed into several congregations or assemblies, if they would all be edified. But in Jerusalem there was such multitudes of believers that went out to the baptism of John and Christ, as that there was not water enough in any one place to baptise them all, nor any one place in the wilderness capable to contain or receive them all: so that Christ himself and his seventy Disciples, and his twelve Apostles, and Saint John Baptist and his Disciples, were for the numerosity of them forced to divide themselves into several places, and several assemblies and congregations, that all the people might partake in all acts of worship, and be edified. Ergo, they could not all meet at any one time, or in any one place, but were of necessity forced to divide and distribute themselves into divers places, and several congregations and assemblies, that they might all be edified.  
For the Major and Minor of the syllogism, they are so evident, both by reason, and the holy Scripture, that no man that hath not resolved with himself to remain incredulous, and continue in his obstinacy, can deny the truth of them; so that the conclusion of necessity must from the premises be granted. And all these multitudes of people were believers before Christ's Suffering, Resurrection, and Ascension.  
Now before I go on to declare what infinite multitudes of believers were added to those that were converted by john's and the Disciples Ministry in the Church of Jerusalem, after Christ's death, and ascension, which makes it an impossible thing, that they should all meet in one place or a few; I shall desire the Reader here to consider what Master Knollys, and I. S. have replied by way of answer to all these Arguments. I will first set down Master Knollys his Reply with his Reasons, and give my answer to him, and then in order come to what I. S. that learned Gentleman hath to gainsay: Master Knollys denies all the Minors of these Arguments as his manner is, and gives some slender reasons, and makes some sleight evasions and thinks that enough. His words are these, pag. 8. As for the world of believers mentioned in these arguments drawn from John 12. 19 Behold the world is gone after him, that Scripture doth not say, they believed in him, much less that there was a world of believers in the Church of Jerusalem.  
These are Master Knollys formal words, and all the ground of his denial of the minor of all my Arguments, yea all that he hath to say against them. And it is wonderful to see, how the people are satisfied with such delusions. But by this kind of Disputing, if it be sufficient for refutation, to deny any Arguments grounded upon the holy Scriptures, confirmed and corroborated by sound reasons: then for aught I know, men may not only confute the whole word of God, and whatsoever is evidently proved from thence, but indeed deny the Christian Religion. But that all men may take notice of this man's ignorance, and blasphemy (for to say the truth, he giveth the Spirit of God the lie, whiles he labours to maintain his erroneous opinion) & that my answer may be the more satisfactory, I will make these two Propositions evidently appear.  
First, that the world here mentioned that went after Christ, were such as believed in him.  
Secondly, that there was a world of believers in the Church of Jerusalem, and that they were inhabitants there, both which if I make good, than my Arguments will stand for ever immovable, and it will follow, that there were more believers in the Church of Jerusalem before Christ's death converted by himself, and by his Disciples, than could all possibly meet in any one place, or congregation or a few; besides those that were converted by john's Ministry, and that this denial of Mr. Knollys is groundless, vain and impious.  
For proof therefore of my first Proposition, viz. that the world here mentioned were believers, it is manifest by the ensuing reasons.  
First from the manner of the Scriptures dialect, and that in many places, which intimate and prove, that to follow Christ with love, affection, and approbation, is to be his scholars and Disciples, and to believe in him, Matth. the 16. vers. 24. Mark the 8. v. 34. Luke the 9 verse 29. If any man (saith Christ) will come after me let him deny himself and take up his cross daily and follow me. So that by these testimonies in Scripture language, to go a●ter Christ, and to follow him in sincerity, is, to be Christ's scholar and Disciple, and to believe in him: For Ch●ist himself hath so taught us, in the 12. of john, verse 26. whose words are these, If any man will serve me, let him follow me, and where I am there shall also my servant be: if any man serve me, him will my Father honour. So that to serve Christ, and to follow Christ, in God's dialect, is to believe in Christ.  
Secondly, this is so clear a truth, that the very blind Pharisees, those Leaders of the blind did well perceive it, and took the multitudes following of him in this sense, that they believed in him, which their very expression doth sufficiently declare: For say they verse 29. Perceive ye not how you prevail nothing? Behold the world is gone after him; out of which words of theirs it is sufficiently evident, that they did not understand, that like a company of giddy headed people they were gone after him, to gaze and look upon him, as upon some novelty, but that the multitudes a●d world that followed him, were such indeed as adhered to him, and believed in him: for otherwise, it had not been a matter worthy of admiration and an Ecce, and a behold, for no man wonders at an ordinary thing, to see a company of people run after an eminent man, to view him and look upon him: for there is nothing more common, nor of less admiration▪ neither would such a spectacle have put them all in fear and upon a consultation, how they might destroy him, and take him out of the world, if they had only thought or believed that the world went after him only to take notice of him, and so to have gone home again; certainly such an opinion in the Priests & Pharisees as this, would never have so enraged them against Chris●, and have made them all lay their heads together which way to murder him: Neither would it ever have extorted such words out of their heads, as to say amongst themselves in private, and that in a rage and out of indignation, and in a serious way, when they were in a deliberate consultation, behold or perceive you not how the world is gone after him? but when these words proceeded from them in private, and when they were in a deep debate and counsel, it is manifest that they spoke so out of malice & envy, and from very madness which arose from this, that they well perceived, that they that followed Christ believed in him; which is yet more confirmed by many places of holy Scripture that might be produced; but amongst others, those testimonies in the seventh of John, where in express words it is related, that many of the people believed on him, and said, when Christ cometh, will he do more miracles than these which this man hath done? and in the 40. verse, many of the people said of a truth this is the Prophet, others said this is the Christ, and all this was in Jerusalem, and vers. 48. Have any of the Rulers and Pharisees (say they) believed in him? but this people that knoweth not the Law is accursed; out of the which place, it is now abundantly evident, that the world spoke of, in the 12. chap. were believers: for here the Rulers and Pharisees make a distribution of the people of Jerusalem, & divide them into two parties, and then they compare them together, the one that believed in Christ and followed him, and were his scholars, and the other that professed they were Abraham's children, and Moses his disciples, yet they were Christ's professed enemies, and such as declared themselves not to believe in him: now here what the Rulers and Pharisees judgement was concerning this business which was one of the parties, who knew very well what they spoke, and the people of whom they spoke, and of themselves they spoke thus, have any of the Rulers and Pharisees believed in him? but this people that knoweth not the Law is accursed. So that being thus compared together, the unbelievers are the Pharisees and Rulers, and their complices only; but all the other people of Jerusalem they believed in him, in their esteem, and therefore they adjudged them accursed, which they would never have done if they had followed Christ for no other end, but to have looked upon him: for their words do import as much, as if they should have said in plain terms, all the people, or the greatest part of the people in Jerusalem, saving the Rulers and Pharisees believe in Christ, and there is none oppose him but they, and that this is their very meaning and sense of the words, as learned men may easily gather.  
Thirdly, the same is confirmed by Nicodemus his witness in private also, who knew very well how the people of Jerusalem stood generally affected towards Christ, and what opinion they had of him: hear therefore what he saith, John the 3. of whom the Evangelist speaketh thus. There was a man of the Pharisees named Nicodemus, a Ruler of the Jews, the same came to Jesus by night, and said unto him Rabbi, we know that thou art a Teacher come from God, for no man can do these miracles except God be with him. Here Nicodemus gives in testimony, & devidene● that the generality of those in Jerusalem, and of the principallest of them as well as of the meanest, that they believed in Jesus, saying we know, that is to say, all the people know, that thou art a Teacher come from God; they knew it with the knowledge of Faith and approbation, and did really believe that he was come from God, and he gives a reason of his and their faith, saying, that no men can do those miracles except God be with him, and therefore they believed in him: so that Nicodemus which was a Disciple of Christ, though in secret and a great honourer of him, would give in no false verdict, nor make no false Musters, and he knew very well the opinion and the esteem the people had of him, and he asserteth that both himself and the people knew that Christ was sent of God, which is as much as to believe in him: for the same confession did the Apostles make, Matth. 16. and John the 6. saying, we know that thou art the son of the living God. So that to acknowledge Christ, and to believe in him, is all one in the language of holy Scripture, and to follow and go after Christ out of sincerity and love and to believe in him, is the same if the word of God may be judge in this controversy. So that to go after Christ then, and to follow him cordially and without worldly ends, both in the language of God and men, is to serve Christ and to believe in him: and therefore for all the above mentioned reasons, the world that went after Christ, & the people and multitudes that followed him, were all believers, and the others that either tarried at home, and followed their own employments, or opposed him, were unbelievers.  
Now then when a multitulde from Jerusalem followed Christ, and when a world within Jerusalem went after him, and when all the cursed people (as they called them) believed in him, not only by the very testimony of the enemies of Christ, but by the witnesses of the holy Scripture, it is sufficiently apparent that the World spoke of in the 12. of John, were all believers, amongst the which also out of same Chapter is proved, That many of the Rulers also believed in him. So that Master Knollys denying all this, is little better than an infidel: For an infidel can do no more than deny the holy Scripture and the manifest truths discovered in them; and by this that I have now said, though I should not add a word more, it is manifest, That there were more believers at that time in Jerusalem then could all meet in any one place to partake in all the Ordinances, except a mighty city and a world of believers may all meet together in one room● or Congregation to communicate in all Acts of worship to edification; Which was yet never heard of, nor never believed by any man that was not bereft of his senses and all his wit.  
But yet for farther Illustration and proof of this truth, that if it be possible, I may undeceive the poor deluded people, I will add a reason or two more. The Scripture is so clear in this point, that there were innumerable believers in Jerusalem, as in the second of the Acts, besides those that were natives there, it is said there were dwellers in Jerusalem, worshippers, or devout men, that is to say believers out of all nations under heaven. And all these sayeth the Scripture had their dwelling there. And without all doubt all these several Nations, had their several Synagogues in Jerusalem where they heard the Word of God in their own language, as the Dutch and French and other Nations, here in London have their churches. And the multitudes of the inhabitants in Jerusalem at all times, by the relation of the Historians of those days, were scarce ever less than seven or eight hundred thousands; and without all controversy the number was now increased▪ because they daily and hourly expected the coming of the Messiah whose appearing they every moment looked for: and therefore all the believing jews out of all Countries repaired in multitudes to Jerusalem: So that such numberless numbers, both of the native Jews and strangers; required a mighty number of Teachers, and a many places to hear and to be taught in: and that there were above four hundred Synagogues in Jerusalem, (which are churches in our dialect) the penmen and Historiographers of those times have recorded it: and all this is probable, from the numerosity of Preachers and Teachers there, which the holy Scripture relateth, as the Priests & Levits, Scribes, Pharisees, Lawyers, which all sat in Moses chair, and all of them diligently taken up in Preaching to the people and in instructing them, upon whose ministry by Christ's command all the multitude and his very followers were to attend Matth. 23. vers. 1. 2. 3. So that there was no separation then to be made from the public Assemblies where the Law and gospel was taught, nor no gathering of new Churches, under pretence of easting them into a Church mould according to the New testament form. Christ and his Disciples were not then so deeply learned as to be in that high form of Divinity; Christ's followers notwithstanding were all gospel Christians, and were all in a Church way, and I am sure of it, in the right way to heaven, if the way, the truth and the life could teach them the strait way thither: and yet they all followed the old lights still, Moses and the Prophets; Christ and his Apostles were all their Masters; we hear then of no new lights, nor new borne truths, nor of new Church moulds, and yet then the kingdom of heaven suffered violence, and the violent took it by force Matth. 11, 12. they went all well to Heaven, as well and as cheerfully as any of our Independents with their new lights, and their congregational way. But this by the by.  
Now I say if there were such multitudes, both of Hearers and Teachers, there was without all doubt many places for them seveally to hear in, and it stands withal reason that the several strange Nations had Synagogues by themselves, and such men to Teach unto them in their own language as they could understand, or else they could not have been edified, and there is very good ground to induce men to believe that I now say: For if there was a Synagogue in Jerusalem of the Libertines, (as there was) that is to say of those that had been slives and bondmen, but were made free, then can any man believe that all those several Nations of the freemen, that abounded also with wealth and honour, (or else if they had not had great riches, they could never have journied so about from Country to Country and transported their families thither) I say in all these regards it stands withal reason that they had their particular Synagogues also, and therefore that they were in mighty multitudes, so that a few places could not contain them all to communicate in all Acts of worship, and therefore of necessity in Christ his time they were distributed into many and several Congregations; and all this I say besides the holy Scripture very reason dictates to any man but Master Knollys and I. S. and their fraturnity who all deny, that there were either in Christ's life time or after his death more Christians and believers in the church of Jerusalem then could meet in one place or congregation, notwithstanding the holy Scripture sayeth, that there was a world of believers there and that all Jerusalem the very City was full of them.  
I refer therefore that which I have now spoke, to the judgement of all the judicious and learned, whether we ought rather to believe the Holy Scripture of truth, which was indicted by the Spirit of truth, or Master Knollys who saith and writeth the contrary by the spirit of error▪ And this shall suffice to have spoke for proof of my first proposion, to wit that the world that went after Christ were believers, which Master Knollys most fond and impiously denyeth.  
The second proposition remaining to be proved is this, that there was a world of believers in the Church of Jerusalem, and that they were inhabitants there: Now howsoever by the proving of my former proposition, this latter also was included in it, and proved likewise as all the places above cited do sufficiently show; for the place, where the word that followed Christ dwelled, is said to be Jerusalem; and if we but consult with the holy Scripture, especially the gospel of Saint John, we shall again and again meet with many testimonies there besides those I have above quoted to prove the same; so that it may be thought a needless work in particular to prove this second proposition, seeing it is already evinced in the former; yet because Mr Knollys hath made them two propositions, and hath peremptorily delivered it, that there was not a world of believers in the Church of Jerusalem: I will, to gratify him and to satisfy any that will be satisfied, prove this proposition also distinctly and severally by itself: viz. That there was a world of believers in Jerusalem, and that they were inhabitants there. For proof of this the 12. chapter of Saint John and the 29. verse, decla●es it saying, behold the world is gone after him: This world was at Jerusalem and inhabitants there, and well known to the Scribes and Pharisees; which is yet farther ratified out of the 7. chapter ver. 48. where the people that are called accursed had their dwelling, for they were known to the high Priests, Scribes and Pharisees, which they could not have been had they not been Inhabitants; which is yet more clear from the 21. of Matthew; where it is manifest, that not only the men of Jerusalem but that the very children cried Hosanna to the son of David; and it is well known to all men what children do ordinarily in a public way, it was well approved of by their parents who likewise cried, Blessed is he that cometh in the name of the Lord: as it was here in London at the beginning of the parliament, when the king came into the city to seek for the 5 Members, there was not a woman or a child that had a head as big as a crab, but cried for the privileges of Parliament, & commonly as the cock crows, so crows the hen & the chickens. And by all probability it was at that time in Jerusalem, in respect of Christ, as it was then here in respect of the Parliament; the generality of all the inhabitants believed in him and honoured him, as the people generally in the city did the Parliament; which is yet more evident from the great indignation and wrath of the Priests and Scribes who were displeased to see the wonderful things he did, and especially that they heard the children crying in the Temple saying, Hosanna to the son of David; by which they well perceived that the children spoke not otherwise then their fathers would have them, and that the whole city of Inhabitants were such as believed in him. Yea the second of the Acts adds a great deal of strength to this argument where it is said, That there were devout men dwellers at Jerusalem out of all the Nations under Heaven besides the Inhabitants that were Natives. But the eleventh of Mar puts all out of doubt, for that chapter speaks plainly of all the Inhabitants and Dwellers in Jerusalem as well as of the strangers that came to the Feast, where it is said there were two mighty parties, either of which so awed the Scribes, chief Priests and all the enemies of Christ, that they durst not meddle with him, and the one of them was such as adhered unto Christ and believed his doctrine, so that although Christ's enemies sought to destroy him, yet they feared him, because, saith the Scripture, ver. 17. all the people were astonished at his doctrine, that is all the people approved of it, and believed in him, for he taught as one having authority Matth. 7. The other party were John the Baptists Disciples all believers too; for it is there asserted, that all men Counted John that he was a prophet indeed, ver. 32. And this party also kept the chief Priests the Scribes and the Elders, Christ's capital enemies, in such awe, as they durst not attempt any thing against Christ; and all these were inhabitants of Jerusalem: For it is said in the 28 verse, that all the people were astonished at his doctrine: and it is said ver. 32. that all men counted John a Prophet indeed: Now than if all the people of Jerusalem and all the men of Jerusalem, these two mighty parties and both believers be put together, and were inhabitants there as ●he Scripture relateth, besides the strangers that came up to the Feast, than there was a world of believers in the Church of Jerusalem; and they were inhabitants there: For the place where these Scribes and high Priests were, and where Christ then was, and where all those people were, was in Jerusalem, and all the people well known to the Rulers and Pharisees to be Inhabitants there: So that all men now may see the futility and vanity of Mr Knollys his denial of my arguments, and may also behold the force and power of truth which asserteth, That there were more believers in Jerusalem, then could all meet in any one place, and that in Christ's time, unless a world of believers and those inhabitants can meet together in any one place or congregation to enjoy all acts of worship to edification; which is a grollery, yea madness to suppose or think. And this shall serve for answer to what Mr Knollys out of his impious ignorance had to reply against my arguments for the enervating of them. And now I come to I. S. his answer to all my foregoing arguments, by which he would persuade the poor ignorant people, That there was not such a number of believers in Jerusalem, but that they might all meet in one place: For this must necessarily be the scope of his discourse, or else it is nothing to the purpose or against my arguments; which were to prove, There were more believers in Jerusalem and that in Christ's time than could possibly meet together in any one Congregation to partake in all Ordinances.  
The reader may remember that in his former reply, he seemed not to doubt concerning the number of those that were baptised, only he denied that those that were baptised by john, were Christians, and that they were cast into a Church mould after the New Testament form, much less that they were members of one Christian Church at Jerusalem; these are his own words and by this he thought to overthrow that argument: Now here he useth another method; tacitly denying the Minor of all my syllogisms; and the reason of his denial is, because as he speaketh, I made false musters; he thinks me, it seems, like the Independents, who would persuade the simple that all are Independent; and amongst other things he saith that I gave the Independents occasion shrewdly to suspect my ignorance. But I will set down his whole babble at large and in his own terms and words, and his full answer to all my last arguments as it is page 9, 10. of his Pamphlet. His words are these.  
But note (saith he) an absurdity in the sequel of the discourse, where the Doctor having got a multiplying glass in his hand, goes on to make strange discoveries of the increase of Christian believers. pag. 36. he tells us, that Christ made many more Disciples and believers than John, and added daily unto the Church, that was then in Jerusalem, such as should be saved. Here's two Paradoxes: First that Christ made more Disciples than John: Out of whom should he make them? when as John had swept all along with him, as you affirm before page 32. and not taking it Synecdochically (what ever you determine of it here). Secondly that Christ should add daily to the Church that was in Jerusalem; is not this a marvellous anticipation and mistake to apply that which was done by the Disciples after Christ's ascension▪ Acts 2. last, unto the ministry of Christ himself? and yet in the sequel you reckon this to the Apostles also expressly page 56. Judge if here be not false musters▪ And let me tell you, you give us occasion shrewdly to suspect your ignorance (to say no worse) to talk of a Church in Jerusalem, besides the national church of the Jews in the life time of our Saviour. Thus he.  
If I should discover all the errors that are in this reply, I might make a very large volume: but in regard that all learned men will easily perceive the vanity, childishness and horrid impiety of the man in the very reading of it: I shall not be so large in my answer as otherwise I had thought to have been: and yet before I come to it, I cannot but complain of the dishonesty of the man that thus curtaileth my arguments every where, not plainly setting them down, that the people may see my reasons; but this is the ordinary way of his disputing who conceals the truth from the ignorant and simple that he may the better poison them with his errors and noveltyes. After the very same manner dealeth my brother Burton with me, as we shall see in its due place, who passing by all my arguments not so much as mentioning any one of them, makes a rombobombo syllogism of his own, which as I suppose he fetched out of the howling wilderness of America, and then with Photions' hatchet, that carnal weapon, he fights with his own shadow, and vapours like a conqueror as I. S. doth here.  
But now for answer briefly, I affirm that I. S. in confuting of my arguments, by which I proved that there were more converted by Christ and his Disciples and the Apostles Ministry in Jerusalem then by John the Baptist; and therefore that they could not all meet in one place or Congregation to enjoy all Acts of worship, I say in his confuting of my arguments he doth not so much dispute against me, as he doth against Saint John the Evangelist and the very Scripture; for the discoveries I made by my multiplying glass (as he ridiculously speaketh) of the increase of Christian believers, were no false musters, (as he childishly scibleth) for I discovered only and declare unto all men that increase of Christian believers in Jerusalem that the holy Word of God asserteth, John the 4. where it is recorded, vers. 1. 2. That Christ made more Disciples and believers than John; and therefore added daily to the Church that was then in Jesusalem, such as should be saved; for Christ came to save the lost sheep of the house of Israel: Now the making of more Disciples is the adding of more to the church: and this the Scripture holdeth out not only to me but to all intelligible Christians, and therefore it was no error in me to affirm the same: So that whiles I. S. laboureth to confute my Arguments, he fights indeed against the Evangelist that affirmeth that Christ made more Disciples than John.  
But sayeth he, here are two Paradoxes. First, that Christ made more Disciples than John.  
The second, that Christ should add daily to the Church that was then in Jerusalem.  
These in I. S. his opinion are paradoxes, that is matters of Ludibry in his dialect. Yet both these truths I spoke of, are clear out of the Word of God, and therefore whiles he wounds me, he vulnerateth Saint John and blasphemeth, for he giveth the Spirit of God the lie, and denyeth the Scripture that asserts that Christ made more Disciples than John, and therefore added more unto the church: for of unbelievers and of enemies they were made Disciples, Christians and friends; and therefore taken out of the world and brought into Christ's fold and church, and by that work of conversion they were added to it; as he that should this day take any of our Ministers and faithful pastor's sheep out of their folds and steal them away, (as too too many of the Independent Ministers daily do) and bring them into their new congregations, may not that Independent Minister, without any marvilous anticipation or mistake, or without any error, truly be said to have added so many more to his new church, when the number of his members is thus increased? And if another Minister be joined with him as a teacher in that congregation or succeed him, if he also shall run plundering about both city and country, as a gifted brother, and bring in a great many more poor silly sheep into his fold then the other did, as they are notable cunning thiefs, may not it truly be said of him and that without any marvilous anticipation, and mistake, that he also added unto the church, when still the the number is daily increased? I am confident that all men of sound reason will say there is no error in all this! And therefore I hope by all the judicious I shall be free from any blame or error, in that I said those that were converted by Christ and made Disciples by his Ministry, were added to the church and to those that were formerly converted by the Baptist. But saith J. S. how could Christ make more Disciples than John? Out of whom should he make them saith he, when John had swept all along with him as the Doctor affirmeth pag. 32. Not taking it Synecdochically? Thus he shows his acumen or rather his vanity in contradicting the Scripture and abusing me. For he that hath ever read my book, and looks but in the 31 page toward the lower part, shall find these words, That Jerusalem went out to John and was baptised; it must therefore by a Synecdoche be taken for all the common people promiscuously, or for a mighty multitude of all sorts, and of all ranks of people, and of all professions, as Publicans, soldiers and the ordinary inhabitants: These were my very words there. And therefore I. S. saying that I took not the word Synecdochically, belly me, befooleth himself and abuseth the reader, and fights with his own fancy. But for answer to his whibling cavil, I say Christ converted those he made his Disciples and scholars, out of the remmant or remainder of those that were yet unconverted in Jerusalem, and in that work he added more unto that church, which though the mother church, as the other were Daughter churches through all Juda, yet it was but a particular church, in that Nationall church; for the being a Nationall church doth not exclude as this man fond conceits, particular churches from bearing the name of church, no more than the Catholic visible church doth deny the name of church to any particular churches, because they being similar parts do partake both of the name and nature of the whole, as all the learned and Orthodox Divines do hold. And therefore taking Jerusalem Synecdochically as I then did, it is also here to be so taken, and then Christ did make more Disciples out of the people of Jerusalem that remained yet unconverted, than John had done before him, and added them unto the church at Jerusalem, that particular mother church in that Nationall church, which as it was at that time in respect of moral worship governed by a college of Elders or Presbyters as the Scripture everywhere relateth, which is called a church, so it was ever after governed by a Presbytery, all those Synagogues and several churches being all combined together under the rule and government of that Presbytery, and making all but one church within its precinct, after which manner all the other city churches through Judea following the example of this mother church were ever to be governed to the end of the world; and this is indeed the true church mould, according to the New Testament form, that all churches ought to be cast into, if we will imitate the government of the mother church Jerusalem, and all the daughter churches both in Judea and Israel as that of Samaria and into this mould did the Baptist and Christ cast all they converted. Therefore when I said that Christ made more Disciples in Jerusalem then John, and that he added them unto that Church, I speak nothing but that I have warrant for out of the good Word of God and the Scripture of truth, and which is sufficiently backed and corroborated also by all sound reason: And therefore, it is wickedness in I. S. to say that in so speaking it is a paradox. For if it be a matter of ludibre in me and a paradox to say that Christ made more Disciples than John, Then likewise it is a paradox and matter of laughter in the holy Evangelist: For he in formal words saith, That Jesus made and baptised more Disciples than John. I refer myself therefore unto the judgement of all honest▪ godly minded men, whether Saint John be not as well censured and traduced by this vain and wicked fellow as myself, and whether in his so speaking he doth not give the Spirit of God the lie.  
And his second paradox is as vain and childish and impious as this, where he saith, is not this a marvellous anticipation and mistake, to apply that which was done by the Disciples after Christ's ascension unto the ministry of Christ himself? For answer let I. S. take notice that in saying Christ made ●mo Disciples than the Baptist, and in making them added them unto the Church at Jerusalem, There is no marvellous anticipation or mistake, as I. S. unlearnedly infers; for in giving unto Christ his due honour and affirming he added unto the Church that was then in jerusalem, I have both the Scripture and reason for it, and in so speaking I detract nothing from the honour and dignity of the Disciples; for it is no error in any man, to apply that unto Christ ministry, viz. the conversion of men and the adding of them to the church, which work, properly and primarily belongeth unto him, though in a metaphorical sense it may also be attributed unto the Apostles and Ministers of the gospel. And therefore the mistake is in I. S. and not in me; for he applies that unto the Disciples which was done by Christ, for it is said the Lord added unto the Church daily such as should be saved. It was done by Christ, and not the work of the Apostles, but instrumentally; and therefore I. S. is a prevaricator, in many respects sinning both against God and man: for here, he giveth that honour which is peculiar unto Christ, unto the Disciples; and then he falsely accuseth me of an error and mistake when there is none, and then would make me guilty of his own sins, which I am free from, as all they that read my book in the page quoted by him may see; and this is not all, but in this also he is a great offender, where by this juggling craft of his, he labours to seduce the poor people. But for farther answer, I have learned of Christ himself, that the Disciple is not above his Master; and therefore if I. S. will apply the work of conversion and adding of Disciples to the Church, unto the Ministry of the Apostles after Christ's ascension as he doth, I do not conceive it any paradox in me or any mistake or Anticipation to apply that work unto Christ's Ministry in his life time: for the Master is ever more to be honoured then the servant as all reason will dictate: and therefore there was no paradox in me in giving that honour unto Christ that belonged unto him who was the Master: for he came to save the lost sheep of the house of Israel, and so he did, gathering daily some of them into his fold, and adding many more sheep to those that John the Baptist had converted: and therefore I do not think it a paradox in me to give as much honour to the Master, as I. S. doth to his Disciples and servants: for the honour of conversion and adding unto the church is a work primarily belonging to the Lord and Prince of the Church Jesus Christ. It is great rashness therefore▪ and very unchristian dealing in I. S. to make me a subject of his scorn and ludibry for well doing, and to make that a sin and error in me, which is a virtue; for to give Christ his due honour is a virtue; now the honour of converting of men, and adding them unto the Church is his proper work, and it peculiarly belongeth unto him first and last to add unto the Church such as should be saved: The Apostles were but the Instruments. Paul may plant, and Apollo's may water, but God the Lord of his Church giveth the increase, 1 Cor. 3. He maketh the Church grow and multiply into mighty numbers, and adds daily unto it, by the mighty working of his Spirit, and it is marvellous in our eyes: And therefore I. S. is severely to be censured and that deservedly, not only for abusing his brethren, making them offenders when they are not, but chief for anticipating that honour which is only due unto Christ and God, and giving it and attributing it unto men, as it is the daily practice of the Independents to give the glory of all victories which only belongeth unto God, to the party which they call the praying army; and so he ascribeth that honour that peculiarly belongeth unto God and Christ, unto the Apostles, which indeed pertaineth unto them only as they are instruments, and accuseth me as of an anticipation and mistake, saying, I ascribed that unto the Ministry of Christ himself, which belonged unto the Disciples of Christ after his ascension. It seems to I. S. that I am a very erroneous man, and very unjust, that I give that honour unto Christ himself, and ascribe that work unto him, which saith I. S. belonged to the Apostles. But if this be an error, in saying that Christ added unto the Church as Jerusalem, before his death and after his death, such as should be saved, I will live and die in this error; for this is only the work of God; none can come unto God but by Christ, he is the door, the way, the truth and the life, the author and finisher of our faith, that gins and ends the work of conversion; the Apostles and all other Ministers are but his instruments, he is the hand of god, and the arm of the Lord that doth the work in the hearts of the people. Whether therefore I. S. or my s●lfe be the most erroneous in their opinions, and speak most Paradoxes about this point, I leave it to the censure and judgement of those that have more skill in Divinity then I. S. or any of his Fra ternity.  
But should I grant unto I. S. that the Apostles after Christ's Ascension had of themselves, and by their own power, without any help from Christ added many unto the Church, which I yet never did; doth this I pray in the opinion of any wise man exclude Christ's adding unto the Church before his death? or was it such an obstacle or hindrance to his work of converting men, and adding them unto the Church, that because it is said of the Apostles after Christ's death that the Lord by them added to the Church, therefore it is an error or mistake, to apply that unto the Ministry of Christ that was done to the Disciples? I am confident none that are not senseless will say there is any error in so speaking, neither is there such a gulf between these two things, but that they may well meet, Christ may add and the Apostles also: For the same reason that made Saint Luke in the second of the Acts say the Lord added unto the Church daily such as should be saved, confirms me in my opinion, that as it was the Lords work after his ascension to add men unto the Church, so it was his work in his life time, for he was yesterday and to day the same for ever▪ always the author and finisher of our faith, and therefore it was no anticipation or mistake in me, nor no Paradox as I. S. fond saith, to conclude that those that were converted by Christ's Ministry, were added to those that were converted by John, so that there was addition upon addition, and it was no sin in me to say that of Christ then that was afterwards ascribed unto him in formal words; for although the very words be not expressed, ●et that is set down that is equivalent unto them; for it is said Christ made more Disciples than John, it was his work, so that the disputation now is not about words & terms of expression, but about the substance of things, viz. about believers and Members of the Church of Jerusalem, which when the Scripture holdeth out unto us, affirming that Christ made more disciples than John, & that at Jerusalem, than any rational man may without any anticipation or mistake, or any error or Paradox conclude that these new Converts were added then unto the Church as well as those that were converted after his Ascension were said to be added to the Church; and he that with the eye of understanding▪ should behold what the Scripture saith, and shall but duly consider my Arguments drawn from thence will not gather, that I make false Musters, as this fresh water soldier I. S. childishly speaketh; but on the contrary he will shrewdly suspect the ignorance, to say no worse (that I may use some of his rhetoric) of this novice in Divinity, and will also evidently gather that the Church at Jerusalem was a particular Church in that Nationall Church of the Jews, and that in the time of our Saviour; and withal he will conclude from the premises, and all that I have now said by way of answer to Master Knollys, and this I. S. that there were more believers in Jerusalem then could all meet in any one place or a few, and that in John the Baptists and Christ's days, and all this without any mistake or Paradox, but from very good reason, which if this Puny Divine I. S. had been guilty of, he would never have been so unadvised as to have opposed the Scripture itself, and all solid and learned men in speaking so rashly.  
And now I refer all that I have hitherto said by way of reply to Master Knollys and I. S. to the judgement of the learned to consider, whether there is either honesty or reason in these men, who to maintain their fond errors, will deny or affirm any thing, though never so repugnant to the Scripture, and to the very light of reason, and all this only to misled the ignorant people; and this is all that I. S. hath to say against my Arguments drawn from the baptism of John and Christ's and his Apostles Ministry, by which I proved, that in the very days of John the Baptist and in Christ's time there were then many more believers in the Church of Jerusalem then could all meet in any one Congregation.  
Now for the following Arguments, by which I proved it was much more impossible for them to meet together, after there were daily added so many thousands to the Church after Christ's Ascension by the miracles and Ministry of the blessed Apostles, and Christ's seventy Disciples, and the other Ministers of those times: I. S. doth not so much as meddle with them, but saith pag. 10. That he had thought to have bestowed as much time on the rest, but that other considerations forbade him; and because (as he saith) there were those so able already engaged in the Dispute: these are his words. And in his wise Epistle to me, he saith that his health forbade him. Now what a vain fellow is this to vapour that he had whipped me out of the field, and beat up my quarters, and quartered my book, and taken hold of the pillars of my discourse and shaken them, and overthrown my building, as ye may see at large in the title page, and in his Epistle to me? and yet in the tenth page of his book the place above quoted, and in the same Epistle he confesseth, his indisposition of body and other considerations forbade him to bestow any more time upon the book, and saith in express terms he left the work to others; whether therefore this be not a worthless and witless Fellow to brag and glory of a victory, and beating up of a man's quarters, when he hath only fling a squib or two at them a fare off, and then cowardly and basely ran away pretending sickness as fresh water soldiers commonly use to do, I leave it to the judgement of others to consider. But of I. S. I may truly say thus much, that he is a mere quagmire of ignorance, and wicked impudence, and fare unfit for any serious or solid employment, much less to be a captain or Commander in Christ's Armies. I do not deny, but he may make a pretty soldier at an Independent Festivity; and I believe that were it to shake or pull down the pillars of a marchpane, or to beat up the quarters of a Custard, to break up a woodcock, or to storm a Venison pastry, or to plunder a Banquet, that in the Militia of good cheer he would do very well: but notwithstanding I would have I. S. being now in a course of physic and of an infirm body, to use some moderation when he comes where good cheer is stirring; and therefore because he thinks that my judgement in such matters may be worthy of some account, for so he intimateth in his learned Epistle; I would advise him for a time to feed upon snail pies and mushrooms, and of those kind of creatures he may find abundance about the wells at Tunbridge; that low kind of diet is best for him; & if he follows this now in the spring but some weeks, and drinks lustily of the waters there, they will wash him till he be clean and fit for my fingering again, and free him from his frenzy, and make him as clean and neat, as he saith my Postscript he left in those waters will be. And this is the counsel I give unto I. S. gratis, for all his learned pains in beating up my quarters. And so I have done with him at this time. I have now a few things yet to answer to what Master Knollys hath to say to those Arguments I raise from the Ministry of the Apostles, and the multitudes converted by them after Christ's Ascension, which ye shall find punctually set down in their due places.  
I will now therefore take a survey of the numbers that were added to the Church, and to those believers that were converted by john's & Christ's Ministry, by the powerful preaching and miracles of the Apostles after Christ's Ascension; and from the divers places I shall gather out of the Acts of the Apostles, frame such arguments as shall make it yet more evident, that there were such multitudes in the Church of jerusalem, as they could not all possibly meet together, at one time, or in one place or room, or in one Congregation, to enjoy all the Ordinances, and partake in all acts of worship▪ but must necessarily be distributed into divers congregations and assemblies, if they would all be edified, and that before the persecution we read of in the Acts 3. 1. and in the persecution, and after the persecution. But before I come to the proof of the particulars, I must answer to some objections made by our brethren the Independents; the first of the which is, out of the first chapter of the Acts of the Apostles, from which they endeavour to prove, that the number and multitude of believers in the Church of Jerusalem was not so great, but that they might all meet in one room or place, and in one congregation to partake in all acts of worship. The words on which they ground their Arguments are these: and in those days Peter stood up in the midst of the Disciples and said, (the number of the names together, were about an hundred and twenty) mwn and brethren, etc. From whence they conclude, that the whole Church in Jerusalem, that is to say, all the believers, did meet in one place; for in this number of names they would have all the whole Church in Jerusalem included or confined; which to more is a wonder, that such learned men as many of them are, should so argue; for this must be the scope of the Argument if they intent to prove, That the whole Church in Jerusalem and all the believers there, were not so numerous, but that they might all meet in one place, and partake in all acts of worship, and that these in Peter's Company were all that Church, and all the Believers that were in Jerusalem: this, I say, must of necessity be their meaning, or else their Argument concludes nothing to the purpose. The invalidity of the which, I am most confident will by and by evidently appear (though all the former Arguments to the contrary should not so much as be thought of) and withal, it will also be obvious to any judicious man, that in all respects their Argument makes much against themselves. For if I should grant unto them, That at this instant of time that that place speaks of the whole Church in Jerusalem, or the number then of believers were no more but that one place might have contained them all for the enjoying of all Ordinances (which I cannot do, for innumerable reasons, and some of them above specified) yet it doth not follow nor evince, that after there were daily such additions of Believers, and such multitudes of new Converts added unto the Church, that then also, one place or room could contain them all; and that they might still meet in one Congregation, and all together partake in all acts of worship. For there is a vast difference between one hundred and twenty names (for there was no more in this assembly) and in many ten thousands, which all the World knows could not be contained in any one place of Jerusalem to communicate in all the Ordinances, though that place had equalised the most magnificent Structure that ever the World yet saw; especially, they could not have all met there to edification, for they could not have all heard and understood: and we know that in the Church, all must be done to edification, and this would rather have hindered the mutual edification of the assembly, and have brought a confusion, rather than any profit or benefit unto them. But the truth is, the number of names here spoken of, if we will go to the genuine interpretation of the place, not to speak of the universal consent of all the learned Interpreters, who gather that in this assembly, the seventy Disciples the Lord Jesus sent out to preach through all Judes, and all those other Ministers of the Gospel that had been Christ's, and Saint John the Baptists Disciples, every one of the which was thought fit for learning and divine knowledge, to succeed Judas in his Apostleship and to be a Disciple; all these or most of them, or such like, were those that are included in the number of names. I say, to omit this Interpretation of all the most orthodox Divines, and their universal agreement and harmony in their learned Commentaries about this portion of Scripture, the very words themselves following show they were select and eminent men, and men of note, and Disciples of longest standing; and all of them or the most of them Ministers and Preachers themselves; and were indeed the Presbyters of the Church, to whom with the Apostles, the power of ruling was committed; and who within themselves, and without the consent of the common multitude of Beleivers, had power to ordain their own Officers, and that by their own authority as we may see, Vers. 21. 22. Wherefore, saith S. Peter, of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day he was taken up from us, must one be ordained to be a witness with us of the resurrection. And they appointed two, etc. and they prayed, etc. and they gave forth the Lots▪ etc. all businesses here were managed and carried in an aristocratical and Presbyterian way, and all was done by a joint consent and the common council of them all. Here we find none of the multitude of the people, though believers; here were no Women that gave forth their lots. Neither doth the Apostle Peter say, Men, Mothers, and Brethren; or Men, Women, and Brethren; or Men, Brethren, and Sisters; but Men and Brethren. For howsoever in the foregoing Verses it is said, that these (meaning the Apostles and Elders) all continued with one accord in prayer and supplication, with the women, and Mary the Mother of Jesus, and with his Brethren, by which they fitted themselves for the ministry after they should receive the Holy Ghost; though I say, they joined with them in those duties of humiliation and prayer, which any women may do, in the society and company of godly Ministers: yet when they went about other acts of Church government, as choosing of an Apostle, than the Apostles and Elders only by themselves, to whom the power of the keys was given, ordered that business, and left the Women to their private devotions, and their several employments: for in this action of giving forth their lots, there is no mention of the Women. And it is manifest from the Text itself, that this choosing of Mathias was at another time, and without all doubt, upon a set day for this purpose; for it is said Verse 15. And in those days Peter stood up in the midst of the Disciples, and said Men and Brethren. Here was only Disciples, Men and Brethren, and no Sisters. Till Pope joan's time, and our days, Peter's keys never hung at any woman's Girdle; and we hear not in Scripture that they had any voice in choosing of Church▪ officers, and admi thing of members into the Church, or casting out of any, till these unhappy times; an usurpation not beseeming that Sex, as afterwards in its due place I hope to make appear. But this by the way.  
Now to the matter in hand, I say it is apparent to any that will not shut their eyes, that all those, or most of them that were in Peter's company, and at that time met together, were capable of an Apostleship, and such as were the most eminent of all Christ's followers, and such as were best instructed in Christian Religion, as having been bred up in the doctrine of Saint John the Baptist, and under the Ministry of Christ himself, the Prophet of his Church; and therefore they were the Teachers of the Church and people, who were their flock which they all fed in common: And from thence it argueth, That the multitude of believers in Jerusalem was not only a distinct company from them, but that it was exceeding great and numerous, that had so many Pastors and Teachers over them: For if they had been but so small a company as is here mentioned, and that the whole Church had consisted but of sixscore names, than the Pastors exceed the number of the flock; which is not only absurd to think, but against the evident truth of the holy Scriptures, which relate unto us multitudes upon multitudes that were daily converted by the ministry of John the Baptist, and of Christ and his Apostles, and added unto the Church before this their meeting.  
So that by this I have now said, it is most clear and evident, that all or most of these, were the most eminent Ministers of the gospel, and the Presbytery of the Church. But in this, that our Brethren do acknowledge, That this assembly here spoke of were the church, it makes as much against them, and greatly for us: for it is manifest▪ from the Text, that they were the Ministers and Preachers of the gospel, and in that they give them the name and title of the Church, it followeth that the representative body and Presbytery is a Church, and that to them only belongs the power and authority of the keys: according to that of our Saviour in Matth. 18▪ 17, 18. Tell it unto the Church, etc. and whatsoever ye bind on Earth shall be bound in Heaven; and whatsoever ye lose on Earth shall be loosed in Heaven. By which words, all authority is put into the true Ministers hands; so that they only have the power and authority of ordaining Pastors and Presbyters among themselves; as Paul sufficiently declares in his Epistles to Timothy and Titus: and that they have not only the title of the Church, but a Charter and Warrant also granted unto them of ruling and governing the Church, and of ordaining Church▪ officers, and that by joint and common consent among themselves, without the help and assistance of the people and congregations under them, which by God were never joined in commission with them.  
And howsoever Paul in the 1. of the Corinthians, chap. 6. for the taking away the scandal in going to Law before unbelievers, gave them liberty to make choice of somethat were least esteemed in the Church, for the deciding of their controversies; yet that did not authorise them to make choice of all other Church Officers; for he limits them to go no farther then to the choice of such as are of least esteem. And howsoever likewise, the Apostles in the 6. of the Acts, to free themselves from all impediments, that they might the better attend upon their Ministeries, and that without interruption they might Preach the gospel, gave them liberty to choose their deacons and Deconesses: yet they prescribe the Rule by which they shall choose them, and keep the authority of ordaining them still in their own hands: Look you out among you, say they, men of honest report, full of the holy Ghost, and wisdom, whom we may appoint over this business, and when they had chose such, saith the Scripture, They put them before the Apostles, and when they had prayed, they laid their hands on them. So that howsoever they gave unto them a Liberty to choose, yet it was with limitation, not an absolute liberty; for if they had chose men that had not been of approved honesty, well gifted, and wise, and qualified as they appointed, it was arbitrary in the Apostles to reject their choice; for they keep the power of Ordination still in their own hands, and to them it did belong to ratify their Election; so that the people had not the power of Ordination then, nor have not to this day, no not of the meanest Deacon or deaconess, that belongs only unto the Presbytery, much less have they power of ordaining Presbyters.  
Indeed for the deciding of controversies and differences, they have a liberty given them of making choice of some petty men amongst them▪ and that they may do without the Presbytery; but they have no power of Ordination. Neither did I ever yet read in the Sacred Scriptures that the people or Congregation had any hand at all in choosing of Ministers and Presbyters, neither were they fit for that employment; for it is one thing to judge of man's external carriage and manners, and another thing of his sufficiency for his endowments and abilities of learning, and that men of learning and knowledge only can do, and the Sons of the Prophets; and it is in special given in charge to the Presbyters and Ministers, as it is manifest in the Epistles of Paul to Timothy and Titus, 1 Tim. 4. 14. Tit. 1. And they only know how rightly to examine them, in the knowledge of the tongues and Sciences, and such Arts as are requisite, besides the knowledge of the holy Scripture; all which are little enough for the making of a Minister complete and fit for that Sacred employment. And all the Primitive Churches in the Apostles times willingly submitted themselves to what the Presbytery than did, and assented to their choice, as in the 14. of the Acts vers. 23. it appeareth.  
But I say, in that our brethren do acknowledge this company this hundred and twenty names, to be a church, and in that it is also sufficiently manifest, that they are considered in a distinct notion from the people, which also in the holy Scriptures, when they are joined with their Ministers, are called a church (as is frequently to be seen through the acts of the Apostles) and in that it doth abundantly appear, by what hath formerly been spoken, and will yet in the following discourse be farther elucidated, that there were many congregations and Assemblies of believers in the Church of Jerusalem, and that they were all governed by the joint consent and Common council of the Apostles and Presbyters, to whom the Apostles themselves were subject; who were sent this way and that way by their direction, and to whom they were to give an account of their ministry, as we see in divers places in the Acts, and were ordered by them, what they should do, and also made their appeals unto the Apostles and Presbyters in any business of common concernment: I say, in all these respects, it is evident, That the Church of Jerusalem consisted of many Congregations and Assemblies, and was yet but one Church, and that governed by a Presbyterian Government, and by a Common council of Ministers, to whose order all the several Congregation were to submit themselves; And therefore this their Argument maketh much against them and greatly for us. And this shall suffice to have answered to this their first Objection; which, to speak the truth, is that that carrieth the most appearance of any Argument they produce to prove their Assertion and tenant: for all their other Objections raised from the several meetings of the Apostles and people, and from the multitude coming to them about the ordaining of Deacons, by which they would persuade the world, That the company of Believers in the Church of Jerusalem was not so numerous at any time, but that they might all meet in one congregation, or in one place, to partake of in acts of worship; they consist most of them in Homonymies, and mere Paralogismes, which indeed beseem not the gravity of reverend men, and in the weighty matters of Divinity, would be undecent in a sucking Sophister; and therefore are much more blameworthy in them, who by such fallacies labour to amuse the people, to the disturbance of the whole Church and kingdom, and alienating the affections of Brethren one from another.  
I shall briefly run over them. Acts 2. 46. where it is related, that the Believers and new Converts continued daily with one accord in the Temple, and breaking bread from house to house. From these words the Brethren conclude, That the multitude of Believers was not so great▪ but that they might all meet in one congregation, and in one place, to partake in all acts of worship; for here in express words, the place where they met is specified, and it is said to be the Temple. I appeal to the wisdom of any learned man, or but of a rational Christian, whether this be a candid or ingenuous way of arguing; That because 3000. Christians that were newly converted might meet together in the Temple of Jerusalem, Ergo, all that believed in Jerusalem that were converted by John the Baptist, and all that believed by Christ's ministry and miracles, and all that were converted by the Apostles, and the seventy Disciples before Christ's sufferings, and all that were after his Resurrection converted for twenty years together, by the Ministry of all the Apostles, and all the other Ministers of the gospel, they might yet all meet in any one place or Congregation, to partake in all acts of worship, and to edification. I refer this, I say, to the consideration of any Learned man, or any intelligible Christian, whether this be an ingenuous way of arguing. I believe if one should argue against them after the same manner, they would laugh at him.  
If one should thus dispute; Within these seven years, all the Independents continued daily with one accord in such a place, and they all met together in one congregation: Ergo, there is but one congregation, and but one Church still of Indeperdents in London, and they all meet together in one congregation. Would not the Brethren make themselves as merry with such a way of disputing, as they have made others sad with their way of arguing? yes doubtless.  
The truth is, their way of arguing is not to their own honour, to speak but favourably of it, as will appear. For should I grant unto them, that at that time this place of Scripture speaks of, there had been no more Believers in Jerusalem, but those hundred and twenty names specified in the first Chapter of the Acts, and these three thousand new Converts; and accord also unto them, that all these did meet together in on place, and in one congregation, and did partake in all the Ordinances, which notwithstanding I cannot grant them, for divers reasons: for in the same place it is said, That although they continued daily in the Temple, yet they broke bread from house to house; that is to say, some of them did daily meet to hear the Word in the Temple, and then followed their several employments, and others in private, and they had the holy Communion or Sacrament in several houses; from which it is manifestly evident, that then when there were newly added to the Church but three thousand Believers, they had many and several congregations and assemblies; and without all doubt as the multitudes of Believers increased, they were still distributed into more congregations: for it is said, They broke bread from house to house; that is, they had their assemblies and meetings in several houses and places, besides the Temple▪ and in those several houses, they had not only the preaching of the Word and Prayer, but the administration of the Sacrament, and communicated in all the Ordinances; which they could not do in the Temple, as afterward will appear: and all that I now say is evident from the 41. Verse of the same Chapter to the 47.  
But I say, should I silence my own reason, and suffer it to speak nothing; and should I grantto our Brethren, that there were but three thousand, and that these three thousand Believers might all meet in one congregation, and partake in all the ordinances to edification: would it follow, that when ten thousand were added unto them, and twenty thousand more to them, and thirty thousand more to all these; would any may think or believe, that ten thousand men can meet in one congregation to edify, and to partake in all the Ordinances, much less when there is so many thousands more added to them, that they could still meet in any one place or congregation? I think no man that hath not abdicated his understanding will so conclude. So that all men may see, not only the weakness of this argumentation, but the strength of truth: For this very weapon with which they had thought to have defended themselves, and wounded the Truth, they wound themselves, and overthrow their own tenant; as God willing, I shall more fully by and by make appear.  
But out of Chap. 5. our Brethren conceive they have a very strong and invincible Argument: where it is related, That after Ananias and Saphira were miraculously taken away, for lying unto the Spirit of God; It is said, That great fear came upon all the Church, and upon as many as heard these things. And by the hands of the Apostles were many signs and wonders wrought among the people, and they were all with one accord in Solomon's Porch. Ergo, say, they, the number of Believers in Jerusalem, was not so great, but that they might all meet together in one congregation; for the place where they did meet, is set down, viz. in Solomon's Porch: and it is further specified, That they were all with one accord in that place. This is their Argument faithfully and truly set down, and with the best advantage for their cause. But to speak the truth, this kind of arguing hath no force in it▪ neither doth it beseem grave men, to trifle thus, in the matters of God and Religion. For should I grant unto them, that all the Beleivers that then were in Jerusalem, and had been converted by John the Baptist, and by Christ, and all his Disciples, before the Passion and Sufferings of the Lord Jesus Christ; and the three thousand converted by the first Miracle and Sermon of Peter, after they had received the gift of the Holy Ghost, and the five thousand after by the second Miracle and Sermon, and after the new additions of so many multitudes of Believers both of men and women, by reason of the miracle wrought upon Ananias and Saphira his Wife; and the other miracles that the fifth Chapter speaketh of; should I say, grant that all these might yet have met in one place, and in any one congregation to communicate in all the Ordinances, which all reason forbids me to yield to; will it follow, that when there were additions upon additions, and that of multitudes of Believers, that they might still meet in any one congregation to edification, and have communicated in all acts of worship? For in all reason we may conceive, had we no testimony out of the holy Scripture to back it, that if eight thousand were converted besides multitudes both of Men and Women, with a few Miracles and Sermons: and if at the first Preaching of the gospel after the Resurrection there was such a great increase, and such a multiplication of Christians; all understanding, I say, persuades, that in the space of twenty years, there will be innumerable multitudes added daily to the Church, when the miraculous working of wonders with the same doctrine still continued▪ and with all, the same reason will dictate to any man, That then the whole multitude of all those Believers could not all meet together in one place, and in one congregation for edification, to communicate in all Ordinances. So that any judicious man, without the help of any great school-learning, may perceive the invalidity and vanity of such argumentations.  
And truly were it not that they are Brethren, and that I desire in the spirit of meekness to deal with them, I would have made it appear, that it is so poor a way of disputing, that it did not beseem men of gravity, much less of learning; and that there were many ways to evade the dint of such reasoning, and to prove the nothingness of the Argument, and that by the words of the Text: the people there spoke of, to be in Solomon's Porch, are to be limited and confined within the number of those that were converted by the last miracle, and some other new miracles of the Apostles, which they were then working in Solomon's Porch; for there is the place where the Apostles and they were together; and I do acknowledge, that as many as were then, and at that time, in Solomon's Porch with the Apostles, were of one accord. But doth this with any rational man conclude, that every Believer in Jerusalem, both Men and Women and all the Christians & Disciples in Jerusalem were then together in Solomon's Porch, and in one Congregation? I am confident that no wise man will think so; for without all controversy there were then such multitudes of Believers in the Church of Jerusalem, as neither many Porches nor many Temples could have contained their bodies, much less could they have all met in any one congregation to edify. But I say I will not deal with Brethren so rigidly as I might, and therefore wave many things that I might justly here utter.  
But grant it were so, that now in the beginning of the Christian, church and if I may so speak in the infancy of it, That all the Believers then in Jerusalem might all meet together in one place; doth it follow that they might ever so do in succeeding times, when there was such infinite increase of Christians daily added to the church? all reason will contradict that assertion. Within this seven years, as all men know, one place and congregation would have contained all the Independents; but will one place now or ten contain them? And there is no man as I conceive will deny, but that the Apostles and those Primitive Ministers, had another manner of converting faculty then our brethrens; for the Apostles as it is well known did not build upon others foundations; yea, they took it as a disparagement unto them; for so Saint Paul in the 15. of the Romans v. 20. affirmeth. Now our Brethren they build upon others foundations, and gather the sheep, and them the good and the fat sheep, with good fleeces on their backs; yea, the Velvit-sheep, and the Plush-sheepe, and the satin and Taffity-sheep, out of other shepherd's folds; and while they seem to gather Churches, they scatter them, and the poorsheep.  
But I will proceed to the other Argument out of the sixth of the Acts, where it is related, That when the number of the Disciples was multiplied (here we may take notice of multiplication) There arose a murmuring of the Greeks against the Hebrews, because the widows were neglected in the daily ministration. And the Apostles called the multitude of the Disciples unto them, and gave them liberty to choose their Deacons, and it pleased the whole multitude, saith the Scripture. From thence our brethren conclude, That all the believers in the Church of Jerusalem came here together to the Apostles, and were then no more than could all meet in one congregation: as if our brethren should thus argue; As the wheel-barrow goes rumble, rumble, even so is prelatical Episcopacy better than the Presbyterian Government. But to be serious: Should I grant unto the Brethren, That at this time, all the believers that were in the Church of Jerusalem, did then come together, and were all in one place, and might meet in one congregation; doth it follow, when there was a daily increase of more believers, and that of multitudes of them (as this very chapter signifies) that then also they might all meet together in one place or in one congregation in succeeding ages? I suppose no man will think or believe so But I must confess, that I cannot grant unto them, that by the multitude of believers here spoke of, is to be understood every individual Christian, or the greatest part of them, much less that all the whole body of them came together, and that for warrantable reason to the contrary. For the controversy and murmuring here spoken of, was not among all the Disciples and believers in Jerusalem, but only between two Nations of them, viz. between the Greeks and the Hebrews. Now we are informed out of the second of the Acts verse 5. That there were dwelling in Jerusalem Jews, devout men, out of every Nation under heaven: for so in express words, it is said, of the which the Greeks were but one Nation, and the Hebrews another. So that all the Christians and believers of all the other Nations, were of one mind, and in good accord among themselves, as the foregoing Chapters tell, and were at peace one with another, so that there was no murmuring amongst them, nor no controversy, contention or variance, and they all continued quiet in their several houses, and lived in love, and were none of that multitude here spoken of: so that of necessity, by the multitude in this place, we are to understand the Greeks only and the Hebrews; for so in express words it is specified: and this every rational man can easily perceive.  
Again, by multitude here is to be understood not a confused company going in a tumultuous way, but a considerable number of rational men of each differing and dissenting party, and such as were called and sent for by the Apostles, as it is commonly seen in those that go by way of complaint to petition to any council, they send a competent multitude of understanding and able men, to grace their cause and to manage the business: and not every particular and individual person, men and women to negotiate it, which could not be without mighty confusion, which was not in this multitude: and therefore by multitude and the whole multitude, we are to understand, that both those parties that came to negotiate this business, were well satisfied with the Apostles Order, and they obeyed it: but from hence if any man would infer and conclude, That every one of the believing Hebrews, and every individual believing Greek, that was then in Jerusalem, and that all the Greek Church and all the Hebrew Church, both men and women, not one person excepted were all in one place together before the Apostles; the whole world would judge, that this man thatshould thus argue, were very much crazed in his brain: but much more would it argue a great imbecility of wit and judgement in any one, to conclude, That all the believers in the Church of Jerusalem were there: And unless they can so conclude, the Argument is nothing to the purpose, nor of any validity to evince and prove the Assertion of our brethren. But if I should yield unto the brethren, these two things▪ the first, That all the believing Greeks and all the believing Hebrews, none excepted, were all before the Apostles in one place: yet still this will follow, that all the believers of every several Nation were not in this multitude and number: for they had nothing to do in the business, for they were no parties; so that the Argument is nothing to the purpose, but a mere fallacy to delude unstable souls, and to make them believe that bladders are lanterns.  
Secondly, should I grant unto the brethren, that by multitude here, and by the whole multitude, all the believers then in Jerusalem, were to be understood, and that then they might all meet in one congregation: doth it therefore follow, that many years after, when there was daily such additions of multitudes of believers, that they might all still meet together in one place, and in one congregation for all acts of worship, and to be edified? I believe our Brethren themselves the Independents will not grant it; yet they must grant it if they will stand to their principles.  
But from this murmuring between the Greeks and the Hebrews, I, with very good reason, can frame an Argument to overthrow our brethren's Tenent, and may from thence gather, That in the Church of Jerusalem there were many and several Congregations, where they had all acts of worship; and that every several nation had their several congregations and several assemblies, where they might hear the Word of God in their own language and to edification, and communicate in all Ordinances with comfort. For if there should arise a controversy in London, between the Dutch and the French, about points of Religion, or about any other matter of practice concerning Religion; and they should all apply themselves to the grave and learned Assembly for the decision of it; would not all men gather that there were two distinct congregations of them in the City? So it may well be concluded against our Brethren, that every several Nation of Believers in Jerusalem, had their several congregations and assemblies apart, (as well as the Greeks and the Hebrews) where they might partake in all Ordinances to edification, and understand their Ministers Preaching to them in their own language. As for my part, I verily believe it was so, and from warrantable reasons: and yet all these several congregations made but one Church, and were under one presbytery: and for this my belief I shall give my reasons in the ensuing discourse. But had there been but one Nation in Jerusalem, so many thousand Believers as the Scripture relates there was, could not all have met in one place, and in one congregation, as all reason will persuade. So that all the Arguments of our brethren to the contrary, are but as so many Squibs which only make a noise, and then vanish in the air; to say no more.  
And these are the most rational objections that as yet I ever heard from them, to the which I have briefly given my several answers, which I hope by God's assistance I shall ever be able to make good against them all.  
And now I will go on to prove, That by the ministry of the Apostles, and the divers miracles daily wrought by them, after they had received the gifts of the Holy Ghost, there were such additions of multitudes of Believers to those that were converted by Saint John the Baptist, and our Saviour and his Disciples, before the death of John and the sufferings of our Saviour, that they could not all meet at any one time and in one place or congregation, to partake in all Ordinances; no, nor in a few; but were of necessity forced to be distributed into several assemblies and congregations, and that before the Persecution, under the Persecution, and after the Persecution. And for proving of what I lay down, which is still but the first conclusion I undertook to make good, I will begin with the first eight Chapters of the Acts, and then go forward to the ensuing story of the same book in order, to prove my assertion.  
In the 2, 3, 4, 5, and 6. Chapters of the Acts, it is related how the holy Apostles employed themselves in their several Ministeries, after they had received the gifts of the holy Ghost, & were endued with all power of working miracles, and had received the gifts also of tongues and languages; and the effects also of their Ministry, preaching, and miracles, are there set down at large: and it is specified, that by means of that first miracle, when all the people of several Nations heard the Apostles speak to them, every one in their several tongues and languages (who were very well known to be Galileans) that they were amazed to hear the wonderful Works of God, and from their amazement it is said, they gave attention to the Sermon of Peter; the Sermon itself being there set down, and the effect of it, which was, That when they had heard it, they were pricked in their heart, and said unto Peter and the rest of the Apostles, Men and Brethren, what shall we do? Then Peter said unto them, Repent and be baptised every one of you in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost, etc. Then they that gladly received his word were baptised: and the same day were added unto them about three thousand souls. And they continued steadfast in the Apostles Doctrine and fellowship, and in breaking of bread, and prayer; And fear came upon every soul: and many signs and wonders were done by the Apostles: and all that believed were together, and had all things common: and they continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the Church daily such as should be saved. Here we see, that by virtue of one Miracle and Sermon (God working with them) were added to the Believers, that Saint John the Baptist, and Christ and his Disciples had converted, and such as were formerly baptised, three thousand more; a great Miracle: all which, with the many other that were converted afterward are called but one Church. For it is expressly said, that the Lord added to the Church daily such as should be saved. We heard of the great multitudes, and of a world of such as believed in Christ, before this Miracle and Sermon. And can any man in reason conceive, that all these could meet in any one place or congregation, to partake in all acts of worship? But let us go on. In the 3. and 4. Chapter, by means of that Miracle that was wrought upon the Impotent Man, who was known to all the people to have been a Cripple from his mother's womb, and through the powerful preaching of Peter, who exhorted them to repent and to be converted, that their sins might be blotted out, when the time of refreshing should come from the presence of the Lord, etc. It is said, that many which heard the word believed; and the number of those new Believers is there specified to be about five thousand men, which were also added unto the Church, and joined to all the former believers; so that we have here eight thousand new Members added unto the Church, in a very little time: and this was a greater Miracle than the former. So that the prophecy in the 110. Psalm, verse 3. was now fulfilled; That in the day of Christ's power, his willing people from the womb of the morning should be multiplied as the Dew upon the Earth. And which is not tobe passed by without due notice, It is supposed by the best Interpreters, and the most orthodox Writers, (and there is good reason for it) that these new Converts were Men, not Women and Children. And without doubt, these new Believers endeavoured to convert their Wives, Children, Servants, and Neighbours: and there is good reason also why we should be induced to believe, that Truth, with such wonders and miracles annexed to it, should be as prevalent to convert Women, Children, Servants, and Neighbours, and whole Families; as errors and novelties, in these our days, are able to mislead those poor creatures, that are ever learning, and never come to knowledge; and the which are carried about with every wind of doctrine, and believe every newborn truth (as they term it) and follow every New Light, and every newfound way, though it tend to the confusion of the Church and kingdom. It is said of that man of Sin, that son of Perdition, that he shall come after the working of Satan, with all power and signs and lying wonders, and with all deceivableness and unrighteousness in them that perish, because they received not the love of the truth, that they might be saved, 2 Thess. 2. But to see people so deluded without Miracles, is a Miracle. So that those poor Women that are carried about with every wind of doctrine, from that truth that was taught by Christ and his Apostles, and confirmed by so many Miracles; and those that do and have misled them, have all of them a great deal to answer for. But this I speak by the way, conceiving that all those new Converts would endeavour, as the good Samaritan Woman did after her conversion, not only to bring their Wives, Children, and Families, but their Neighbours also, and whole Cities to the same faith. And I have that opinion also of all the Women and people of that Age, that they were as ready to embrace the truth, as the Women and people of this Age and in these our times are to follow errors. But let us now see what effects the other Miracles wrought upon the people that are related in the 5. C. as of Ananias & Saphira his wife, who for tempting the Spirit of God, were both stricken downdead and gave up the Ghost; and the other Miracles wrought by the Apostles. It is said in Vers. 11. That fear came upon all the Church, and to as many as heard these things (& that to the rest, viz. the Scribes and Pharisees, the Maglinant party) durst no man join himself▪ And Believers were added unto the Lord, multitudes, both of men and women: Here come in the good Women now. And in Verse 26. it is said, that the captain, with the Officers, brought the Apostles without violence (for they feared the people, lest they should have stoned them.) It will not be amiss briefly to take notice of the several effects these Miracles wrought.  
Thefirst is, That great fear of offending God came on all the Church, God's own people; which notwithstanding of the many additions of Believers is called still but one Church.  
The second That none durst join themselves to the contrary party, the pharisaical malignant crew.  
The third, That Believers were added to the Church, and that multitudes, no small companies both of Men and Women. Here is a new increase, and that a great one.  
The fourth is, that the very Captain and Officers were awed and kept in fear, by reason of the multitude of Believers: so that those that feared not God were afraid of his servants. By which it may be gathered, That the party of Believers did balance the number of the incredulous and Pharisacall party, if not by far exceed them, And therefore by all probability, must needs be an innumerable company and a mighty multitude; and such a number as could not all meet in any one place or congregation, to partake in all the Ordinances.  
And to say nothing of the diversity of Tongues and Languages which were not given to the Apostles to be useless and of no profit; nor to speak any thing of the divers Jews that were then dwelling at Jerusalem, devout Men and Women, out of every Nation under Heaven; which notwithstanding may be a sufficient argument to prove, That they all had their several meeting places, and their several Ministers to preach unto them in their several Languages, that they might be edified. I say, for the present to wave all this, let us take notice what is positively set down in the last Verse of the fifth Chapter, that is, That the Apostles daily in the Temple and in every house, ceased not to teach and preach Jesus Christ; That is to say, they preached both publicly and privately, and the very places where they preached are set down, as in the Temple, and in every house. So that of necessity, there must be several congregations and assemblies of Belivers in Jerusalem, according to that in the 2. of the Acts vers. the 46. where it said, That they continued daily with one accord in the Temple, and breaking of bread from house to house, which by all Interpreters is understood the administration of the Lords Supper: and that the several assemblies and congregations were wont usually to meet in private houses, is frequently mentioned in the holy Scriptures, as in the 16. of the Romans verse the 5. and in the 1. of the Corinthians chap. 16. vers. 19 Col. 4. 14. and Saint Paul in the 20. of the Acts vers. 20. saith, That he kept back nothing that was profitable unto them, but taught them publicly and from house to house, so that they had their Assemblies as well private as public, even in the Church of Ephesus, where they did partake in all acts of worship; and in that Church also they had many Presbyters, and yet were but one Church.  
But now I will pass on to the sixth chapter in the 1, 2, 3. and 7, verses it is said, That in those days, when the number of Disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in their daily ministration. Then the twelve called the multitude of the Disciples unto them, and said, It is not reason that we should leave the Word of God and serve tables. Wherefore brethren look you out among you seven men of honest report, and full of the holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves contiunally to prayer and to the ministry of the Word, vers. 7. And the Word of God increased, and the number of the Disciples multiplied in Jerusalem greatly, and a great company of the Priests were obedient unto the faith. In the which words, we may take notice briefly of these observables.  
The first, of the cunning and policy of the devil, who when he cannot by all his wiles and stratagems assault the Church without, than he labours to assail it within, as here with civil discords and differences among brethren: and in other Churches in all ages even in, and from the Apostles times, by dissensions in opinions, by Sects, Schisms, Factions, and Heresies; and by these his wiles and craft, he first bringeth in difference in opinion, and afterwards diversity of affection, and that among brethren; and all this he doth, that in fine, he may bring ruin upon them all. And thus he began with the Church of Jerusalem, raising a controversy between the Hebrews and the Greeks, who complained That their widows were neglected in the daily ministration; as either that they were not made Deaconesses, as the widows of the Hebrews were, or that there was not an equal distribution of the alms, according to the intention of the Church, who sold their possessions and goods to that end, that they might be parted to all men, as every one should have need, Acts 2. vers. 44, 45. chap. 4. v. 35. And this their supposition was the cause of that controversy.  
The second observable, is, To whom the differing and dissenting parties did apply themselves and appeal; and that was to the Presbytery or colleague of Apostles, not to any one of them particularly, but to the twelve; as in that difference at Antioch, Acts 15. Paul and Barnabas and certain other of the Brethren in the Church of Antioch appealed to the Apostles and Presbyters, and in both those differences all the Churches submitted themselves to the Apostles Order, and that willingly: and this example of the Apostles, is the Rule for ordering of all controversies that all the reformed Churches set before them; deciding all debates in Religion by the Word of God, and according to the precedent they have laid down unto them, by the Apostles and Presbyters in Jerusalem. Here I say, the whole Presbytery and college of the Apostles determined the business; neither do we read, that the Assemblies of the Hebrews and Greeks at Jerusalem, or the Church of Antioch, pretended their own Independent authority, though several Congregations, or challenged a power within themselves, of choosing their own Officers, or determining of differences amongst themselves, or pleaded that they had Authority within themselves, to make their own Laws by which they would be ordered, or that they challenged any such privileges unto themselves, but they all appealed unto the Presbytery at Jerusalem, as the supremest ecclesiastical Court, and freely submitted themselves to their arbitrement, and to the Order they set down, as the story specifieth.  
The third observable is, the employment in which the Apostles were all taken up, and the effect of it; and their employment is said to be continuing in prayer and the ministry, and preaching of the Word; and the effect of this their ministry was, 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. By all which it is most apparent, that such multitudes being daily added to the Church, and where there was such variety of teachers, and so many Apostles, and all of them taken up in preaching; and where there was so many different Nations, and such diversities of tongues and languages as was in the Church of jerusalem, they could not all meet together at any one time, or in any one place to edification, and that they might all communicate in all the Ordinances, but of necessity they must be distributed into several Congregations and Assemblies, if they would avoid confusion; and all that I now speak is evident by the very light of Nature and all reason; and therefore it followeth, That there were many assemblies and Congregations in Jerusalem, and yet all made but one Church, and that that Church was Presbyterianly governed. But that I may make this truth more evidently yet appear, I will first out the former discourse frame several Arguments, and then go on to the ensuing history. And out of all these six chapters I thus argue.  
Where there were eight thousand new converts, besides women and children, by virtue of some few miracles and Sermons, after Christ's Resurrection added to the Church of Jerusalem, and the society of believers, besides those that were convertedby John the Baptist and Christ and his Apostles ministry, before his suffering; and to the which also there were afterwards great multitudes of believers both of men and women, and a great company of the Priests joined; in so much that they kept the very Officers and soldiers in awe, and stru●k a fear and terror into them: there they could not all meet together in any one place or Congregation, to partake in all acts of Worship, but of necessity must be distributed into divers Assemblies and Congregations. But in the Church of Jerusalem there were eight thousand new converts, besides women and children, by virtue of some few miracles and Sermons after Christ's Resurrection added to the Church and society of believers, besides those that were converted by John the Baptist, and Christ and his Apostles Ministry, before his sufferings; and to which also there were after wards great multitudes of believers both of men and women, and a great company of Priests also joined; insomuch as they kept the very Officers and soldiers in awe, and struck a fear and terror into them. Ergo, They could not all meet together in any one place or Congregation, to partake in all acts of worship, but of necessity must be distributed into divers assemblies and Congregations if they would all be edified.  
For the Major it is so evident, that I cannot believe that any rational man will deny it: for who yet did ever see an Assembly of above ten thousand people in any one place or Congregation, that could partake in all the Ordinances to edification? Yea, to affirm this, is to fight against common reason and daily experience. For the Minor, it is proved by the several places above quoted, and therefore the conclusion doth also of necessity follow.  
This Argument, is so well grounded upon the Scripture of truth, and corroborated also with such solid reasons as it is a wonderful thing, that there should be any man now living in these days of light and knowledge that should be either so ignorant or erroneous as to gainsay it; and yet learned Master Knollys in his moderate answer as he calleth it, pag. 8. and 9 replieth and answereth to it, by denying the Minor of my syllogism for very slender reasons as his custom is after this manner: I will give you his own words which are these.  
There is no mention (saith he) in any Scripture quoted by the Doctor of eight thousand new Converts besides women and children. Neither doth that Scripture produced Acts 4. 4. prove any such thing. For the Reader may consider, that the number of them there mentioned are but five thousand; and albeit the Dr. make them up eight thousand, by saying those five thousand men were added to the Church, and joined to the former believers, pag. 57 Yet there is a twofold mistake in the doctor's addition, to wit; first, that some of the three thousand (may be) were women, & how then can the Doctor say, there were eight thousand new Converts besides women? secondly, these five thousand, are only called men and not Converts, not believers. For howbeit many of them hearing the word believed, yet it is not said, the five thousand men believed; and the truth i●, the text well considered, only holds forth, that the number of men was wade up five thousand. These are Master Knollys own expressions, and all that he hath to say against this Argument, with his confused reasons or rather triflings.  
What man but of ordinary capacity, that had but cursorily read over my Arguments, would not have observed the truth so plain and evidently laid down in them▪ and confirmed with such reasons, as he would not only have been well satisfied therewith, but would have judged it either great blockishness in any and apparent ignorance to have yet doubted of it, or great temerity and contentiousness of spirit to have gainsayed such evident demonstration of verity? And yet Mr. Knollys out of the sublimity of his learning, being a confident Disputant, not only confutes me, but repels the very Scripture itself, and resists the Spirit of God, which is usually with him and his Complices, and all out of the spirit of error and contention to maintain their several factions. So that it may be admired, that such men are not abandoned and abhorred of all people truly fearing God, especially, when they see their whole study and endeavour, is, to delude and seduce poor silly creatures. But I desire the Reader here deliberately to weigh and consider what the man saith; he denyeth that there is any mention in any Scripture quoted by me, of eight thousand new Converts, besides women and children, whereas in the second Chapter of the Acts which I cited, there is mention made of three thousand added to the Church by the first Miracle and Sermon of the Disciples, and this Master Knollys himself doth acknowledge, pag. 8. of his Pamphlet. His words are these. To whom were added, viz. to all those that were converted before by john's and Christ's Ministry about three thousand souls, etc. Here he confesseth there were three thousand souls added to the Church; neither is there any mention of women amongst them; and in the fourth Chapter he likewise acknowledgeth, that the number mentioned there, is five thousand. His words are these. For the Reader may consider, that the number of them there mentioned, are but five thousand. Thus he. Now all the world knows, that three thousand and five thousand are eight thousand, and the Scriptures quoted by me made mention of these eight thousand, what so ever M. Knollys saith to the contrary. So that no man of understanding, can doubt of the truth of what I asserted. For that which is confirmed by the testimony of the holy Scripture, were it single and by itself, ought by all Christians to be believed; but that which hath both the holy Scripture, and learned Master Knollys his own witness to confirm it, that he cannot with any good reason deny, but that there was three thousand souls at the first Miracle and Sermon of the Apostles after Christ's Ascension added to the Church, and five thousand after, both the Holy Scripture affirmeth, and Master Knollys acknowledgeth it: Ergo, there were eight thousand new Converts added unto the Church at Jerusalem: for these were distinct actions or effects of the Ministry of the Apostles, and produced at several times, and upon several occasions, from the Miracles and preaching of the Apostles: for otherwise they would not have been taken such notice of as such wonders, and have been so distinctly set down with all the several circumstances both of time, place, and persons; neither would there have been such running and going, questioning and consulting about that business, by the Magistrates and Officers, as there was, if some new and strange thing had not happened and fall'n out: for men do not usually wonder at ordinary occurrences. Now when the holy Scripture relateth this new miracle in the 4. of the Acts, as an unexpected thing and suddenly happening & as a matter of great admiration & astonishment, yea of terror to the enemies, from the curing of the cripple, & from the preaching of Peter & John, & asserteth withal, that many which heard the word, believed, & the number of the men was about 5. thousand, v. 4. It is apparently evident, that as this was a new act & distinct from the former: so that the conversion of these five thousand, was a new effect and distinct one from the former, and is of purpose set down by the holy Ghost by itself severally, to be taken notice of as a matter of more admiration than the conversion of three thousand, by how much it was a greater work of the Spirit of God, by another miracle and Sermon, to convert five thousand, than three thousand. And without all controversy, it was thus recorded with all its circumstances for this very end, that it should for ever be taken notice of, as a distinct miracle and work of wonder from the former. For the holy Ghost is very accurate in the relation of it, and very careful that there should be no mistake in the whole business: for in express words and terms it is said, Notwithstanding all the opposition that was made by the Priests and by the Captain of the Temple, and the soldiers, to hinder the preaching of the Word, and to smother this miracle, yet many of them that heard the word (saith the Scripture) believed. And that there might yet be no mistake or fallacy in the story and narration, the very sum and account of those that were converted and believed by reason of this last miracle and Sermon, is specified, particularised, and set down in these words, and the number of the men, (viz. that believed, saith the Scripture) was about five thousand. So that the Scripture itself sets down the number and calleth them men, and not women and children. And it is very safe always to speak as the word of God teacheth us. So that to any intelligible Christian, there can be no doubt or scruple any longer left about this point. For that which God himself hath dictated by his holy spirit and recorded in his holy word, we may not gainsay; but God hath dictated by his holy spirit and recorded it in his holy word that the multitude that was converted and believed upon that new miracle and preaching of Peter & John was about five thousand men; Ergo, it is not to be gainsaid but to be believed and received as an everlasting truth by all Christians. For as I said before, this was a new effect or a new act and distinct and different from the former; and therefore these five thousand are to be considered by themselves and apart. Now five thousand and three thousand put and joined together make up eight thousand, which were all added to the Church, to all the former that were converted by the ministry of John the Baptist, Christ and his Disciples in Christ's life time; and therefore there is no mistake in my addition as Mr. Knollys fond and childishly concludes: and his reasons by which he would prove my mistake, are as vain and senseless. For (saith he) some of the three thousand (may be) were women, and how can the Doctor say there were eight thousand new converts besides women? Take notice I pray of the vanity of his expression; Some of the three thousand (saith he) may be were women: and it may be they were not, and it standeth with as good reason they were not, as any he can bring to prove they were, although I did not set it down as my own opinion, but said only, That it was the judgement of many learned men, that all those eight thousand that were converted by those two miracles and Sermons were men, and not women and children: and therefore Mr Knollys here commits a double error: first, in making that my opinion and ascribing that to me which I only then related as the judgement of others, and then left it in medio; that is his first error; his second is worse: for whereas the Holy Scripture saith, that there were three thousand souls added unto the Church by the first Miracle and Sermon, and five thousand by the second, in the fourth of the Acts, Master Knollys peremptorily affirmeth they were but five thousand in all, & so gives the Spirit of God the lie; who declares there were three thousand at one time, & five at another added to the Church. But if there were but 5. thousand in all, as M. Knollys asserteth, then by his own acknowledgement they were all men and not women; and so then I had committed no error, neither can M. Knollys convince me of an error if I had said it as my own opinion that all those that were converted by those two Miracles, had been all men, and not women and children: For, for the five thousand, the word of God saith they were all men and not women, the words are these in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the number of men (according to Master Knollys his own interpretation) was five thousand; and if there were five thousand men, than not women. And we find in the Holy Scripture that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is always taken for men, as we may see it, Matth. 15. verse 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they that did eat were four thousandmen, besides women and children. So that amongst these five thousand by the testimony of the holy Scripture, and in the judgement of Master Knollys & by his own interpretation they were all men and no women; now than if all the whole number of believers that were converted by those two Miracles and Sermons mounted in all but to five thousand, as Master Knollys affirmeth they did not, and were all men as he accordeth, to what purpose then doth he raise a new and needless cavil against me, because I said that it was the opinion of many learned men that those that were converted by these two miracles and sermons were all men and not women and children: For I did not as I said before, relate it as my own judgement, neither did I say there were no women amongst those eight thousand, but that it was the opinion of the learned, that they were all men only, and not women and children. But were I of as contentious a spirit as Master Knollys, and that it tended to edification, I could bring better reasons to prove they were men only and not women, then either he or any of his Fraternity can produce to the contrary. But Mr. Knollys himself seemeth but faintly to assert that there were any of them Women and Children: for he saith, it may be some of the 3. thousand were women, & thus he trifles in his answer to my first Argument, saying, it may be there were no more believers in Jerusalem at the Feast of Pentecost but the hundred and twenty names. Now all the learned know, that to say, it may be there were some women, makes no real conviction of a mistake, it is but a naked and groundless supposition of a mistake, especially when there may be many solid reasons produced to prove they were all men and no women and children.  
And therefore such kind of triflings are not sufferable in any that pretend to fear God: for vain janglings and needless contentions about words, is that that is condemned by the Apostle in all Ministers, in his Epistles to Timothy and Titus, and it troubles me not a little, that I have to do with such vain kind of creatures, whose cheese babble is about words. But notwithstanding I see a providence in it: for in this, the man shows but his ignorance, and whiles he would persuade the Reader, that he is very acute he shows himself to be a very child in the art of disputation. There is an old saying, give some men rope enough and they will hang themselves. Even so it is here with Master Knollys whiles he takes that liberty to himself to run out in his discourse he entangles himself on every side as by the sequel will appear, as here. He said that there was no mention in any Scripture quoted by me of eight thousand, and he denied withal that the Scripture doth prove any such thing: and asserted moreover that the whole number of all those converts amouted but to five thousand, and he said that all these were men and not women, and yet here he confutes himself; I desire all therefore to take notice of the vanity of the man. He had confidently concluded there were but five thousand in all, and asserted that they were all men, and notwithstanding as it were in the same breath, he makes mention of three thousand more of another company amongst the which he saith some of them might be women: So that by his own concession, here is two distinct numbers or companies, one consisting of 5. thousand and all men and no women, and another consisting of three thousand more, of which he makes a scruple saying that amongst them there might be some women: So that if the five thousand were all men, and there was yet another company of three thousand more besides, amongst which there might be some women, as Master Knollys saith, than this three thousand was a distinct company from the former: now three thousand amongst the which there might be some women, and five thousand all men, makes up full eight thousand, so that Master Knollys by his whibling again and again Volens nolens confirms my assertion that the full number of those converts by these two miracles & Sermons was eight thousand, and for aught any thing can be said to the contrary, they were all men besides women and children; and this is all he gains by his fond caviling and contention to prove himself a very jangler, and one like that wicked servant, that condemns himself by his own mouth. And this shall suffice to have spoke for proof of the number viz: that there were eight thousand besides women and children.  
And now I come to his second reason, by which he labours to evince and prove they were not converts & believers, which I hope to make appear to be not only groundless, but to be most impious and wicked, as giving the Spirit of God the lie and indeed destructive to their own tenants and principles. His words are these.  
These five thousand (saith he) are only called men, and not converts, not believers; for howbeit, many of them hearing the word believed, yet it is not said the five thousand men believed. And the truth is, the text well considered, only holds forth that the number of men was made up five thousand. Thus Master Knollys.  
For my own particular, I stand astonished at the vanity, senselessness and wickedness of the man; for his words are not only against the light of reason and the judgement of all the learned, and the very opinion of the Independents themselves, who hold that they were all converts and believes, but they are contradictory to the Spirit of God, giving the holy Ghost the lie as I said before; for the Scripture saith notwithstanding all the resistance and opposition made by the enemies of the gospel to hinder the work of the Ministry: and notwithstanding all the persecution that was raised against them for this very end, I say notwithstanding all their endeavour, the holy Ghhst saith, that many of them which heard the word believed, and the number of men was five thousand. Here are two truths evidently laid down contrary to Master Knollys his errors.  
The first is, that they are not only called men, but believers: for saith the Scripture, they that heard the word believed.  
Secondly, the number of those that believed, is there in terminis set down to be five thousand, and the number of the men (viz. that believed) saith the text was five thousand▪ So that from this testimony of Scripture and from all my arguments deduced from thence, these two conclusions do follow evidently.  
The first, that Master Knollys is a very wicked man, that thus at pleasure can give the Spirit of God the lie and oppose the truth itself upon all occasions.  
The second, that there were more believers in the Church of Jerusalem, then could possibly all meet in any one place and congregation to partake in all acts of worship, and that in its very infancy; for here we read of eight thousand more cnoverts besides women and children; for the Scripture maketh mention of no women nor children newly added to all those that were converted by John the Baptist, and by the ministry of Christ and his Disciples in Christ's life time, and all they were innumerable: for all Jerusalem went out unto them and were baptised, besides the many other thousands that the Scripture recordeth were daily added to these, all which I say could not possibly meet in one congregation to edification. And the truth of these conclusions I am most assured, will appear so clear in the judgement of all the learned as they will gather that Mr. Knollys & his complices that thus sottishly oppose it, ought severely to be punished for these their wicked practices who for the upholding of their own errors and for their base lucre and gain & for worldly ends care not what they say or do to the disturbance of church & State, for the seducing of the poor people and hindering of the work of reformation so much to be desired.  
But before I pass on to Master Knoylls his other cavils, I shall desire the reader a little to consider what I have yet in this place to say to him. These five thousand (saith he) are called men, and not converts, not believers; for howbeit many of them hearing the Word believed, yet it is not said the five thousand men believed. And the truth is, the text well considered, only holds forth that the number of men was made up 5. thousand. From hence I gather if these words of his may be credited, that it may be a very well form Church after the new testament form, (for this Church at Jerusalem was such an one by the confession of all the Independents) although they be not all visible Saints, but many of them unbelievers, Jews and Infidels, and be not true converts; and that for the moulding up of a true Church after the new testament form, it is not absolutely necessary that they should be all visible Saints; for here Master Knollys says they were mixed good and bad together, it is not said saith he the five thousand men believed and yet they were all members: so that by his doctrine some of them were unbelievers, and notwithstanding they were all moulded up into a Church body: so that they were not all visible Saints, and yet the true Saints and believers made no separation from the other: but they all continued together in Church fellowship both Saints and infidels and communicated in all Ordinances. Now whether or no Master Knollys by this doctrine of his doth not fight against the opinion of all his brethren, and utterly overthrow all the new fabric of Independency, I leave it not only to the judgement of the learned of the congregational way (if there be any such) but to the censure of the seven new churches of which he is one of the pastors, and an other Saint Diotrephes, who if they do not punish him for this his Grollery, I will say they deserve censure and punishment themselves.  
But this is not all I have here to say to Mr Knollys; I have this also to add, that if any credit may be given to his words, there will then be no certainty in any thing the Scripture relateth unto us. For he saith, That those five thousand that were added to the Church are called men, and not Converts and believers; and howbeit many of them believed, yet it is not said the five thousand believed. So that if he may be credited, all that the holy Scripture hath related unto us concerning the conversion of these men is a mere fable: for the Scripture saith they believed, and he affirmeth the contrary, and saith they were only called men and not converts not believers. Whether this fellow therefore ought not to be cast out of the seven Churches, and out of all the Churches of the world for this his wickedness and temerity, I leave it to the judgement of all the learned, either dependants or independents. and so I will pass to his other good stuff which in its due place you shall meet with. But in the mean time out of all the above quoted places of Scripture, I thus farther argue.  
Where there was almost an hundred preachers and Ministers, besides the twelve Apostles, and all these continually taken up in prayer and preaching, and could not leave their Ministry to serve tables: and where there was such a company of believers and people as did employ them all; there of necessity they must be distributed into divers congregations and assemblies, if they would all be edified and avoid confusion, and partake in all ordinances. But in the Church of Jerusalem there was almost an hundred preachers and Ministers, besides the twelve Apostles; and all these were continually taken up in prayer and preaching and could not leave their ministry to serve tables: and where there was such a company of believers and people as did employ them all, there of necessity they must be distributed into divers congregations and assemblies, if they would all be edified, and avoid confusion and partake in all Ordinances.  
For the major, very reason and the common light of understanding, without any reluctation will assent unto it. And for the Minor, it is manifest from Chapter the 1. ver. 21. 22. and from chapter the sixth ver. the 2 and 4. and chapter the 8. ver. 1. So that the conclusion is undeniable. But out of all the former places I thus farther argue.  
Where there were people of all nations under the heavens, and them in some multitudes, and most of them believers and devout men and women which waited upon the Ordinances and had a desire daily to hear the Word; there of necessity they must be distributed into divers and sundry congregations and assemblies, and have such to preach unto them severally in their own language; or else they could not partake in all acts of worship to edification. But in the Church of Jerusalem there were people of all Nations under the Heavens, and them in some multitudes, and most of them Believers and devout Men and Women, that waited upon the Ordinances, and had a desire daily to hear the Word. Ergo, of necessity they must be distributed into divers congregations and assemblies, and have such to preach unto them severally in their own language, or else they could not partake in all acts of worship to edification.  
For the Major, no reason can gainsay it, for the Apostles and the other Ministers employed all those gifts of the Holy Ghost, and those divers languages which they had received for the edification of the Church, to the utmost, and did improve all opportunities for the converting of the people committed unto their charge, and for the further building of them up in their holy faith, which was their calling and employment: and this they could not have done, unless they taught those Nations in their several Languages; and that they could not do without confusion, unless they were distributed in several assemblies, where they might distinctly hear their own Languages. For otherwise, as Saint Paul saith in the 1 Cor. 14. 23. if men should speak to the people with unknown tongues, if the unlearned, saith he, come in and unbelievers, will they not say that they are all mad? And therefore Tongues are given for a sign, not to them that believe, but to them that believe not. Now they were devout Men in Jerusalem and Believers; and therefore the Apostles and Ministers were to speak to them severally in their own languages: and for that purpose God gave them those Tongues, and that diversity of languages, that those that were Believers might be more edified, and that the unbelievers and unlearned, & such as belonged unto God's election, might be convinced and judged of all; and that the secrets of their hearts might be manifested, that so falling down upon their face they might worship God, and report that God was in them of a truth, as the Apostle there saith. So that I say for the Major, no reasonable creature will call it in question.  
And for the Major, it is manifest out of the Chap. 2. Vers. 5. etc. and in Chap. 6. Vers. 1. and Vers. 2. 4. And for the conclusion, that from the Premises doth also ensue.  
Again, I thus further argue out of the former Chapters.  
That which the holy Scripture in express words and in divers places hath declared unto us that every Christian is bound to believe: but the Scripture in express words and in divers places hath declared unto us, that there were divers assemblies and congregations of Believers in the Church of Jerusalem, and that the Apostles and all the Believers in Jerusalem, did continue daily with one accord in the Temple; and that they broke bread from house to house, and that daily in the Temple, and in every house, they ceased not to teach and preach Jesus Christ. Ergo, there was divers congregations and several assemblies of Believers in the Church of Jerusalem, where they did daily partake in all the Ordinances, and enjoyed all acts of worship.  
For the Major, no Christian can deny it. For the Minor, it is manifest from 46 Verse of the 2 Chapter, and Chap. 5. vers. 12. and vers. 42. and Chap. 3. vers. 12, 13. and many more places that might be produced. And in those places it is not only said they preached in every house, but that they broke bread from house to house; by which expression all Writers interpret, the holy Communion, and partaking of the Lords Supper: and if it should not so be understood, we never can read that any Christians in Jerusalem besides the Apostles, ever enjoyed all acts of worship, especially those that are peculiar to Church Communion.  
It is related often that they preached the Word daily in the Temple, which was common to Jews and Christians (though no Jewish worship) as all men acknowledge. And by evident Arguments it may be proved, that they never administered the Sacraments in the Temple, those discriminating and distinguishing Ordinances of the Christian Church; as all the most Orthodox Interpreters gather from the ensuing words, where it is said, They continued daily with one accord in the Temple; but when they speak of the Administration of the Lords Supper, it is expressed in these words, and breaking of bread from house to house, which is interpreted by all Divines, of sacramental bread; which phrase and manner of speaking is usually so expounded by all the Learned, upon Acts the 20. vers. the 7. And our Brethren do not deny this. And it is well known, that the Primitive Christians had their meetings and assemblies in private houses, as by the many places is manifest, which I cited but a little before.  
Besides, the Sacrament of breaking bread is no Temple-ordinance; and therefore could not be administered in the Temple with the safety of the Christians and Believers: for if they were so highly displeased with the Apostles, for preaching Jesus and the Resurrection, in the Temple, as it appeareth Acts 4. 2. They would not have suffered them to have administered the Sacraments there. And if Paul was so assaulted, Acts 21. 28. for being but supposed to have brought Greeks into the Temple, what would these men have done, if one should have brought in a new Ordinance, and a new worship and service; and that so contrary to their legal rights? Surely the Jews would never have suffered it, neither do the Brethren contend for this.  
Now it is well known that in the Primitive Church, if not every day, yet every first day of the Week at least, they met together to break bread; that is to receive the holy Sacrament, which was never without preaching, as we see in Acts 20. 7. and in the places above quoted: in which it is said, they daily broke bread together, and that in several and particular houses; and that of necessity must be; for a few houses could not have held so many thousands, as all reason will dictate: and if they were or could be contained under one roof, yet they must be forced to be in divers and several chambers or rooms. So that what is done and spoke in the one, the other knows nothing of it, so that they are still several congregations: as under the roof of Paul's there are divers meeting▪ places where Men may partake in all Ordinances, and they are called several Churches; and they that meet there several congregations, though under one roof: for the distinction of the places under one covert, makes always a distinct assembly, as it is daily seen in the several Committees at Westminster; where every Committee of both Houses have their several rooms and equal authority, and are yet all but one Parliament, though distributed into so many several assemblies. So here, they had several assemblies, and that in several houses, as is declared: and reason itself, without any testimony of holy Scripture, will persuade this: for the Apostles they all preached, and that daily; and they must have several rooms to preach in, to avoid confusion: for all things in the Church must be done in order, and they must have several auditories or assemblies, or else they should preach to the walls: so that if the Apostles would all preach; and the people all hair, of necessity they must be distributed into several congregations and assemblies, to avoid disorder; and that there were several congregations and several assemblies, the places above specified do declare and tell us. So that there is no man that resolves not to oppose all truth that is contrary to his received opinion, but may evidently perceive that there were many congregations and assemblies in the Church of Jerusalem, and yet they all made but one Church, and were governed by one Presbytery; as the many Committees in both Houses are in divers rooms, and make divers assemblies, and have equal power and authority among themselves; and yet they all make but one Parliament; and all those several Committees are governed by the joint consent of the Great civil Presbytery of the kingdom, which is all the Parliament, and all this without confusion, yea, with most excellent order and decency.  
This is the last argument I produced out of the above cited Scriptures to prove that there were many assemblies of believers in the Church of Jerusalem before the persecution: And concerning this argument Mr Knollys before he comes to answer it, makes a little sucking preamble. His words are these.  
But the Doctor (saith he) hath one argument which is more to the purpose then all the other, which I desire the reader seriously to consider: page 64. Thus he.  
His Answer to this Argument is as followeth, I will set down all his own words, which are these.  
Now I desire the Reader to consider how the Doctor proves his Minor, which he saith it manifest from Acts 2. 46. and chapter the 5. 12. 42. and chapter 3. 11. 12. and many more places that might be produoed. page 64, 65, 66. In all which discourse, the Doctor gives you nothing but his own suppositions and conclusions, for the proof of his Minor proposition, which is his manner of discoursing through his book.  
This Argument (saith he) I answer; First by denying the assumption or Minor proposition, and the reason of my denying it is, because the Scriptures produced by the Doctor, do not in express words declare, that there were divers assemblies and congregations of believers in the Church of Jerusalem. The Scriptures quoted do in express words declare the contrary to what the Doctor would prove. For Acts the 2. verse 42. 46. All that believed were together, and they continued with one accord in the Temple. And Acts the 3. 11, 12. it is expressly said, that all the people can together to them, in the Porch which is called solomon's. Acts the 5. 12. And they were all with one accord in Solomon's Porch. So that these Scriptures produced by the Doctor to prove that there were divers assemblies and congregations of believers in the Church of Jerusalem, who met together in several places at one and the same time, upon the first day of the week where they did partake in all Ordinances, do expressly prove the contrary, to wit, that the Apostles▪ and all the believers in the Church of Jerusalem met together with one accord in one place, to wit in the Temple and in Solomon's Porch, and broke bread from house to house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos, and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day, and they continued steadfast the Apostles doctrine, and fellowship, and in breaking of bread and in prayers, and all that believed ●●re together: Acts the 2. v. 42, 44, 46. Yea the Doctor himself saith in his Minor proposition, the latter part of it, That the Apostles and all the believers in Jerusalem did continue daily with one accord in the Temple, and that they broke from house to house; and this shall suffice for refutation of what the Doctor hath written touching the first proposition.  
Thus profound Mr Knollys confutes my arguments. I have set down all his words at large: And as he earnestly desired the Reader seriously to consider my Argument; So I in like manner entreat him that he would but look back upon it and advisedly weight whether there be nothing either in that or any other of my arguments and in all my discourse, but my own suppositions and conclusions for proof of what I say, as he affirmeth, and whether I have not both Scripture and reason for what I say through my whole book; and if he shall upon mature examination perceive that I have good authority for what I say, then let him judge whether or no M. Knollys & all his complices that thus upon all occasions traduce me, be not a generation of the accusers of the brethren, and whether both Mr Knollys and all his confederates be not a company of calumniators & raylors, and liars rather than Saints. For I bless God I have both Scripture and sound reason for all that I say, and I speak it here in the presence of the great GOD, that if I had ever seen the least ground of truth, in all the Scripture of truth, for what they of the congregational way hold about their Church, I would rather have suffered any misery in the world then ever have opened my mouth against their way, much less have written against it; but finding it not only a novel Opinion, but heretical & indeed the very source of all heresies and errors, and of dangerous consequence, and such an one that if it be not speedily looked unto, will not only bring down the plagues and judgements of God upon the Nation, and overthrow all the Christian Religion and all power of godliness, but all government in Church and State through City and Country and bring a miserable desolation and utter ruin upon the 3 Kingdoms, which God of his infinite mercy and goodness prevent.  
And the consideration of all these things, in the presence of God I say it again, and no other, put me upon this employment to oppose the error of the ways of all the Independents and Sectaries, and in this course I am now in, by the grace of God and his blessed assistance I will persevere in with all my endeavours to the last period of my days.  
And now I come to reply to what Mr Knollys hath here set down by way of answer, and although I have formerly given an answer to all the fond cavils of the Independents concerning their several meetings together in the Temple and in Solomon's Porch, which the Reader I am confident will say is satisfactory enough to any that know what reason is, yet here again for Master Knollys farther satisfaction, if he will with any thing be satisfied, I answer as followeth to what he childishly babbles against this Argument of mine.  
This argument of the Doctors (saith he) I answer first by denying the Assumption, etc. One would have expected that when Master Knollys began with this word first, which amongst learned and rational men in disputing, it being a word of relation, hath ever reference to some second answer at lest if not a third and fourth; that he had had some second and third reserve of reasons at least to have fallen upon my argument with, this I say all wise men would have imagined. And yet there follows neither a second, third or fourth answer. But howsoever he may speak nonsense by his calling, and by virtue of his Independency, I will take no advantage against him for that: I will examine only the futility of his denial which he calls a reason, which indeed is a mere contradiction not only of himself, but of the holy Scripture and is a giving of the spirit of God the lie as at other times, as will forth with appear,  
For whereas he saith that the Scriptures produced by me do not in express words declare, that there were divers Assemblies and Congregations of believers in the Church of Jerusalem; and that the Scriptures quoted do in express terms declare the contrary, it is most abominably false, and that by his own confession, as we shall by and by see. For should I grant unto Master Knollys which I cannot do for many reasons set down in my foregoing Discourse, That when there were but three thousand converted and added to the Church, that they might then all meet together in any one place or congregation to partake in all Ordinances, and that when there were five thousand more added to them, they might still likewise all meet together, either in the Temple or in Solomon's Porch to hear the Word: I say should I to gratify Master Knollys grant him all this; yet it will not follow, that when there were daily new additions upon additions of other Converts and believers, and that of many thousands, that then they could still do the same.  
But I cannot grant all this, for it would be against all reason, and contrary to daily experience, which tells us, that eight thousand men cannot meet in any one Congregation to partake in all acts of worship to edification. Yea, if I should grant this to Master Knollys, both he himself and all his Fraternity would laugh at me, & all learned men would conclude that I were indeed a mad man, as my brother Burton speaks of me; for it is most certain, that all the believers and Converts in the Church of Jerusalem did never all together partake in all Ordinances, and in all acts of worship, either in the Temple, or in Solomon's porch: for we never read that they either baptised or broke bread in either of them: neither would the Magistrate have ever endured, or suffered it, and yet both these were the discriminating, and sealing Ordinances, by which all Christians were distinguished from Jews and Gentiles, and all unbelievers, and it is well known that there was no room in any private house that could contain such a multitude to partake in all Ordinances to edification (and this my brother Burton accordeth to, saying in express words, that there was no room or place large enough (to contain them all) and the very Scripture also is clear in this point in many places. Yea, Master Knollys assenteth to this, though he takes no notice of what he says at any time. But because he perhaps will believe himself rather then me, and because also his Followers and scholars will give credit to his words, rather than to any reasons produced by me, let them I pray hear what he saith.  
The Apostles and all the believers in the Church of Jerusalem (saith he) met together, with one accord, in one place, to wit the Temple, and in Solomon's Porch, and broke bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domatim, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos, and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie, day by day, and they continued steadfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayer, etc.  
These are Master Knollys his own words.  
From the which all learned men may easily perceive the force of truth, and the weakness and feebleness of error: for whiles the man labours, to enervate my Argument, he contradicteth himself, and the holy Scriptures, and overthrows his own Principles, and confirms my opinion; for by his own words it is evident there were many Congregations and Assemblies of believers in Jerusalem which he stiffly denied. For (saith he) 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 broke bread from house to house. I desire the Reader to take notice of his expression, and see if there be not only a flat contradiction of himself, but a full confirmation of what my Argument proveth, viz. that there were many Congregations of believers in the Church at Jerusalem, which he peremptorily denied. For saith he, they met together day by day in the Temple, that is one place, and in Solomon's Porch, that is an other place, and they broke bread from house to house, that is in innumerable places more; so that for one place we have many assigned by him; for they communicated in all those houses, in all acts of worship; for they never broke bread or baptised but they had the word also preached; for the Word and Sacraments were to go together, so that where the one was, there was the other, and they neither baptised nor broke bread in the Temple; and a few houses could not contain such a multitude of people: and therefore says Master Knollys, they broke bread from house to house, and that daily, or day by day; now we know that they in those days broke bread always in the evening, so that about one and the same time there was every day, or at least every first day of the week innumerable Congregations and several Assemblies, and that at one time in every house at Jerusalem; and all this I learn from Master Knollys, which saith, that they broke bread daily from house to house, that is they had several Congregations in several houses: Ergo, if Master Knollys be worthy of credit, or if any belief may be given to his words, there were many if not innumerable Congregations of believers every day in Jerusalem, and so he confirms my first Proposition which he hath taken so much pains to confute, and declares unto the whole world that he is a man void of all reason and honesty; and truly if such a worthless Fellow had his due deserts for his seducing of the poor people, he ought severely to be dealt with; and this might suffice to have answered to Master Knollys, but there yet remains one whibling cavil made by him to be answered unto, who learnedly distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is between house and house, and houses by houses, and would persuade the world that there were some great mystery, or at least some vast difference, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house by house, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 houses by houses; whereas indeed if we consult with the original and with all Interpreters and translations, we shall find that they are all one, and that they translate the word in the singular number after the same manner, and with the same expressions, or with words equivalent unto them that they do the plural, making no difference between them; and although I never doubted, but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house by house, or in every house, was the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, houses by houses, or in all houses; for so they may be translated if we stand rigidly upon the word, though the sense and meaning be the same as we shall see by & by: but I say though I never made any scruple about the translation since I had acquaintance with the original, yet for farther satisfaction I have consulted with all the Interpretations and translations, both in the Latin, French, Italian, Spanish, Dutch, English that I could meet with, and I find them all agreeing in this, that they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural after one and the same manner, and with the same expressions, and in the same words many times, or in language intimating as much, as they that render and translate the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per domos, translate the singular likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ira domos, rendering the word both in the singular and the plural, always in the number of multitude: and they that translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular domatim translate the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim likewise, as they that will consult with all the Latin Translations upon the second of the Acts, and the 46. verse, and the 5. of the Acts, and the 42. verse, where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the singular number may see; Again if they will turn but to the 20. Chapter of the Acts, and the 20. verse, there they shall find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural translated after the same manner the singular is by all the Latin Interpreters, that is as they did render and translate the word in the singular, so they translate it in the plural, making no difference in their significations but taking them as all one: and so in our English translation, Acts the 2. v. 46. there they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from house to house, and in the 5. Chapter, verse the 42. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular in every house, and in the twentieth of the Acts, and the twentieth verse, where the word is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render it there from house to house, as they did in the singular, never making any difference between the singular and the plural; and so the Italian renders the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fift of the Acts, vers. 4●. per le case, and in the 20. of the Acts, v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, he translates it likewise per le case, making no difference between the singular & the plural as the Holy Ghost doth not, and the same I might show out of all the Interpretations. Now it is well known that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek when it is joined with the accusative case, it often, if not ever signifies in or through, and being joined with a word of the singular number, it signifies as much as if it were joined with the plural, as we may see it in the 8. of Luke, vers. the 1. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered through every city. He went (saith the Interpretation) through every city preaching, or he preached in every city, or in all Cities, or through all Cities; and so in the 1. of Titus, where Saint Paul saith, that he left Titus in Crete that he should ordain Elders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is translated in English in every city, and by Master Knollys himself oppidatim city by city, which is as much as in every city, or in all Cities, or through all the Cities of Crete, and in the fourteenth of the Acts, verse 23. it is said when they had ordained them Elders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master Knollys himself translates the singular there per singulas Ecclesias, in every Church, that is to say in all or through all Churches; these are his own words, as you may see it in the third page of his wise Pamphlet. So that when it makes for his turn he can make no difference between the singular and the plural; yea he translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim, that is house by house, which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as houses by houses, and per singulas domas, for he that saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man by man, says as much as men by men; and therefore he plays the juggler, and cheat thus to cloud, the light, that he may put off his base wares the better, and to darken the truth with his trifling about words, & all this to show to the people that he hath some skill in the Greek and Latin, because he can write the words out of the Text, which every school boy can do. But I pray see how the poor creature troubles himself in beating the air; he saith it is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim, they broke bread from house to house, but it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos, that is to say they did not break bread in all houses, or through all the houses; Ergo, there were not many Congregations in Jerusalem, which is a mere wickedness in him to trifle thus: for he himself a little before translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulat Ecclesias, and here he would make a great difference between the singular and the plural: when notwithstanding in the original there is none: for in the twentieth of the Acts, v. 20. there the Holy Ghost saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but if Master Knollis Interpretation be good, that when the word is used in the plural, it signifies many Congregations and Assemblies, then in the Church of Ephesus by his own confession there were many Congregations, and yet they all made but one Church within that Precinct; and doubtless so it was in Jerusalem, there were many Congregations there, and yet they all made but one Church: and the truth is so evident, that Master Knollys his own interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular will carry it: for he translates it domatim, house by house. Now I appeal to any intelligible man, that knows but the English tongue, or any other language, where civility dwells, and barbarism is banished; whether or no, when the Magistrate sends Messengers or Officers to search for any Delinquents, and gives them in charge to search through such a street house by house, I demand I say, whether the Messengers by this their warrant are not in joined to search every house in that street, & whether house by house be not to be understood every house and all the houses in that street: and when the Officers return again to the Magistrate, & relate unto him that according to his command & order they have diligently searched house by house through the street, do they not I pray in this acknowledge that they have searched every house in that street yea all the houses? all men that know any thing in reason, know, that house by house, in every street, or in every city, is as much as all houses in that street, and in all houses in that city. Now when the word of God says, Acts 2. that the Christians in Jerusalem and believers broke bread from house to house, and when in the 5. of the Acts, v. 42. it is recorded, that the Apostles daily in the Temple, and in every house, or from house to house, or house by house (as Mr. Knollys would have it) ceased not to teach and preach Jesus Christ▪ It is manifestly apparent that in every of those houses and in all those houses they had an Assembly or Congregation of believers, and for aught any thing can be said to the contrary, there might be as many congregations then in Jerusalem as they had Ministers and Pastors there which were in abundance: For none but the Ministers might administer the Sacrament of baptism and the Lords Supper: the Apostles and the Ministers of the gospel only had the charge to feed Christ's sheep and lambs, so that the sheep and lambs were not to feed their Pastor? Now all the people under them were either sheep or lambs, and they were not to intermeddle in those holy Ordinances to administer them, though they might receive them from them; and therefore what the holy Word of God relateth to us, that we are bound to believe: but the holy Word of God relates unto us that in Jerusalem, and that in the very infancy of the Church, they had congregations and Assemblies every day in many several houses at one time; yea in every house. Ergo, there were many Assemblies and Congregations of believers in the Church at Jerusalem, and that in the very infancy of it: and this Master Knollys doth acknowledge; for he confesseth they had their meetings day by day, and house by house, that is to say every day and in every house they had their Congregations in Jerusalem, and so he is constrained to confess that which he had so often and peremptorily denied: but such is the force, power, and efficacy of truth as it will break out of the mouth of the enemy and fly in their faces: for Master Knollys doth confess, that besides their meetings in the Temple and in Solomon's Porch, and that daily, they had their meetings also house by house Domatim, so that their meetings and congregations in Jerusalem were numberless, if they were from house to house. But if neither the Scripture, nor his own confession, can convince his error, at least let his own Words take some place with him who in the 23. pag. of his learned answer hath these expressions. Some godly and learned men of approved gifts came to sojourn in this city, and preached the Word both publicly and from house to house, and daily in the Temples, and in every house they ceased not to Teach and Preach Jesus Christ, and some of them have dwelled in their own houses and received all that came unto them etc.  
Thus Mr Knollys speaks, and for proof of what he saith he quotes the very places of Scriptures in the margin of his book that I produced as Act. 2. ver. 46. Acts the 5. 42. Acts 20. vers. 20. Where from house to house and in in every house in his dialect is all one, which it was not when I quoted it out of the Word of God. And very reason and common experience teaches all men that wheresoever the Independents have their meeting houses they have a Church or congregation there; and as many meeting houses as they have, so many Churches ordinately they have, witness Toleration-streete, which they call the holy street I mean Coleman-streete, which an Independent one day meeting me passing through it, told me was the saint's street, and that their were more precious Churches in that street then in all England besides, and he did confidently believe it. And I was no sooner passed from him, but turning on the right hand I saw many of the Independents going into the nagshead a tavern a little above Coleman-streete; there they call their Parliament, and make Committees and Chayre-men, for preparing of businesses for the great council, and for the advising of them what to do, and there they order how they will deal with the Presbyterians; and this is one of their meeting houses also whither the Saints resort upon all occasions to consult together about the affairs of the Church & State, and that is the holy drinking school of the Saints, for they say, they are all Saints, and to the pure all things are pure; and therefore they must have a pure drinking school. But passing from Toleration-streete and leaving their drinking school and they together: Let us consider their practices and what Master Knollys saith, who tells us that some godly and learned men of approved gifts came to sojourn in this City and preached the Word of God both publicly and from house to house, and daily in the Temples and in every house, they cease not to teach and preach Jesus Christ. I demand of any of the Independents now, whether or no, wheresoever any of those gifted men preach, they have not a congregation to preach to; and whether or not wheresoever any of them hath a gathered Church (as they call it) he hath not there ●n his meeting house a Congregation and assembly, and whether or not wheresoever they have preaching of the Word and breaking of bread amongst them they have not a Church or Congregation there? I am confident they will none of them deny it: Yea they will acknowledge that in as many places as the Word of God is preached amongst them, and the Sacraments administered, that in all those they have a several Church, congregation, and assembly & this very reason will dictate unto any man. And therefore if in this City there be many Congregations and assemblies in all those places where they preach publicly, and from house to house, and in every house; not only because Mr Knollys saith it, but because every man's reason will convince him of it: after the same manner every man will conclude, That in the Church of Jerusalem there was many Congregations and Assemblies; for the Scripture relates, That the word of God was preached publicly in the Temple and in Solomon's Porch, and that the Saints broke bread from house to house, and that the Apostles ceased not to teach and preach Jesus Christ in every house; and therefore all Christians are bound to believe this because the mouth of the Lord hath spoke it, yea and it is acknowledged by Master Knollys; from all which it doth now evidently appear to all the world, that there were many Congregations and assemblies of believers in the Church of Jerusalem, which Mr Knollys notwithstanding doth wickedly deny, affirming there were no more believers in Jerusalem, then could all meet in any one place, and so he not only contradicts himself and fights against the very light of reason, but which is more he gives the spirit of God the lie, and therefore he ought by all those of the seven Churches to be severely dealt with as a wicked impostor and deceiver and aught indeed to be thrown out of all their Congregations as a juggler and a false prophet.  
Having thus evidently proved that there were many Congregations in the church of Jerusalem, before the persecution: I will by God's assistance make good that there were also many assemblies under the persecution, and after the persecution; and this I do the rather undertake, because some of the brethren have said that howsoever it could be proved that before the persecution there were many several Assemblies: yet by reason of the dispersion of the believers, the Church of Jerusalem was so wasted and scattered that there were no more left than could all meet in one Congregation. And were it so, that after the scattering of the believers and Christians in Jerusalem, it could never be evinced and made good that there were more than could meet together in one place: yet all this were nothing for the enervating of the argument: for we must ever look upon the first constitution and government of the Church, and what it was originally and by divine constitution, and not what it was accidentally and through persecution and oppression and by the violence of men: for governments of Churches are often changed from their primordial State through many casualties as it happened often in the Church of the Jews: and therefore in all reformations things are to be reduced to the first rule and original pattern: and we are not to look upon them as by occasion they vary and change through the injury of the times.  
And therefore if we look into the Church of Jerusalem as she was in her youth and in her most flourishing age, we shall find her consisting of divers Congregations and many Assemblies, and all them governed by a Common council and joint consent of a Presbytery, which must be the pattern of all Church Government to the end of the world, if we will in our Reformation conform ourselves to God's Ordinance and to the first constitution.  
But because I say they think it so difficult a thing to prove many Congregations in Jerusalem after the persecution, I will now God willing make it evident; and not only after the persecution, but even in, and under the persecution: and I will do it first out of that very place our brethren bring against us, and by which they labour to evince the contrary: the place is in the 8. of the Acts verse 1, 2, 4. In these words, And at that time there was a great persecution against the Church which was at Jerusalem; and they were all scattered abroad through the Regions of Judea and Samaria, except the Apostles, verse 3. As for Saul he made havoc of the Church, entering into every house and haling men and women, committed them to prison. Therefore they that were scattered abroad, went every where preaching the word: From whence the brethren gather, that there were no more believers left, than could meet in one Congregation.  
Before I come to prove my Assertion, I must give some Reasons to evince and make good, that this dispersion and scattering of the believers here spoken of, was not so general and universal and so great, as that there might not yet remain more Congregations in Jerusalem, and more people than could possibly meet in any one place or two: for persecution is the bellows of the gospel, which blows every spark into a flame: so that this their division proved their multiplication at home and abroad, as we shall see after I have set down my Arguments and Reasons, so that it was no cause why we should conceive that there were fewer assemblies in the Church of Jerusalem then before; for although I should grant that this persecution was very great in respect of the intention of the persecutors, as reaching to imprisonment and death of all sorts, chap. 22. verse 4. and although I should likewise accord, that in regard of the extent of it, it reaches to all sorts both Preachers and Christians, because it is said, They were all scattered abroad through all the Regions, etc. except the Apostles, both which notwithstanding I cannot yield unto for some reasons following: but I say should I grant all this, yet I affirm that this persecution rather made more Congregations in Jerusalem then fewer then there were before, though they might be smaller and lesser, than so, to waste them and bring them to such a paucity, as they might all meet in one Congregation: for this their division was a cause of their multiplication at home and abroad, as I said before, and will afterwards appear.  
And even as it was here in England in the time of the prelate's power, when any assembly of those they called Puritan, were at any time found together, they were haled before Authority, (as the whole kingdom can witness) and these people were all scattered; yet so, as they still had their meetings in less numbers; and whereas before they met perhaps a hundred in a company, now this hundred was divided into three or four several assemblies, which were so many several Churches; for in all these they enjoyed all the acts of worship, and did partake in all the Ordinances as fully as if they had been in the most crowded assemblies; but this they did for their own safety, and that there might not be such notice taken of them: for commonly if men see a good company of people go into a house, and none of them come out again, they will by and by gather, that there is something there to be done, more than ordinary; and that there is some exercise of Religion, or some consultation and plotting about some design or other; and therefore it stirs up the people to take more notice of it, and then they begin to examine the occasion of that concourse, and to pry into their proceed: whereas, if they come but in slender companies, they conceive it to be some ordinary entertainment, and think no farther of it; so that they then more peaceably enjoy the society and fellowship one of another, without any interruption, which they could not so well have done, if they had come in greater assemblies and companies.  
And even so it was among the believers and Christians in Jerusalem, in that persecution; they could not now meet in the Temple, nor possibly at their wont meeting houses, and yet even then they had their assemblies; no terrors could make them forsake the companying of themselves together. For in that persecution that is spoken of in the 12. of the Acts, we find the Church assembled in several places; for they were praying in the house of Mary, verse 12. there was one Congregation, to which Peter comes and relates unto them the manner of his delivery, and bids them go and tell it James and the brethren; and there was another assembly; and without doubt Peter went unto a third: for he would not go among the enemies: and it stands with all reason, that in this persecution also, they were as zealous as then, and therefore did not forsake the assembling of themselves together. Neither would the Apostles be idle, who gave themselves continually to prayer and the ministering of the Word, which they could not have done if there had been but as many Christians in jerusalem as could all have met in one place and in one Congregation; for one or two of the Apostles could have preached unto them all, and then to what end or purpose did all the other Apostles tarry in Jerusalem (who in all their motions and stays, were directed by the Spirit of God) unless it were to comfort and support the Church there, in the heat and rage of this persecution, when they had scattered their other teachers from them? From all which it may evidently appear, that there was a very great multitude of believers at this time in Jerusalem, and that they were not diminished or scattered, though all their Pastors and Ministers, saving the Apostles, were.  
And I have very good reason to induce me to believe, That this persecution did not extend to all Christians promiscuously, and that all the believers were scattered and dispersed except the Apostles, as our brethren conceive. For if we consider the usual method of the persecuting Jews, and the manner and custom of all the enemies of the Church in all ages, we shall ever observe that they chiefly aimed at the taking away and extirpating of their teachers and Ministers, and those that instructed them. So the Jews malice was greatest against the Prophets in all ages, as we may see Matth. the 5. verse the 12. For so they persecuted the Prophets: and in the 23. of Matthew, our Saviour saith, verse 29. Woe unto you Scribes and Pharisees hyprocrites, because ye build the tombs of the Prophets, and say, if we had lived in the days of our Fathers, we would not have been partakers with them of the blood of the Prophets; and therefore ye witness unto yourselves, that ye are the children of them which killed the Prophets. Wherefore behold I send unto you Prophets, and wise men, and Scribes, and some of them you shall kill and crucify, etc. Here our Saviour Christ declares what method they had formerly used in their persecutions; and that was chiefly to persecute their teachers, and what method they would for the future take, and that was principally To kill and crucify, the Prophets, Wisemen, and Scribes; which prophecy of Christ, was here in this persecution manifestly fulfilled: for here it is said, They were all (viz. their teachers) scattered abroad and persecuted, except the Apostles. It was I say ever the method and custom of persecutors to aim principally at the rooting out and taking away of those they supposed were ablest to teach and instruct the people, and this enraged them against John the Baptist and Christ himself; and that made them at this time so mischievously to persecute their Ministers and Teachers. Neither do I read in all the New Testament, before thss persecution, that as yet they were come to the massacring of the common people; they had slain the Lord of Life, and stoned Stephen; and after in the 12. of the Acts we read, How Herod slew James, and because it pleased the Jews, he proceeded to take Peter: they always had their eyes upon their teachers and haled them to prison, as they did Peter and John in the 4. of the Acts; but for the people, the only punishment they underwent, till this persecution, was this, That they were cast out of the Synagogues, if any of them did publicly profess Christ.  
Indeed in this persecution their violence extended to the haling of men and women to prison; But before, we read of no violence offered unto the people; only they railed on them, reviled, and reproached them, as all wicked men, whose tongues are set on fire from Hell, use to do, on all the generation of the just.  
The same method did the Prelates here in England use; they chief and more principally persecuted the faithful and painful Preachers and Ministers every where, and such as they thought best able to instruct the people, and selected but here and there some private families for to scare others, and this method Antichrist and his complices had learned from the devil and the Jews. So that when it is said they were all scattered except the Apostles, it is to be understood that all their Preachers and Teachers, the Apostles only excepted, were scattered; For the word all in this place, must be understood, either of all the believers, or of all the Teachers and Officers in the Church of jerusalem, except the Apostles. But it cannot be understood of all the believers, that they were all scattered; and therefore it must be understood of all the Teachers, and that for many reasons.  
The first, if all the believers had been scattered and none left, to what end then should the twelve Apostles have remained in Jerusalem? They were not to Preach to the walls, neither would they have remained there idle, but would rather have shaken off the dust of their feet, (as Christ commanded them) for a witness against them, Luke 10. And would have departed and have gone away with the rest of the Teachers, as all good reason persuades.  
A second reason is; because if this particle all be always exceptive or taken to the utmost, and in the largest extent, as some of the brethren imply and would have it; then there should not one believer have been left in Jerusalem besides the Apostles, which is expressly against the Text, for vers. 3. It is said, That Saul broke into houses, haling men and women, committing them to prison, and this he did at Jerusalem at this time, as he acknowledgeth himself Acts 26. ver. 10. And therefore of necessity it must follow, That all the believers were not scattered abroad, for some of them were in prison in Jerusalem. And for aught I can gather, all the rest were in their several houses, or else the Apostles could have had no harbour: for if all their friends had been scattered by this tempest, and if all the sheep had been driven away and the whole flock dispersed, their Pastors without doubt would have followed them: for he would be counted a very bad Shepherd that should not follow or look after the poor sheep that were scattered by the Wolves.  
Neither can we imagine that the Apostles that were the Pastors of the flock of Jesus Christ, and to whose care he had committed his sheep and his lambs, with a special charge that they should feed them, would relinquish their care and choose rather to dwell amongst a company of Wolves, from whom they could expect no fair measure, then amongst the sheep: But in that all the Apostles still remained in Jerusalem, I rather gather, and that without all controversy, they continued there for this very purpose, that they might comfort and support the Church there, and refresh the believers in this heat of Persecution, when they wanted the help of their other faithful Ministers and Pastors.  
Thirdly, it is very evident from the Text, they were only the Preachers that were scattered; for verse 4. It is said, That they that were scattered went every where preaching the Word, which expression in the original, as may be proved by innumerable places, signifieth such teachers as were Ministers by Office, and such as preached by way of Sermons to a multitude, though they might likewise in private conference instruct, which their public ministry did not exempt them from. And although private Christians may teach and instruct one another, as Aquila and Priscilla taught Apollo's, and as all Christians are commanded to instruct one another, Col. 3. verse 16. Yet this text speaks not of such a teaching, but of preaching, They went every where, saith the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preaching the Word. For teaching may be an act of Charity, but preaching is an act of Office; for how can they preach except they be sent? Rom. 10. So that by virtue of their Office, they might both publicly preach, and in private converse also instruct others wheresoever they came, whether they were sent out by persecution or by mission. As I do conceive of any of those Godly Ministers that were not many years since, drove from their habitations, and that were persecuted out of their places by the Prelates, that they might have preached publicly in any Congregation as Ministers and men in Office, and might also have instructed privately; but the one was an act of duty as it was their Office, and the other of love and charity. And so may a well gifted private Christian instruct and teach others upon occasion, and in private conference, which is an act of love; but he cannot properly be said to Preach, which is an act of one in Office, and belongs only to the Presbyters and Pastors, and such as for their sufficient learning and abilities are called unto the Ministry and ordained and set apart to this Office: and such only were those that were scattered, except the Apostles: and by all probability these Ministers and Preachers that we scattered were those that were at the choosing of Mathias, the seventy Disciples and many more. So that for aught I can gather, all the believers in Jerusalem, yet remained in their several habitations and dwellings, except those that were haled to prison. And therefore of necessity there must be many Assemblies and Congregations yet in Jerusalem, that made all the Apostles abide and continue still among them all, which makes exceeding strongly to prove, that there were innumerable multitudes of believers still in Jerusalem, which of necessity were forced to divide their assemblies into more distributions and less Congregations then formerly, and therefore rather multiplied their assemblies then otherwise, that by such Privacy they might avoid persecution, as in our times, good Christians here in London were wont to do, when the Prelates were in their ruff. But out of this place I thus argue.  
Where there were twelve of the most able, painful, and diligent Preachers in the world, and that gave themselves continually to prayer and the ministry of the Word, and at such a time as there was most need of preaching, and when they could not publicly come together, by reason of the Persecution, and where there were innumerable multitudes of believers of all nations to be taught and preached unto in their several Languages and tongues; there of necessity there must be several Congregations and assemblies for the employment of them all, both Preachers and hearers. But in the Church of Jerusalem in the time of the hottest persecution, there were the twelve Apostles, the most able, painful, and diligent Preachers in the world, and that gave themselves continually to prayer, and the ministry of the Word, and when they could not publicly come together, by reason of the persecution, and where there were innumerable multitudes of believers of all nations to be taught and preached unto in their several Languages and tongues. Therefore of necessity there must be several Congregations and Assemblies for the employment of them all, both Preachers and hearers.  
For this syllogism, all and every part of it, is so cleared by what hath formerly been said, as I am most assured, no rational man will call either of the Propositions in question. But from the former place I thus further argue.  
Where there were such multitudes of believers of all Nations and Countries, still remaining even in the hottest time of persecution, as had for many years employed and continually taken up above an hundred painful Ministers and Teachers, there they could not all meet together in any one place or room, but of necessity must be distributed into divers Congregations and assemblies, if they would all be edified; and much more now they were forced unto it, if they would avoid Persecution, and provide for their own safety: But in the Church of Jerusalem in the hottest time of Persecution, there were such multitudes of believers of all Nations and Countries still remaining, as had for many years employed and continually taken up above an hundred painful Ministers and Teachers: Ergo, they could not all meet together in any one place or room: but of necessity must be distributed into divers congregations and assemblies, if they would all be edified, and much more now were they forced unto it, if they would avoid persecution, and provide for their own safety.  
The Major of this syllogism by the very light of nature and reason, which we may not in a matter of disputation especially relinquish, is manifest and evident. For the Minor it is also apparent from the foregoing discourse: by which it is proved, that their Preachers only were scattered, and all those Ministers that were at the choosing the Apostle Mathias, chap. 1. and many more that instructed the people: but for the people and believers, they remained still in Jerusalem; the conclusion therefore is firm. But I will now go on to evince, that after the persecution, there were more believers still in the Church of Jerusalem, then could all meet in any one place and room together: and therefore of necessity, they must be distributed into many Congregations and Assemblies: And for proof of this Assertion, the places following will suffice: and first that in the 9 chap. of the Acts, verse 31. Then had the church's rest through all Indaea and Galilee and Samaria, and were all edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. Out of which words it may evidently appear, that persecution is but the bellows of the Gospel; and that which the enemies of the Gospel think to be a means of extinguishing the light of it, makes it but more gloriously shine forth, and the farther to spread its rays: for by blowing and puffing at it, they spread it the more, and extend it here and there farther abroad; as we see by this persecution and scattering of those Preachers and Ministers of the Gospel: for this their dispersion, by which the persecutors had thought to have wasted the Churches, was an occasion of the multiplication of them, and the cause of the increasing of believers every where.   

And here we may also observe, That by how much more the rage of the enemy is great and violent, by so much it is less durable; for this great persecution was but short. And it cannot be conceived, but they who were scattered by persecution, would upon the ceasing of it, return again to Jerusalem, as most people commonly do, t●●●eir own Countries, Cities, and places of habitation after persecution. And this also must needs be a great Argument, to induce others to the love of that Religion, which they see God so much favoureth the Lovers and professors of; the which the Lord so preserveth, comforteth, and followeth with so many mercies, and upholdeth in all their afflictions and trials, never forsaking nor never leaving them. But if those that were scattered had never returned, that maketh nothing for the weakening the truth of this Proposition, that there were many Congregations and Assemblies still in the Church of Jerusalem; for this Text proveth that it was not decreased after the dispersion. Out of the which words I thus argue.  
That Church before the Persecution and Dispersion of whose Ministers and Pastors, was so numerous and had such multitudes of believers in it, of all Nations, as they could not all meet in any one plaee or room, for edification, and to partake in all acts of worship, but were forced to preach in divers and sundry places, as in the Temple, and from house to house; and after the persecution ceased and the Church had rest, was greatlier yet multiplied then before; and whose companies were more & more in number increased, they of necessity could not all meet together in any one place or room for edification, and to partake in all acts of worship, but must necessarily be distributed into divers and sundry Congregations and Assemblies if they would all be edified. But the Church of Jerusalem, before the Persecution and Dispersion of her Ministers and Pastors, was so numerous and had such multitudes of believers in it of all Nations, as they could not all meet in any one place or room for edification▪ and to partake in all acts of worship; but were forced to preach in divers and sundry places, as in the Temple, and from house to house; and after the Persecution ceased and the Churches had rest, was greatlier yet multiplied than before: and whose companies were more and more in number increased. Ergo, Of necessity after the Persecution there were more believers in the Church of Jerusalem, then could all meet together in any one place or room for edification, and to partake in all acts of worship, but must necessarily be distributed into divers Congregations and Assemblies if they would be edified.  
For the Major besides common understanding and ordinary reason which confirm it, it is manifest from the 2, 3. and 5. Chapters of the Acts, which in express words signifieth, That they met daily in the Temple, and from house to house, yea in every house, and therefore that is true and out of all doubt: and for the Minor it is evident from the place above cited, where it is said, The Churches, (that is to say, all the Churches in Judea, of which Jerusalem was the Mother Church) were multiplied, the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly an increase in number and multitude, and not in measure; and is so to be understood in this place; and cannot being applied unto persons, be otherwise taken, whatsoever it may of sins and graces; and then also the word is capable of this construction, as may be proved if need required: so that the conclusion doth follow.  
And truly that of Saint Paul in the first of the Galatians is an excellent Argument to evince that there were more Congregations in Jerusalem then one, where proving that he had not received the Gospel which he preached, from men, but from God, he useth this reason; That if he had received it from men, it must be from the Jews, and from the Apostles; for the Gentiles were ignorant of it, and he was to carry the Gospel unto them, and therefore they could not teach it him; and to prove that he received it not from the Apostles; he thus speaketh of himself.  
When it pleased God to reveal his son unto me, that I might preach him amongst the Heathen, I immediately I conferred not with flesh and blood, neither went I up to Jerusalem, to them that were Apostles before me; but I went into Arabia; Then after three years I went up to Jerusalem, to see Peter, and abode with him fifteen days; but other of the Apostles saw I none, save James the Lord's Brother.  
Out of the which words besides the singular testimony we have that the preaching and writings of Saint Paul, are the gospel of jesus Christ, and the Word of the living God, against the Papists: we may evidently gather against the Independents, that after the persecution there were more believers in Jerusalem then either did or could all meet in one place: for in saying that he was with Peter fifteen days, but in all that time saw none of the Apostles save James, this I say, is a sufficient Argument to prove more Congregations and assemblies of believers in the Church of Jerusalem, which so employed the Apostles in their several Ministeries asthey had not so much spare time to visit Paul, and that Paul also was so taken up in preaching there, that he had no leisure to visit them. And for the diligence of the Apostles in their Ministry it is said in the sixth of the Acts, That they gave themselves continually to prayer and to the ministry of the Word: and therefore they were never idle; and that the Apostles either all or the most of them continued resident for many years in Jerusalem, before they distributed themselves into several Nations and Countries; and that very few of them were sent abroad, there are frequent testimonies in the Acts of the Apostles; neither as yet did I ever hear it scrupled, or called in question, whether the Apostles were then there or no, when Paul was at Jerusalem; for it is taken pro confesso, that either all or the most of them were at that time in Jerusalem: neither doth Saint Paul say, I saw none of the other Apostles because they were absent, or were gone to Preach the gospel in other places. And for Saint Paul we read, that wheresoever he came, he went into their Synagogues and into their Assemblies to Preach, and that he preached from house to house: and he that gave so strict a charge to Timothy (and in him to all Ministers) that he should Preach in season and out of season; he himself without all doubt, would not neglect his duty, who in the 20. of the Acts, sets his own example before all the Presbyters for their imitation in their diligent preaching, and he ordinarily preached by the day and by the night, as is manifest out of the same Chapter and many other places; and surely the time he remained with Peter in Jerusalem, he was as diligent in Preaching, as he was in any of the other Churches; and he professeth of himself that the care of all the Churches lay upon him, & that he laboured more than all the other Apostles in their particulars: so that it standeth with all reason, that while he was in Jerusalem he was very sedulous in Preaching, as who had both strength of body, and Gods special assistance, and his immediate inspiration always to help him in his ministry; so that I conceive, as of charity I am bound, that Paul was daily in one assembly or other: now if there had been at that time, no more believers in jerusalem then could have met in one place, congregation, and Assembly, then of necessity Paul must have seen the other Apostles there, as well as Peter and James (for they also were good churchmen, to speak a little in the prelates dialect) and they never left the Word, but were always taken up either in praying or preaching amongst them in the Temple, and from house to house, yea in every house: and if there had been but one Congregation or Assembly of believers in Jerusalem, the Apostles would daily upon all occasion have been with their flock: Now in that Paul saw them not in all that time he was in Jerusalem, it is evidently apparent there were more Congregations of believers in the Church of Jerusalem then one, and more Christians than could all meet in any one or a few places.  
But to proceed to a place or two more for the further confirmation of this truth Acts 12. verse 24. It is said there, that the word of God grew and multiplped. Here also we have another good effect of a new sierce persecution in Jerusalem; it increased the number and multitude of Believers there after the Persecutor was taken away, For the Word of God grew and multiplied, saith the Holy Ghost. Out of which words I thus argue.  
Where the Word of God daily more and more grew and multiplied after the persecution, that is to say, where there were more multitudes and greater numbers of Believers added unto the Church; through the ministry and preaching of the gospel than was before; which notwithstanding was then so numerous, as they could not all meet in any one place or room, to enjoy all the Ordinances to edification, there of necessity they must be distributed into divers assemblies and congregations to enjoy all the Ordinances to edification. But in the Church of Jerusalem after a double persecution, the Word of God daily more and more grew and mnltiplyed; that is to say, there were more multitudes and greater numbers of Believers added unto the Church through the ministry and preaching of the gospel by the Apostles than was before: which notwithstanding was then so numerous, as they could not all possibly meet in any one place and room. Ergo, there was a greater number of believers after the Persecution then before: and therefore of necessity they could not all meet in any one place or room to communicate in all the Ordinances, but must be distributed into several Congregations and Assemblies if they would all be edified.  
For the Major I conceive it is so evidently clear as no man of ordinary understanding will not see the truth of it. For the Minor, the Text proveth it: and if we will compare Scripture with Scripture, the truth of it will by and by be out of controversy, for in the 15. of John verse 16. Our Saviour speaking there to his Disciples, saith, I have chosen you and ordained you that you should go and bring forth fruit, and that your fruit should remain: that is, I have chose you to preach the gospel and convert men, which is the fruit of preaching the Word; and causeth the multiplication of believers, for Faith cometh by hearing, Romans 10. Now this Scripture is here fulfilled, for it is said, that the Word of God grew and multiplied; that is, it brought forth the great fruit and increase of multitudes of believers, and converted many, notwithstanding all the persecutions that were raised against it and the Church. So that the conclusion must necessarily follow from the premises, and it is most apparent, that there were many Congregations of believers in Jerusalem after the Persecution. But in the 21 Chapter, 20 Verse. there is a place that putteth an end to this controversy; and with the which I will conclude my first assertion. In these words, Thou seest Brother (saith Saint James, and the Presbyters of Jerusalem to Saint Paul) how many ten thousands (for so it is in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of Jew's there are which believe, and they are all zealous of the Law: In this place the Evangelist speaks of the Inhabitants of Jerusalem that were believers, and had their abode there, and not of strangers, as our Brethren suppose; and such as they conceive were come up to Jerusalem at that time to the feast of Pentecost, at which they think Paul then was: which opinion of theirs might be confuted with many reasons, if it were necessary; some of the which I shall briefly set down. As first, it is well known that the feast of Pentecost lasted but one day, and that in the time of Wheat-harvest, when ordinarily but few came to Jerusalem. Besides none of the Jews that lived out of the country of Judaea, and the confines of Israel, were enjoined to come to that feast, or any other of the feasts so fare as I remember; neither indeed could they, dwelling in such remote countries; except they spent all their time in running about. So that as I conceive is was arbitrary in the Jews, that dwelled in other countries, whether they would come or no to all those several Feasts: though I have this opinion of some of the most zealous of them, and best ablest and richest of them, and that had time and leisure, that they would spare neither pains nor costs, so they might enjoy the Ordinances and the society of their Brethren. Besides we read but of very few strangers, that were at Jerusalem at this time when Paul was there, and they were them of Asia, which were persecutors rather than believers, as the story relateth, verse 27, 28. Now the multitude of which there is mention made in this place in the 22. verse, they were all Believers, and were inhabitants, and such as were well known to Saint James and the Presbyters, and were all strangers to Paul; and such as had only heard that Paul taught all the Jews that were among the Gentiles to forsake Moses, etc. And therefore none of these many ten thousands were of the believing jews amongst the Gentiles: for they are clearly distinguished from them: for it is said, that those Myriads of believing jews were informed that Paul taught all the Jews among the Gentiles, etc. They then were informed that Paul had taught others. The Jews among the Gentiles were they who Paul had so taught, and how could they be in the number of them that were informed? Had they need to be informed by others what Saint Paul had taught themselves? Therefore they must needs be the believing Jews of Jerusalem, and the inhabitants and dwellers there. So that out of the Text I thus argue.  
Many ten thousands of Believers could not all meet at any one time, or in any one place or congregation to enjoy all the Ordinances to edification; but of necessity must be distributed into divers and sundry congregations and assemblies, if they would partakes in all acts of worship and be edified. But in the Church of Jerusalem after all the persecutions, there were many ten thousands believers. Ergo, they could not all meet together at any one time, or in any one place or congregation, for the enjoying of all acts of worship to edification; but of necessity must be distributed into divers and sundry congregations and assemblies, they would partake in all the Ordinances, and be edified.  
For the Major all reason will assent unto it; for the Minor, the text itself confirms it; neither doth the word Myrias or myriad ever express less than ten thousand, as might out of many places of Scripture be proved and divers authors. And truly to any man but of an ordinary understanding it would seem strange, yea an incredible thing that Jerusalem the theatre of so many miracles and where there were twelve Apostles, and the most of them for the most part resident, and so many famous Preachers and Presbyters, and who at the first beginning of their Ministry, after they had received the gifts of the holy Ghost by their powerful preaching and a few miracles had in a short time converted above eight thousand people, besides great multitudes both of men and women, besides Priests, and who preached daily in the Temple, and from house to house, and that for above twenty years together (as mo●t of the Apostles did without interruption) that in all this time of the gospels spring, and that in so populous and numerous a city that all these famous Ministers and Teachers should convert no more to the faith, then might all meet in one Congregation: I say all this will seem strange to any rational man. And as it is against all reason, so it is against the express words of the holy Scriptures as hath out of many places in the foregoing discourse been sufficiently made appear, and out of the place last cited, which doth affirm, That there were many ten thousand believers in the Church of Jerusalem after all the persecutions; all which could not meet in any one place to enjoy all Acts of Worship, no not in a few. Whether therefore it hath not by this and the many other testimonies of holy Scripture and the arguments out of both been sufficiently proved, That there were many Congregations in the Church of Jerusalem, I report myself to any that have not the pearl of prejudice in the eye of their judgement? And this shall suffice to have spoke for the proof of my first assertion.  
But as in all their former discourse I faithfully set down what Mr Knollys and I. S. had to say by way of answer and confutation to those several Arguments they opposed, so I shall now in the same manner truly relate what Mr Knollys hath to reply by way of refutation to this my last Argument, and then I will come to what my brother Burton hath to gainsay, and reply to him in order.  
Master Knollys his words in way of answer to this last Argument page 9 are these.  
As for the many ten thousands mentioned Acts 21. verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitus (and though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometime signify numerum decem millium, yet not always, but for some great number which cannot suddenly be told as Luke 12. 1. And Beza both according to the old and new version of the Greek into Latin, reads it millia thousands, not de●em millia: And so we have it in our English Bibles translated thousands. And the following verse 22. will make it probable that they were not so many thousands; for there we thus read; the multitude must needs come together, so that I say it is probable that they were not so many thousands, but they could, yea must assemble together. Neither can the Doctor make good from those Scriptures he produceth page 26. to wit Acts the 1. ver. 21, 22. chap. 6. ver. 2, 4. and chap. 8▪ ver. 1. That there was almost an hundred Preachers and Ministers besides the twelve Apostles in the Church of Jerusalem. The twelve are named indeed in Acts 6. 2. 4. but not an hundred besides, no not any one Preacher but them twelve. And as for the other two places Acts the 1. 21, 22. and Acts the 8. ver. 1. There is not any word concerning Preachers or Ministers, only some directions touching the choice of Mathias who was one of the twelve mentioned Acts 6. v. 2. And although they who were scattered preached the word Acts 8. ver. 4. yet the Scripture doth not declare that they were Preachers or Ministers of the Church in Jerusalem.  
This Mr. Knollys had to reply; whose words I have set down at large that all men may see the force of his denial, and with how little reason these men ●ight against the truth, to maintain their idle opinion of Independency and of the congregational way: viz. That there were no more believers in the Church of Jerusalem then ●ould meet in one place: And if words and denials and sottish evasions might be sufficient to overthrow any apparent truth, than Master Knollys and his fraternity will not want them in opposing the most grounded truth and doctrine for the upholding and maintenance of their fond and grollish errors.  
But now to examine his words, that the truth may more evidently appear, and that my Argument stands firm and good notwithstanding all Master Knollys hath to say to the contarry.  
First, he babbles about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that it cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitus; but what is this I say to the matter in hand thus to trifle about words, if not to amuse the ignorant people only to cloud the truth? which nevertheless breaketh forth more illustriously for the confirming and strengthening of my Argument and for the corroborating of the truth contained in it, as will by the seqnell appear: for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be derived and come from a word that signifieth infinite in the concrete, as he affirmeth, then as all the learned know, the abstract is of a larger extent: for darkness is more than dark, and signifieth the extremity and profundity of dark; and so in the same manner, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the abstract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is according to Master Knollys his learning, than it denotes and signifies a greater number than ten thousand, rather than a less, by how much myriad an infinite and an innumerable multitude of people signifies more than a finite, then ten thousand: for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 12. of Luke is translated when there were gathered together, saith the translation, an innumerable company of people insomuch that they trod one upon another, etc. an innumerable company therefore signifies rather more than ten thousand, than a less number in any ordinary understanding.  
And the best interprete say positus est definitus vumerus pro infinito, a definite and a certain number for an infinite. Others interpret the word thus, innumerae turbae multitudo amultitude of immumerable people. So that by this his vain jangling about the word he gaineth nothing. Yea the truth is so clear, that he himself confesseth, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies ten thousand, yet not always, but for some great number which cannot suddenly be told; and for the proof of what he saith he quots the 12. of Luke the place above mentioned, and brings Bezas his version and our English translation for the confirmation of his assertion viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signify ten thousand; and after that he abuseth his own reason to confute Saint Luke who recording the words of St. James to Paul, says, thou seest brother how many ten thousand believing jews etc. To which words of Luke Master Knollys learnedly replies that the following vers. 22. will make it probable that there were not many ten thousands; for there (sayeth he) we thus read, the multitude must needs come together; so that I say it is probable that they were not so many ten thousands, but they could, yea must assemble together.  
Thus Master Knollys disputeth; so that it is manifest that he argueth not only against me, but confutes Saints Luke himself, who by the Spirit of God delivers unto the world, that there were many ten thousands of believers in the Church of Jerusalem, which Master Knollys by the spirit of error gainsaith; so that it is no wonder, if he and his fraternity make nothing of of my arguments, when they undertake to give the Spirit of God the lie upon all occasions: for in express words the spirit saith there were many ten thousands of believers in Jerusalem, and Master Knollys and his associates affirm the contrary, saying that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signify ten thousand, and that it is probable there were not so many believere in Jerusalem, and he produceth Bezas his version and our English translation to confirm his errors; which kind of silly arguing of his, if it be good, than not only every truth of God may easily be overthrown, but all Heresies be established: but I pray see the folly of the Man: Beza (saith he) and the English interpreters have not translated the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousand Ergo it is not so in the original: If such kind of disputing be allowed of in the congregational way, I shall not so much wonder hereafter that they tumble daily into so many hideous and monstrous opinions; but of the validity of this argument more by and by, In the mean time, take notice of Master Knollys his words, howsoever saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not always signify ten thousand, yet it is taken for so●● great number that cannot suddenly be told.  
Now I refer myself to any intelligible and judicious man, whether in this, Master Knollys doth not plainly oppose Saint Luke, and confute what he hath writ, and whether notwithstanding what he saith, the truth doth not yet more clearly appear, and that by his own interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his interpretation two things are observable; the first, that it signifies some great number. The second, that it signifies such a great number as cannot suddenly be told: from which all rational men will conclude, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify some great number that cannot suddenly be told, as Master Knollys affirms, than it signifies more than ten thousand; for ten thousand is not so great a number, nor such a number but may without any difficulty be suddenly told: for we have read of five thousand that have suddenly been fed, and of four thousand at another time, besides women and children that have all likewise been suddenly fed; and therefore ten thousand may suddenly be told; and although those five thousand could meet together, and be suddenly fed in the fields, I will not be induced to believe that any one place or room, in a city or house could have contained them all to communicate in all the ordinances. Now than if according to Mr. Konllys his learning there were many greatnumbers of believers in Jerusalem that could not suddenly be told; all rational men will gather, that they could not all meet in any one place or congregation to partake in all acts of worship; this I say every good accountant and intelligible man will easily gather.  
But because Mr Knollys affirms, and that so peremptorily, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signify ten thousand, and to that end citys Beza's his version, and the translation of our Bibles, who interpret it thousands, and not ten thousands; I think it fit to say something concerning this business in way of farther answer to Master Knollys, that all men may the better discern in to the wickedness of these trifling men: for all Accomptants know, and they that are but a little skilled in arithmetic, that the word ten thousand in what language soever it be, loseth nothing of its signification, but retains the full number, and always signifies ten thousand, though any Interpreter translating the word should for ten thousand interpret it thousands, or many thousands: for this his interpretation diminisheth nothing from the signification of the word; for ten thousand is ever ten thousand: as for instance, if one writing to his friend beyond the Seas concerning the Battle at Nazebie, should relate unto him the manner of the fight in every particular, and should also set down the number of each Army; and in express words say, that the King's Army consisted of ten thousand, and the Parliaments Army of as many, and he that should translate this Letter into the French or Dutch tongue for this certain number of ten thousand, should say the King came into the field with thousands or many thousands, and the Parliament with as many: I demand of any understanding Arithmetician, or skilful Accountant, or but of any intelligible creature, whether the number of ten thousand lose any thing of its signification, or be not still ten thousand, although the Interpreter for that definite and certain number set down an indefinite number? I am most assured, his reason will dictate unto him, that there is no diminishing of the number, but it will ever be in the original copy ten thousand, though the Interpreter did not in formal words say the King and the Parliament came into the field with ten thousand men a piece.  
Even so it is here, Beza and our Translators taking the liberty of Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thousands, or many thousands, which word notwithstanding in the original signifies ten thousand. I appeal now to the judgement of any wise man and godly Christian, whether I shall cleave rather to the interpretation, or to the original and authentic copy, or whether the Text is rather to be relied upon or the traduction? especially when we are commanded to go to the Law and to the Testimony; without the guidance of which, we shall wander in darkness. Isa. 8. I am confident that all judicious men will conclude that the original is rather to be stuck to and believed then the interpretation. Now when in the original the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever signifies ten thousand, and never less, but many times more, as being a word in the abstract, it follows notwithstanding all that Master Knollys, and all those of his party can say or affirm to the contrary, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place, and in all other places in the Holy Scripture, and in all good Authors, ever signifies ten thousand; and Beza himself upon the first verse of the 12. of Saint Luke▪ verse 1. in his brief notes hath this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word (saith he) signifies ten thousand, and so he interpreteth it in other places. So that Beza's his translation helpeth Master Knollys and his brethren nothing.  
And as for our English translation, howsoever in this place it rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many thousands, yet in other places it giveth the right interpretation, the full number the word signifieth, as in the 19 of the Acts, v. 19 where the word is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate it there fifty thousand pieces of silver, and ▪ Beza denariorum quinquaginta millia, that is in both translations five Myriads. And so likewise in the 5. of the Revelation, verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render it ten thousand times ten thousand, and in Jude the fourteenth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate it, and behold the Lord cometh with ten thousand of Saints. So that it is most apparent, by our interpretation that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifieth less than ten thousand, but being taken single and by itself it often signifieth more, and is left free to reach to a greater number, yea an innumerable company, as in the place above quoted in the 14. of Jude, and in the 12. of the Hebrews, verse 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our translation is interpreted an innumerable multitude of Angels: by all which I am most assured, the learned will all conclude that, the place in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth no less than many ten thousands. So that all Master Knolly's pother about that word, showeth nothing but his vanity.  
And for his reason of his probability, that there were not so many, it is impious and fights against the truth, and gives the Spirit of God the lie; and as for the multitude in that place that followeth in the 22. verse, all the best Interpreters understand some of the chief and select men, and of the prime in authority: for all things were to be carried with order and decency, and not with confusion, which the coming together of many ten thousands would have caused, though they had been Saints; for we see what a tumult a few zealots of the Law by stirring up the people against Paul made in the Temple. Now if all the believers in Jerusalem besides women and children had met together, and some of Paul's enemies had been there also, and suggested to the people that he was an enemy of the Law of Moses; what a confusion may all men conceive would there then have been? Besides, there was no one place could have contained them all: and therefore Master Knollis his prattle, is not only against all reason, and the very opinion of all orthodox Interpreters, but indeed against the judgement of the learnedst of his own party, who by multitude in this, as in many other places, understand the more eminent and chiefest of believers, and men of gravity, and wisdom to manage a business, and not a confused company as this man saith: so that what I have replied in way of answer I persuade myself it sufficiently satisfieth all well grounded Christians of the truth of my first Position; to wit, that there were more believers in Jerusalem then could all meet in any one place or a few, to communicate in all acts of worship. Yet before I pass on to show the confusedness, and senselessness of this Master Knollys his following discourse, I think it fit out of his own Interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to frame an Argument for the corroborating of the truth. His words are these. Although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometime signify ten thousand, yet not always, but for some great number which cannot suddenly be told. I will not quarrel his English and the manner of his expression, though it is none of the best as in many other places, lest I should seem to be like him and his abbertors to trifle about words. But thus I argue out of his words.  
Where there was not only some great number of believers that could not suddenly be told, but many such great sums, there they could not all meet together in one place or Congregation to communicate in all acts of worship: But in the Church of Jerusalem there was not only some great number of believers which could not suddenly be told, but many such great sums: Ergo, they could not all meet together in any one place or Congregation to partake in all the acts of worship: for the Major, it is evident, yea so apparent by the very light of reason, that no judicious Christian can deny it; for all men know that ten thousand may suddenly be told, if five thousand may suddenly be said; and they likewise know that ten thousand cannot meet together in any one place or room, or in any one Congregation to communicate in all the Ordinances; this I say all men know by the very light of natural understanding, and as by daily experience they are taught; much more by the same reason they will be convinced that many such great numbers cannot meet together in one Congregation to communicate in all Ordinances; all this, the very light of reason suggests to any man: and therefore cannot be denied; so that the Major of my syllogism is undeniable: and for the Minor, besides the holy Scripture that asserts there were many ten thousands, we have Master Knollys his concession, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth ten thousand, but always is taken for some great number that cannot suddenly be told; and the word of God saith there were many Myriads, that is many such great numbers: therefore by Master Knollys his own interpretation of the word it followeth, that there were more believers in the Church of Jerusalem then could all meet in any one place or a few to partake in all acts of worship.  
And now I will briefly examine his following discourse, though it be little to the purpose, the vanity of the which having been so often again and again discovered in the foregoing treatise. And then I will come to my brother Burtons' answer. Master Knollys his words are these. Neither can the Doctor make good from those Scriptures he produceth pag. 62. to wit Acts the 1. vers. 21. 22. Chapter 6. ver. 2. 4. and chapter the 8. 1. that there were almost an hundred Preachers and Ministes, besides the twelve Apostles in the Church of Jerusalem, etc. for answer in a few words, I boldly affirm what the Scripture teacheth me, viz: that before the persecution we read of in the 8. chap. v. 1. and before the dispersion and scattering of the believers, besides the Apostles there were in the Church of Jerusalem almost an hundred Preachers and Ministers. And for this the Word of God is clear and evident: as in Acts the 1. verse 21. 22. Wherefore (saith Saint Peter) of these men which have companyed with us, all the time the Lord Jesus went in and out amongst us beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of the resurrection; and they appointed, two Joseph called Barsabas and Mathias.  
Out of the which words these ensuing truths do necessarily follow; first, that they that were assembled here with Peter and the other Apostles were ancient Disciples; for saith the text, they were such as had companyed with the Apostles, all the time the Lord Jesus went in and out amongst them, beginning from the baptism of John etc. and therefore must needs be such as had been diligent scholars all that time in Christ's school and such as were well instructed in all Christian principles as is easily gathered out of the very words; for any one of them were thought fit in the Apostles judgement to succeed Judas in his place and to be an Apostle, in regard that they had heard and seen all things Christ both spoke and did till his death and ascension; for otherwise they could not have been witnesses of all things to his resurrection. All this I say in the first place doth necessarily follow.  
Secondly, this truth also doth ensue out of the foregoing words, that either all those men were Ministers, or the most of them: for in express terms it is related, that they had accompanied the Apostles the time the Lord Jesus went in and out amongst them, beginning from the baptism of John until Christ's ascension. Now amongst those that conversed with the Apostles, besides John scholars Christ had seventy Disciples all Ministers, which he sent out two by two into all Cities to preach and to work wonders, who came back again to him, rejoicing that the devils were subject unto them, and they still waited upon Christ's Ministry; we read also of many of john's Disciples that came unto Christ, all which were Ministers likewise, and such as preached and baptised: and all these were with Peter and the rest of the Apostles at this time, & continued with them till the persecution: for we read of no departure of them, or separation till then: and all these were men of singular gifts and graces, and such as by the Apostles were thought fit to succeed Judas in his Apostleship, and therefore were all Preachers and Ministers by Office, and were such as had been formerly sent out by Christ or John the Baptist to preach and baptise and to work Miracles, and therefore I affirm were all Ministers and Preachers by their place and Office; and not only gifted brethren: and the Scripture is so clear in it, as nothing can be more apparent: for it saith Wherefore of these men which have companyed with us all the time the Lord Jesus went in and out amongst us beginning from the baptism of John unto the same day he was taken up from us, must one be ordained etc. Wherefore of necessity they must needs be ancient and inveterate Disciples and Ministers by Office, or otherwise the Apostles would not have judged them fit for an Apostleship. And all these continued with the Apostles in Jerusalem for aught any thing related to the contrary till their persecution, and were of the Presbytery in that Church: and then it is said they were all scattered saving the Apostles: therefore those that went abroad Preaching the Word after their dispersion and publishing the gospel, were Ministers and Preachers by Office, which taught by the way of Sermons in all places where they came, and not out of charity as gifted brethren as I have formerly sufficiently proved upon that place, whether I refer the Reader, and therefore shall not fear here to conclude that of necessity there must be an innumerable company of believers in the Church of Jerusalem, that had employed so many faithful Ministers and diligent Preachers almost an hundred so long a time, and the which in this their hottest persecution took up and employed twelve of the most painful and laborious Ministers in the world, who spent all their time in Praying and Preaching amongst them: and for the performance of each of their duties, all intelligible Christians will also gather, that they must necessarily have several Congregations and Assemblies: for all of them could not preach together at one time and in one place or room, and therefore there were many Assemblies and Congregations even under the persecution in the Church of Jerusalem, the which afterward were exceedingly multitplyed and increased when the Churches had rest as the Scripture recordeth, the which amounted to many ten thousands; all the which could not then possibly meet in one Congregation or a few. And this shall suffice to have answered to what ever Master Knollys and I. S. had vainly and impiously to cavil against such of my Arguments as they thought themselves best able by their learning to deal with, for the seducing of unstable and ungrounded people. And now I come to what my brother Burton hath to say against all my foregoing Arguments. Whose words are these.  
But I come briefly to your Arguments, whereby you would prove your classical Presbyterian government, and so upward. The pattern hereof you take from the Christian Church at Jerusalem. Hereof many Arguments, or rather words, and tautologies you multiply, and toil yourself and vex your Reader withal, which you might have reduced to one. It is in sum this.  
In Jerusalem were many Christian Congregations, and all these made but one Church, and so were governed by one Presbytery.  
But the Church of Jerusalem, being the prime Apostolic Church, is a pattern for all succeeding Churches.  
Ergo, all Church government ought to be regulated by that, and consequently by a Presbytery over many Congregations.  
As for your indefinite enumeration of those multitudes baptised by john Baptist, and by Christ's Disciples, we take no notice of them, unless form into a Church or Churches: but following the express Scripture, the first form Church we find is in Acts the 2. which though consisting of five thousand, yet it was one entire particular Church, and not Churches; and they continued daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place together (vers. 1.) and in the Temple (ver. 44. 46.) growing from an hundred and twenty (Acts 1. vers. 15.) to three thousand more (Chap. 2. 41.) and then in all to five thousand (chap. 4. 4. and all these but one Church, which assembled together to hear the Word in the Temple; and although they wanted a convenient place so spacious, as whereinto break bread, or receive the Lords Supper altogether, so as they were constrained to sever themselves into divers companies, in several private houses to communicate; yet this severing was not a dividing of the church into so many distinct formal Churches, or Church bodies, being but so many branches of one and the same particular Church; which though you call so many Congregations, yet properly so many Churches they were not. And therefore you never read the Churches at or in Jerusalem, but the Church of Jerusalem. And this no national Church neither, witness those Churches in Judea Gal. 1. 22.  
Whereupon I answer to your Argument; and first to your proposition. I deny that those congregations you name are so many Churches properly so called, having their distinct Officers and Members united into one Church body respectively: This I put you to prove: And without proving it, your 11. or 12. sheets spent about that argument, prove to be mere waste paper. And for your assumption, that the Church at Jerusalem as being a prime Apostolic Church, is therefore a pattern for all succeeding Churches, and therefore for a classical Presbytery over many Churches: You must first prove your proposition, as before, that there were many Churches in Jerusalem constituted in their distinct forms and bodies.  
Secondly it being no more than one entire particular Church (and not any Diocesan, or provincial Church, or the Presbytery thereof classical (as you would bear us in hand) it is a pattern for all particular Churches in succeeding ages; and yet by your favour not so perfect a pattern, as no Apostolic Church besides it should also come in to make up the pattern complete. For we are necessarily to take all the Churches in the New Testament together, to make up one entire and perfect Church pattern. For in the Church at Jerusalem, we find election of Officers, but we find not expressed that part of discipline for casting out of corrupt Members, as in the Church of Corinth, and so in the rest. For the Churches were not brought forth to full perfection in one day. Their very constitution had a gradual growth. The Church at Jerusalem had not at first Deacons, till there was a necessity; and the largeness of the Church required seven Deacons, which is no pattern for every Church to have seven Deacons. The sum is, to make up a complete pattern, not only the Church at Jerusalem, but that of Corinth, of Ephesus, those of Galatia, that of Philippi, and the rest, are to be conferred together, that each may cast in its shot to make up the full reckoning, that so what is not expressed in one, may be supplied by the rest, to make one entire platform. For the Scripture consists of many parts, as so many Members in one body; one Member cannot say to another I have no need of thee, 1 Cor. 12.  
Again, the Church at Jerusalem, if it must be a pattern for all other Churches, then in this that all other Churches must be subject to some one Church, because (Acts 15.) things in question were there debated, and determined, and sent to other Churches to be observed. But for as much, as that Church, at that time in those things was infallibly guided by the Holy Ghost, wherewith the Apostles there were inspired, in which respect their resolutions were with authority, it pleased the Holy Ghost and us (that which no particular Church since the Apostles could ever say) it followeth that the Church then at Jerusalem remains not in all things a pattern for other Churches; for a pattern must be in all things imitable and perfect.  
Lastly, for appeals so much agitated, and pressed, I have said enough before, and elsewhere (as in my vindication) to vindicate the right use of that in point of Church matters. And so I pass briefly from your first question to your second; which is concerning the manner of gathering of Churches, and admitting of Members and Officers.  
I have set down my Brother Burtons' expressions at large, that all men may see how fairly I deal with h●m: ●s for his censure upon all my Arguments, that went before, by which I proved my first Proposition, that they are rather words and tautoligies than arguments, by which I toiled myself and my Reader, I pass it by, as neither regarding his prayses, nor sleightings, who was never yet constant to the Principles either of Humanity or Religion, but like the chameleon he speaketh of page 3. receives impressions of sundry forms changeable according to the present condition: And as it is said of King Henry the eight, that he never spared any man in his rage, so it may truly be averred of him, that he never spared any in his fury & passion, neither living nor dead, upon the least conceived displeasure against them; no not those he was most obliged to, as all that have been familiarly acquainted with him, and his frothy Pamphlets and language can testify: for he spares not the King himself, nor Parliament upon all occasions, to the one of which notwithstanding he was not only obliged in all loyalty as a subject, but as a special servant: and to the other, if ever any man was engaged in all the obligations of duty and veneration, he was, who is bound unto that great council for his Liberty, which is the life of life, and for his honour and good name, which is better than life; and yet he hath spared neither, but hath most unchristianly, and undutifully, and that publicly and privately aspersed them upon all occurrences: and therefore if at pleasure he can vilipend, sleight, traduce and speak evil of those dignities, I may not think myself aggrieved, if he most unbrotherly in his scribble abuse me.  
Yea, I am so fare from being offended at him, for this his so dealing with me, as I think myself honoured by it, and account it matter of rejoicing, having learned that lesson of my heavenly Master, That when men revile me, reproach me and speak all manner of evil of me falsely, for his name's sake, that I should rejoice and be exceeding glad; for so they have done by all the Prophets, Matth. 5. Luke the 6. and Paul took such dealing from the false Teachers of his time, for matter of triumph, (2 Cor. 12. verse 10.) saying, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, for when I am weak then am I strong. This I apply unto myself, who have suffered as much from him, and those of his party, in reproaches, in persecutions, and in all manner of reviling and blasting language, as their daily Pamphlets and words can witness, as any man now living; and for no other cause that I know of, but that I maintain the truth against error, and oppose the novelties and groundless opinions of the times; all the which will the more aggravate their judgement; because they did as immoderately praise me (as can be proved) before they knew my differing opinion from them, as they do now maliciously and causelessly vituperate me: and the Lord knows, that I am not changed in my opinion in any known truth from what I both believed and to my power practised, above these thirty years; neither had I any reason to vary from my Principles, they being grounded upon the unerring word of truth: and therefore for my brother Burtons' and his parties slighting of me, and my endeavours, I wave them as mere Grolleries, knowing that my books have been read by more judicious men, then either himself, or any of his Fraternity, and have had the approbation of learned men at home and abroad.  
And now I come to his Argument, for he hath not so much candour, and fair dealing in him, as to lay down my reasons, that the Reader might see the grounds of truth, but conceals them all, and makes a syllogism of his own, or else hath borrowed it, from some of his American friends, and fetched it out of the new World: For I never read the like in either Europian or Asian Writer; no nor in any African Author: & yet that Country was famous for Monsters, and usually esteemed to be the Mother and Nursery of prodigious births, and yet such a syllogism I never saw brought forth by any of that Nation, as this of his framing: and I am confident that every sucking Sophister will be ready truly to say of it, as he falsely speaks of those multitudes baptised by John & Christ's disciples, that they were not form into a Church or Churches: the same I say, will any but a Novice in the Art of disputation conclude of his syllogism, that it hath neither form, mood, or figure: and that I could easily make evident, were it not for mispending of precious time, and that I desire not to displease the good old Father, in discovering his nakedness, and infirmities, who if he were so highly offended with me, because he conceived I meant him, when I spoke of a baskethilted beard, how much would he be enraged, if I should discover his ignorance, and make it appear, that he is a mere stranger in the art of logic, which he would persuade the world he were so great a Master in.  
But leaving that, I will come the matter in hand, which is of public concernment: and in the first place, I must needs blame him for his sacrilege and unjust dealing, who at one time robs the Church of Christ of such multitudes of believers as were converted and baptised by the Baptist and Christ's Disciples, and by them added unto the Church of the Jews, who were then the only visible Church upon earth, and proclaimed by Christ himself (John 4.) to be the only true worshippers, who saith that Salvation was of the Jews, and that the Samaritans, worshipped they knew not what. Now to the Church of the Jews those true worshippers, those that were converted by John the Baptist and Christ's Disciples, and baptised into Christ, were added: and therefore they were worthy to have been taken notice of by my brother Burton, as form into a Church or Churches, if believing in Christ, repenting and being baptised in his name and by his authority, be sufficient to make men members of a Church: for as the Catholic visible Church consists of many Nationall, provincial, and Presbyterian Churches, so did the Nationall church of the Jews of many city & Countries, Churches which were in their Dialect called Synagogues, which is the same with our Churches both in cities and countries, as all the learned well know; for in all those Synagogues they partaked daily in the moral worship, and had the Preaching of the law and the keys of Heaven. Now then when those multitudes that I enumerated in my arguments, baptised by John and the blessed Apostles, and the seventy Disciples were all gathered into Christ's fold, and made his sheep and true believers, and that by the Preaching of the gospel, and hearing of the voice of their Pastors, and had amongst them all those sealing and discriminating Ordinances, that were sufficient not only to form them into a church or churches, but to difference them from Pagans and Infidels, as who were Israelites, to whom pertained the adoption, and the glory, the Covenants and the giving of the Law, and the Service of God, and the promises, as Saint Paul speaketh, Rom. 9 vers. 4. all which I conceive were sufficient and available to make any then living, members of Christ's Church.  
I say, when they had circumcision, and the Passoever, & baptism, and the Law and the gospel and that worship of God that he had established amongst them, and were his peculiar people, of whom Christ had given this testimony that they were his true worshippers, and when they were also gathered in according to Gods own appointment, by the sound of the gospel and by the preaching of Faith and Repentance and by the Ministry of the Word, as all the Prophets had formerly gathered Churches, than those that were baptised by john, who was a Prophet sent of God (Luke the 3.) and sent to baptise (John the 1. 33.) and those that were baptised by the Disciples who were sent from Christ as he was from his Father who said Go teach all nations baptising them, etc. all they I say aught by my brother Burton and all the Independents to be taken notice of, as form into a Church or Churches, what so ever he and I. S. say to the contrary, who in this agree, that those that were baptised by John and by Christ's Disciples were no Christians, much less cast into a Church mould, according to the New-Testament form, and lest of all that they were members of one Christian Church at Jerusalem. These are J. S. his formal words pag. 9 So that whiles these men will dispute against the truth, they blaspheme and give the Spirit of God the lie: for Christ hath said, that they that hear his Disciples, hear him, and that they that hear his voice are his sheep; now, when all those that were converted by their Ministry, and were in token of their faith and obedience baptised, and had given up their names unto Christ, they were all incorporated into his fold, which is his church, his mystical body, and were moulded into a church or churches, and so they are set down to us in the holy Scriptures as believers and true members of Christ's church; and therefore form into a church or churches; for there is but one Shepherd and one sheep-fold, and Christ had then no other church on earth that we read of but that of the Jews; and which is yet more, it was a reformed church; for Christ had cast out all the Buyers and Sellers (John 2.) out of the Temple, and calls it his father's house, and the house of prayer, so that it was now a pure church, and cleansed from all pollutions, and in the which all Christ's Ordinances were in their purity; here was the Preaching of the gospel, the Teaching of the Law, and all the sealing Ordinances, both old and new: here was Circumcision, the Passeover, Sacrifices and Ceremonies, here was baptism and the Lords Supper or breaking of bread; here was the true Invocation or calling on the name of God, and that in the house of Prayer, where all Supplications were heard, and that before Christ's death: Here we have all the materials for the making or forming of a church or churches, or casting of Christians into a church mould according to the new-testament form (to speak a little in the Independents dialect) for here we have visible Saints in multitudes, devoute men and true worshippers from out of all the Nations under heaven (Acts 2): here we have Christ and his twelve Apostles, and his seventy Disciples, Elders and Teachers in abundance, besides many Women that followed him and ministered unto him; here was no want of Ministers and Officers and Members of all sorts besides innumerable multitudes of believers and criers Hosanna, and all this before Christ's death, as well as after, and all these Christian believers, and such as did partake of all sealing and saving Ordinances sufficient to cast them into a church mould, and to form them into a church or churches, as well as after Christ's ascension: and therefore my indefinite enumeration of those that were baptised by John and Christ's Disciples, aught by my brother Burton and I. S. and all the Independents to have been taken notice of as form into a church or churches, without Christ and his blessed Apostles who partaked in all Ordinances, be not in their esteem reputed Christians and form into a church, or cast into a church mould, which were blasphemy in any to think, and therefore is much more the height of wickedness in my brother Burton and I. S. to affirm and Print: for I. S. his expressions I produced them often before. I will now set down my brother Burtons' formal words, which I cannot but reiterate.  
For your indefinite enumeration (saith he) of those mulititudes baptised by John, and by Christ's Disciples, we take no notice of them unless form into a church or churches; but following the express Scripture, the first form church we find is in Acts 2. These are his words and that in the name of all the Independents, saying we take no notice of them. So that by this, all men may gather that in the Independents language, and in their Divinity, john Baptist, and all Christ's Disciples with Christ himself and all Christian believers in Christ's time, and all that by baptism were received into Christ's fold and church, and such as had given up their names to Christ, were not worthy to be taken notice of by the Independent brethren who esteem of them all as no Christians, but a deformed church, and not cast into a church mould: For my brother Burton peremptorily affirms, and that in the name of all the Independents pag. 11. that following the express Scripture, the first form church we find is in Acts the 2. So that they all profess, they read of no form church, nor of no church cast into a church mould, according to the new-testament form, till after Christ's death; and that expr sly set down for the time of it Acts the 2. So that the Christian church before Christ's death and ascension was deformed; that is to speak plainly, that John the Baptist, Christ and his holy Apostles and all Christians made by them, were not moulded up as they ought to be and form into a Church or Churches; which if it be not the height of blasphemy, I refer to the judgement of any intelligent Reader! Amongst them in their new moulded congregations, a Pastor & a Teacher, and two Elders, and a Deacon and five or six brethren more and three or four Sisters can make up a form Church after the New Testament form; Now is there any man so stupid and brutish as will not conclude that where Christ was the great Pastor and Shepherd of our souls, and where there were James and John the sons of Zebedee two Teachers or Doctors, those Bonaerges, those sons of Thunder, and eight or nine Elders with seventy Disciples all Saints all whose names were writ in heaven with multitudes of believers with many women that followed Christ the great Shepherd of our souls, who had also a Decon amongst them, Judas by name, that all these could not or did not make up a form church or churches, when ten or twelve in their whibling congregations, so qualified as formerly, can make a form church after the New Testament form? I say he that shall not believe that the Lord Jesus Christ the great shepherd of his sheep, and all his Disciples, scholars and followers cannot as well make a form church, as a few in our new founded or rather confounded congregations, is void of all reason and understanding: And they that shall peremptorily and rashly affirm that they were not a true form church, I proclaim them guilty of blasphemy and deserving most condign punishment: And therefore when my brother Burton and many of the Independents are guilty of this heinous and facinorous crime they ought severely to be dealt with, as prevaricators against the divine Majesty of the King of Saints and King of Kings and against the honour of the Saints in Christ's time, and aught by all Christ's true Disciples and such as love the honour and dignity of their King and Saviour Jesus Christ to be abominated as a company of false teachers, calumniators and horrid seducers, how godly soever they seem to the wrold to be.  
And as all such teachers as my brother Burton and his complices are, aught by Christ's Saints and Servants to be looked on as a company of grand impostors and jugglers: So the poor and despised Presbyterians, who they term sinners and carnal people, and men of earth and enemies of Christ and his kingdom, may comfort themselves in this that they are like their master and his Disciples, and all that were converted by John the Baptist and by the Ministry of Christ and his Apostles and Disciples and baptised by them: for they pronounce of us all, that we are not form into a church or churches, nor cast into a church mould according to the New Testament form, and that we are not members of any true church nor Saints, but enemies of Christ, and at best but converts in part, as if Christ the author and finisher of our Faith, wrought his work to the halves, this I say may comfort all us the poor despised Presbyterians; for the same they say of Christ and his Disciples, and of all that were converted and baptised by john's and their ministry and such as partaked in all Ordinances, of all which they affirm, That they were not form into a Church or Churches according to the New Testament form: for in their babble, there was not a form church, till that we read of Acts the 2. So that neither Christ nor his Disciples nor John the Baptist and his Disciples, nor the hundred and twenty names we read of Acts the 1. in their learning were a form church, nor all the other worshippers the Scripture speaks of Act. 2. nor thought worthy by them to be taken notice of for a church or churches; So that by this bold assertion of my brother Burton and I. S. they do not only oppose the truth, but indeed many of those of their own party and tribe, howsoever they pretend they write in the name of them all, who I am most assured will give them little thanks for this their pains; for to my knowledge the learnedst of them are against them in this point and disavow their opinion: For the principallest of them hold that the hundred and twenty names we read of Acts the first, were a true form church as all their writings and disputes declare: and therefore my brother Burton and I. S. affirming the contrary, in this they oppose many of their brethren as well as the Presbyterians; and for this their temerity, I am most confident they will be highly blamed by all the Judicious of that party.  
And truly if the hundred and twenty names were not a true form church, there was then none upon Earth. And if they had not been a form church according to the New Testament form, they could not have given a form to other churches; for all learned christians agree in this, That it must be a true form Church, that must make others true form churches: For they cannot give and communicate that to others that they have not themselves: this is one of their own principles, and therefore they cannot deny it.  
Now if the hundred and twenty names were a true form church, than all that were baptised by John and Christ's Disciples, and as many as were converted by their Ministry, were a true form church or churches; for they were all form after one and the same way, so that what made the hundred and twenty Names a true form church, made all the other a true form church or churches, if the same cause can produce the same or the like effect.  
And if men would but seriously consider, what it is that is absolutely requisite or necessary and indeed abundantly sufficient for the making or forming of a true church or churches, or for the making of any man or woman a Member of a true form church, they would soon and without any difficulty perceive, That all those that were baptised by John the Baptist and Christ's Disciples were as well form into a church or churches as the hundred & twenty names and those three thousand my brother Burton speaks of, and which he ●alls the first form church: For all those that were baptised by John and Christ's Disciples believed the main points of the christian Faith, and professed subjection unto the gospel of Jesus Christ and his kingdom, as well as the hundred and twenty names and the other three thousand, and this was as much as john the Baptist, Christ himself and all his Apostles required for the forming of them into a church or churches and making of any men or women Members of the same, as is manifest in the second of the Acts verse 38▪ where Peter saith, repent and be baptised. And where likewise it is recorded, That as many as gladly received the Word were baptised, verse 41. and the same day were added to the church about three thousand souls. Neither was there required any more of those converted by Philippe in the church of Samaria, Acts the 8. or of the Eunuch or of the gaoler, or of any other that were admitted into church-fellowship in the Apostles ●imes, then that they should believe and be baptised, as is apparent through the whole story of the Acts.  
Now then when all that were baptised by the Baptist and Christ's Disciples, did all repent and believe, as the Scripture relateth they did, of which the hundred and twenty names were a part as well as those three thousand, than they were all moulded into a church form, and form into a church or churches as well as the three thousand, that my brother Burton confesseth, following the express Scripture, were the first form church.  
And if believing the gospel then, and yielding subjection unto it, and repenting and being baptised were sufficient to make them Members and form them into a church or Churches, then believing and repenting now, and being baptised and yielding subjection unto the gospel is sufficient for the making of either men or women Members and forming of them into a church or churches; for these were the principal things and the only things than thought sufficient by the Baptist, Christ and the blessed Apostles and all the Evangelists for the making of any Members, and that in the apostolical, prime and purest churches. Neither have any Ministers of the gospel in these our days, any other rule to go by informing or gathering of churches or receiving of Members into any church, then that John the Baptist and the glorious Apostles and Disciples of Christ had, all the which notwithstanding did then set up Christ upon his Throne as well as any Independent Ministers in our times: and therefore as it is high presumption and rashness in those of the congregational way to make or frame to themselves and to the Church of God any other rules to go by in forming of churches than those set down by Christ himself, who is only to be heard Mat. 17. So it is a great sin and breach of charity in them to deny those to be form into a church or churches, that observe not their new rules, and yet observe and follow Christ's injunctions and commands: from all which I may well and safely conclude, That when those that were baptised by the Baptist and Christ's Disciples embraced the Christian faith and professed subjection unto it and unto Christ the Messiah, and were baptised by them into Christ or in his name, who were men in office and sent of God to this purpose, as having their commission immediately from him for their so doing; for so Saint John saith, joh. 1. v. 33. He that sent me to baptise, etc. so Christ saith, Go teach all Nations and baptise them, etc. Mat. 28. I say when this was the substance of John & the Apostles commission, and when John performed it accordingly baptising all Jerusalem and all Judea, and all the Regions round about, Matth. 3. and when the Disciples of Christ baptised more than John, John. 4. then it follows that all those they baptised were all moulded into a Church or Churches, as well as the hundred and twenty names (who were baptised by their ministry) and those thousands that were converted, baptised and added unto the Church in the 2. of the Acts by the Preaching and ministry of Peter, and the other Apostles, and were all by the same reason form into a Church or Churches, (not withstanding whatsoever my brother Burton and I. S. speak and dispute to the contrary) and therefore they ought to have been taken notice of by my good brother as form into a Church or Churches.  
And if it be duly considered what the Independents teach and hold concerning a true form Church, after the New Testament form, and according to their Principles, than this very Church my Brother Burton saith was the first form Church we read of, was neither in his own opinion, nor according to the doctrine of those of the congregational way, a true form Church, as not having distinct Officers and Members united into one Church body respectively, and therefore not a church properly so called: and so then it will follow, there was not at that time a true form church in the World, which is impious to say or think, as in the sequel of this tractate by God's assistance I shall abundantly make appear, and that from my Brother Burtons' own words, and from the Independents definition of a Church: and therefore my Brother Burton ought as little to have taken notice of those converted by Peter's Sermon for the first form Church as of those that were baptised by John and Christ's Disciples, for they had not their distinct Officers and Members united into a Church body respectively according to their learning; yea they had not then Deacons at all, nor Elders as many of the Independents hold, nor other of their requisits for the making of a form Church: and therefore it was notachurch properly so called to speak in their Dialect▪ But of these things in their due place.  
I will now examine his following discourse, by which the vanity of my Brother Burton will the better appear, and for the which I persuade myself he will receive if not a severe censure, at least a moderate check, such an one as I causelessly had not long since from a Plumporidge Presbyterian brother, one of their fellow commoners and a trencher friend to that party: for my Brother Burton doth in express words grant that which all the Independents and those of his faction absolutely deny, viz. That there were many congregations and assemblies of believers in the Church of Jesalem: this I say he granteth, which all they deny, attesting the contrary, as all their dissenting Arguments show, who labour to prove that there were not many congregations and assemblies of Believers in the Church of Jerusalem; and in formal words affirm, That there were no more believers in that Church, than did and could all meet together in one place and congregation: for they knew very well that if they should grant that, the day on their side is lost: and this caused Master Knollys by name, and I. S. to come out against me for holding there were many congregations, with a promise, that if I could prove there were more believers in the Church of Jerusalem then could all meet in one place to partake in all acts of worship, that then the controversy would be at an end, and so do all the Independents say, that I ever yet talked with.  
Now my Brother Burton an old Disciple, and Father amongst them, acknowledgeth that there were many congregations of believers in the Church of Jerusalem, & that in its infancy and childhood, and proveth it by reason and arguments, as that there was no place great enough to contain them all; and therefore they were forced into several assemblies, and that the largeness of the church required seven Deacons. These are his own words, by which he proveth many congregations in the church of Jerusalem, which was that I laboured to prove, and therefore he hath done my work. Now all men know where there are seven Treasurers, there must needs be an innumerable number and multitude of believers: For two or three Treasurers would have served any one congregation though it had consisted of many more than five thousand, as daily experience teacheth us. Now that there were se●en at the first appointed, it showeth a mighty vast multitude of believers and Saints; and if in its infancy there were so many ordained, how many more may we suppose were afterward in future times made, when the multitudes of believers daily increased as the Scripture relateth? and these I say are my brother Burtons' own Arguments against himself to prove many congregations of believers at that time in the church of Jerusalem, which notwithstanding, is that all the Independents deny. Now if his brethren do not truly conclude of him, and say, as they did, when he writ his Protestation protested of which he himself was ashamed, that he was a weak man, and unfit for that business, and that he should have left that dispute to those that had many years studied the question, I shall be much deceived: and if I have not been misinformed by some of that way, many of the most approved of them for judgement, have already given this verdict of him, and that for his very vindiciae veritatis, or rather falsitatis, and for his Truth shut out of doors that he was a weak man, and unfit for this employment, as being a man of more passion and choler then grounded reason and argumentation; and therefore would spoil their cause.  
But now to the matter in hand. My Brother Burton acknowledgeth that the believers in the church of Jerusalem, were so many, in the very infancy of it, that for want of a convenient place, as wherein to break bread, or receive the Lords Supper all together, they were constrained to sever themselves into divers companies; and to communicate in several private houses, which concession of his quite overthrows the opinion of those of the congregational way as they call it; yet saith he, this severing was not a dividing of the Church into so many distinct formal Churches or Church bodies, because but so many branches of one and the same particular church, which though (saith he) you called so many congregations, yet properly so many Churches they were not, as not having their distinct Officers and Members united into one Church body respectively. These are his formal words. So that he distinguisheth between church and congregation, as Master Knollys doth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not making them synonimas, as other men and those of the congregational way usually do, and thinks by this his grollery to evade the dint of all Arguments that are brought to convince them. The question therefore between me and my Brother Burton at this time, is, Whether a congregation and a company of believers communicating together in church Fellowship, and in all the saving and sealing Ordinances, be a church properly so called, which my Brother Burton denies, saying, that although I called them so many congregations, yet properly so many churches they were not; and puts me upon the proof of it: and therefore to gratify my kind brother, & to show how willing I am to please his humour I do undertake that work. Now if I can make it appear, & evince, that those several Assemblies and congregations of believers in the church of Jerusalem we read of in the first six chapters of the Acts, were so many several churches properly so called, than he will acknowledge and confess that my elevenor twelve sheets spent about this Argument prove no waste paper; and then also the controversy between us is at an end, and he must turn Presbyterian Dependent if he hath any honesty in him. This then is my task to maintain, and prove that those congregations and several assemblies or companies of believers in the church at Jerusalem, were so many churches properly so called, which by the grace of God and his blessed assistance I doubt not but to make good, although he had sufficiently himself overthrown the Independents doctrine, by the very granting there were many congregations in Jerusalem.  
But by the way, before I come to prove what I have undertaken, I will take this liberty to premise thus much, if That my brother Burton speaketh of the church at Jerusalem be orthodox divinity, viz. that the severing of themselves, into divers companies, and into many several congregations, in several private houses, for the partaking in all the Ordinances, and for the enjoying of all the acts of worship, that they might be the better edified, makes them not so many distinct formal churches, or church bodies properly so called, (because but so many branches of one and the same particular church, the communicating and participating notwithstanding in all the which Ordinances in all ages, was thought sufficient to constitute a formal church, or a church body properly so called): then I affirm the same may be concluded of the Catholic visible church; for that is but one church, and one sheep-fold, as being founded and built upon that one Rock jesus Christ, that only Pastor and shepherd of his sheep; and therefore one of these conclusions must necessarily ensue upon his Principles, viz. if the severing of a particular church into many congregations and assemblies makes them not several churches or church bodies properly so called, as my brother Burton teaches; because it is but one and the same church, and all those congregations are but so many branches of that one church: then the severing of the Catholic visible church into many congregations and assemblies through the world, makes them not so many churches properly so called, because the church of Christ is but one and the same church, and all those congregations are but so many branches of that one church: and so by his learning there shall now be no visible churches upon earth properly so called, although they enjoy all Christ's Ordinances in each of them, for they are but so many branches of that one church. And if this be good Divinity, then let all men turn Expectants and Seekers, for we have not in the world as yet any particular visible form churches; for all these several congregations are but so many branches of that one Catholic visible church: and a branch and a member of a church is not a church properly so called in my brother Burtons' Dialect: and therefore we have no true visible churches, or church bodies upon earth properly so called: this I say will necessarily follow upon my Brother Burtons' unsound Principles and this his opinion, which I am confident upon his more serious thoughts, and when he makes not such haste, (as he confesses he did, when he writ this his book against me) he will acknowledge to be very erroneous.  
But if he shall against all reason, undertake to maintain the same doctrine concerning the Catholic visible church he doth about the church of Jerusalem, I am assured he will be highly condemned by the learnedest of his party as well as by the universal consent of all the judicious Divines in the world, who I know are of a contrary judgement. But I say, if upon mature deliberation he shall acknowledge and grant that the several congregations or churches of believers mentioned in the Scriptures, as that of Corinth, Ephesus, Galatia etc. and their own several congregations in their new gathered churches (howsoever he will not grant that title unto our assemblies) I say if he shall but accord that both the primitive churches and their new congregations be churches properly so called or church bodies, though but so many branches and members of the Catholic visible church, which yet is but one and the same church: then likewise of necessity it will follow, and he must yield unto it, that all those several congregations and assemblies in the church of Jerusalem were churches properly so called, though but so many branches of that one and the same particular church, because as the learned know, all particular congregations and churches that partake in all the Ordinances as they are similar parts of the whole church, so they do all partake of the name and nature of it and are all of them churches properly so called; and therefore by the very same reason I say, all those several congregations and assemblies in the church of Jerusalem being parts of that Nationall city or Presbyterian church, that one and the same church, as partaking both of the name and nature of that church, are all of them churches properly so called; one of those conclusions, I affirm will necessarily follow from my brother Burtons' principles. And for the better evidencing of what I have said, I will add a few words more by way of a corollary, that whatsoever the whole church at Jerusalem had in it to make it the first form church properly so called, the same had all the congregations and assemblies respectively and severally considered, to make every one of them churches properly so called: And therefore if the whole church at Jerusalem may challenge the name of a true form church (as the Independents acknowledge) then the several congregations and assemblies respectively and severally considered, might do the same, and were churches properly so called. For if the whole consisted of visible Saints, so did every one of those several congregations and assemblies consist of visible Saints. And if the whole had the blessed Apostles in it and Christ's seventy Disciples and all sorts of church Officers, so had every several congregation and assembly of that church, though but a part and a branch of the whole. And if the whole church enjoyed all the saving and sealing ordinances and all acts of worship, and continued steadfastly in the Apostles doctrine and fellowship and in breaking bread and in prayer, so did every one of those congregations and assemblies severally and respectively considered: And therefore when all the branches of that one particular church at jerusalem, viz: every congregation and assembly severally considered and as a part, were equal to the whole church in all privileges immunities and in whatsoever is required for the making of a true form church, so that there was nothing wanting to either of those congregations that the whole church partaked in and enjoyed or could challenge for the making it a complete Church, than it followeth and that necessarily, that if the whole church be a true form church and a church properly so called as the Independents confess, that all those congregations & assemblies severally considered were churches properly so called. This I thought good to premise. And now I come to make good what I undertook, which is to prove those several Assemblies in the church of Jerusalem, to be churches properly so called, which I do by this argument.  
All such assemblies & congregations as daily met together in divers companies in the Temple, and in Solomon's Porch and in several private houses, in the fellowship of the gospel, and in the name of Christ, and clothed with his power, and honoured with Christ's presence, being all believers and Saints, and such as gladly received the word, and were all baptised and continued steadfastly in the Apostles doctrine and fellowship, and in the breaking of bread and in prayer, and enjoyed amongst themselves in their several congregations all the saving and sealing Ordinances, and all Acts of worship, and whatsoever privileges and immunities the whole church partaked in (and the which the Independents themselves repute and think sufficient for the making and constituting of a form church) and who also had amongst them in those several assemblies Ministers immediately sent them of God and inspired with the holy Ghost, every one of the which had the keys of the kingdom of Heaven given unto them by Christ himself, with a promise to be with them to the end of the world, and that whatsoever they loosed on earth should be loosed in heaven; and whatsoever they bond on earth should be bound in heaven, and that his spirit also should lead them into all truth; the which Ministers likewise taught them whatsoever Christ had commanded them, and that daily in the Temple and in every house, all and every one of them respectively and severally taken, were true and complete churches properly so called.  
But in the church of Jerusalem there were many such assemblies and congregations as daily met together in divers companies in the Temple and in Solomon's Porch, and in several private houses, in the fellowship of the gospel, and in the name of Christ, and clothed with his power, and honoured with Christ's presence, being all believers and Saints, and such as gladly received the Word, and were all baptised and continued steadfastly in the Apostles doctrine and fellowship, and in the breaking of bread and in prayers, and enjoyed amongst themselves in their several congregations, all the saving and sealing Ordinances, and all acts of worship and whatsoever privileges and immunities the whole church partaked in, and the which the Independents themselves repute and think sufficient for the making and constituting of a form church, and who also had amongst them in those several assemblies Ministers immediately sent them of God and inspired with the holy Ghost, every one of the which had the keys of the Kingdom of Heaven given them by Christ himself, with a promise to be with them to the end of the world, and that whatsoever they loosed on earth should be loosed in Heaven; and whatsoever they bond on earth should be bound in Heaven, and that his spirit also should lead them into all truth: the which Ministers likewise taught them whatsoever Christ had commanded them, and that daily in the Temple and in every house. Ergo, all and every one of those Assemblies and Congregations respectively and severally taken, were true and complete churches properly so called.  
For the Major, no well grounded Christian will deny it, especially the Independents cannot gain say it: for if two or three met together in the fellowship of the gospel and in Christ's name make a true visible church, as those of the congregational way hold and teach; then much more where two or three hundreds are met together in the fellowship of the gospel and in the name of Christ and in the which also they partaked in all the saving and sealing Ordinances, as in the preaching of the Word and Prayer, and in the Sacraments of baptism and the Lords Supper, and that by lawful Ministers and Officers appointed and sent by God himself; I say, by far better reason such a congregation is a true and visible and complete church properly so called, as all rational and intelligible men will easily conclude; and therefore this cannot be denied by the Independents, especially when (as I noted before) it is their own Doctrine, taught in all their writings, and Preached by every one of the congregational way, and confirmed by their own daily practice. And to pass by many books writ of late by the Ministers of New-England and some of the Independent Ministers here amongst us, I will only at this time pitch upon one who hath in my opinion, dealt more candidly than any of his brethren: for he keeps not reserves Donec ad triarios redierit res, but sets down plainly what they hold. I will make bold therefore with his new blazing lights, lately set up, upon that learned beacon, called Truth gloriously appearing from under the sad and sable cloud of obloquy. In the which treatise, pag. 22. and 23. the author in the name of all the Independents declares their judgement, concerning this business, whose words I will set down at large, desiring to deliver their mind in their own expressions rather than in mine, that they may not hereafter accuse me to have picked and chose what made most for me and against them, and left the rest. His words are these.  
Object. It may possibly here be objected, how will it appear that so small a number as two or three joined together in the fellowship of the gospel, do constitute a visible Church?  
Answ. It will appear evident by this ensuing argument. Christ hath given his power, and promised his presence to two or three joined together in the fellowship of the gospel; therefore two or three so joined together, do constitute a visible church.  
The Antecedent is proved from the Words of Christ Matth. 18. If thy brother offend thee, tell him of it; if he refuse to hear thee, take two or three; if he hear not them, tell it to the church: if he neglect to hear the church, let him be unto thee as an Heathen and a Publican. I say unto you, whatsoever you shall bind on earth shall be bound in Heaven, and whatsoever ye shall lose on earth shall be loosed in Heaven. Lo! Here's their power given them by Christ.  
The presence of Christ is promised by them. vers. 20. Where two or three are gathered together in my name, there am I in the midst of them.  
The consequent cannot be denied; for what people in the world may be called a church, if they may not, to whom Christ hath given his power, and promised his presence? If the gifts of Christ be of any force, if the power of Christ be of any efficacy, than they have a right to be so called. Neither is this destitute of learned men, who have given their suffrage to it. Humfred. de religione vera conservanda pag. 24. Ecclesiam cum dico, non unum aut alterum sacerdotem aut ministrum, sed legitimum ac Christianum catum nomino et innuo.  
Besides, the definition of a visible church, will prove the consequent. A visible church is a mystical body whereof Christ is the head, the members be Saints, called out of the world, & united together into one congregation by an holy covenant, to worship the Lord, and to edify one another in all his holy Ordinances. This definition, though it properly look upon a complete church, it is appliable to two or three that are joined together in the fellowship of the faith of the gospel.  
2, Object: But is it like that two or three there is taken for the church mentioned vers. 17. to which Christ hath given his power?  
Answ. I do not say that it is always so taken, for because the church doth frequently consist of many; but this I say, that it may be so taken, as the very coherence of the words shows.  
Beside, it will further appear thus; if two or three may meet together, clothed with Christ's power, and honoured with Christ's presence, than two or three may be the church mentioned, vers. 17. but two or three may meet together, clothed with Christ's power; for they meet in his name (as the text speaks) 1. e. clothed with his power, for name signifieth power in several Scriptures Prov. the 18. 10. Philip. 2. 10. and honoured with his presence: and therefore two or three may be the church there mentioned.  
3. Object. But such a company being destitute of Officers, can be no church.  
Answ. If it had been said, they could have been no complete church, I would have consented. But to say, that they are not a complete church, therefore they are no church, is a Non sequitur.  
A man that wants a hand, or foot, or both, is notwithstanding a man, though a maimed man, Officers do not concur to the esse or being of a church; but to the bene esse, or well being of a church; for otherwise, put case the Officers of a church die, then must the church be unchurched, and so Toties quoties as such a thing happens, which in times of mortality may be often. Again, a company of believers joined together in the fellowship of the gospel hath the matter and form of a church, even before it hath any Officers, and therefore is a Church without them; it hath the matter of a Church, a company believing 1 Cor. 1. 2. Ephes. 1. 1. and it hath the form of a Church, viz. a combining and uniting of themselves together into one body by the bond of an holy Covenant.  
I have spoke some thing the more in this particular, to strengthen such as have built upon this foundation; that upon the reading of any books, or hearig of any arguments on the contrary side, their hearts may not (like the heart of Ahaz Isai the 7. 1. when he heard of the confederacy of Syria and Ephraim) be moved, as the trees of the wood are moved with the wind.  
This is the discourse of that Author, whose words I have related in their full length and extent, not intending at this time to show all the errors of them, which would require a just volume, though occasonally I shall meet with some of them, and make it appear that according to his description of a church, which he hath taken out of Master Cotteos book of New▪ England none of the congregational churches at this day are complete churches properly so called. And if that also my brother Burton speaks, be true, than the very church of Jerusalem (as I said before) which he calls the first form church, was not a true form church properly so called. All this occasionally I hope to make evident.  
In the mean time, I will make use of such Arguments, as the new lights from the Summer lands afford me, for the proving of my major proposition, which was, that, All those Assemblies and Congregations, met together in those several houses at Jerusalem, every one of them respectively and severally taken, were churches properly so called. And this I do the more willingly, because I conceive it will better sound in my brother Burtons' ears, and those of his party, to hear one of their own great Rabbyes who they usually call Giants, and tall fellows, then to hear me, who at pleasure they style a Pigmy and dwarf; from his words therefore I thus argue.  
If two or three met together in the fellowship of the gospel and in Christ's name, and clothed with his power, and honoured with his presence, do constitute a visible church, as he asserteth and laboureth to prove in the name of all the Independents: then much more two or three hundred met together in the fellowship of the gospel and in Christ's name, and clothed with his power, and honoured with his presence, having amongst them also their lawful Officers and Ministers, and enjoying likewise all those saving and sealing Ordinances within themselves, which the Independents confess are sufficient for the constituting of a Church properly so called, than I say, and that with far better reason, that such a company do constitute a complete visible Church or a Church body properly so called: but in the Church of Jerusalem there was not only two or three met together or two or three such Assemblies and Congregations, but at least twelve, if not half twelve score, yea innumerable, in all and every one of the which, they met together in the fellowship of the gospel and in Christ's name, and clothed with his power, and honoured with his presence, and in all and every one of the which respectively and severally, they had also their lawful Officers and Ministers, and enjoyed all those saving and sealing Ordinances, which the Independents confess arr sufficient for the constituting of a Church properly so called. Ergo all and every one of those Congregations severally and respectively considered were Churches properly so called.  
This Argument is grounded upon the Independents own Principles, and upon their very words, and corroborated with their own reasons, For what people (say they) in the world may be called a Church, if they may not, to whom Christ hath given his power, and promised his presence? If the gifts of Christ be of any force, if the power of Christ be of any efficacy, than they have a right to be so called. Thus the Independents speak; and therefore without they will renounce their own Principles, and abjure all reason, and the very light of understanding given them of God, they must acknowledge those several congregations in the Church of Jerusalem to be Churches properly so called, as having in every one of them whatsoever they think requisite and sufficient to constitute a form Church; for there were in each of them respectively such Ministers and Officers, as to whom Christ had given his power, and promised his presence, and that to the en● of the world, Matth. 28. vers. the last. They had also in all those congregations, all those privileges, Immunities and Ordinances, the enjoying of the which the Independents think sufficient to make any one of their new congregations a complete and form church, or church body properly so called: as for their Ministers and Pastors, they had all the blessed Apostles amongst them, and Christ's seventy disciples, and many other Preachers abundantly furnished with all gifts as who had gone in and out with Christ from the very beginning of his and john's Ministry, the meanest of which was thought fit to be an Apostle, as is manifest from the first of the Acts; and they had amongst them also in their several congregations, many believers and Saints, and all of them extraordinarily gifted and qualified, and such as continued steadfastly in the Apostles doctrine and fellowship, and in the breaking of bread, and in prayers; therefore they were visible Churches, (I do not with the Author say mystical bodies) the Members of the which were visible Saints, such as were called out of the world, and united together in their several congregations, and that with the holy covenants of baptism, and breaking of bread to worship the Lord in all his holy Ordinances, and therefore they were so many complete churches, and churches properly so called, as being joined together in the fellowship of the faith of the Gospel, and having in all those assemblies and congregations severally and respectively, both for matter and form, that which the Independents hold ever sufficient to constitute and complete churches properly so called: for the matter of those congregations, they were visible and miraculous Saints, not ordinary ones, as being inspired with the Holy Ghost, and having amongst them Officers and Ministers of incomparable sanctified & transcendent endowments, viz, the holy Apostles, all the which were led into all truth by the Spirit of God, who spoke in them and by them infallibly, who had all and every one of them the Keys of the kingdom of Heaven, viz. the power of order and jurisdiction, by which they preached the Gospel, and ordained and constituted all other churches, and gathered and form churches, both in Jerusalem, and in all other cities and countries wheresoever they came.  
And as in all those congregations and assemblies they had the materials both for Officers and Members of true complete form churches; so t●●y had likewise that which the Independents call the form of complete churches properly so called, to speak in their own language; for they were all united and combined together in all and every one of those several congregations, by the bond of an holy covenant or covenants; as that of baptism, and breaking of bread, those sealing Ordinances; and they had the preaching of the Word and prayer amongst them, in all which Ordinances every one of those several congregations did daily partake with the Fellowship of the Apostles, all which in these our days are thought sufficient by those of the congregational way to make any of their Assemblies a true and complete form Church, and a Church properly so called: so that wheresoever according to their own Doctrine and Principles, they enjoy all these Ordinances in their several meeting houses with a Pastor and Doctor, and an Elder or two and a Deacon, and three or four good women, and as many men, every one of these several Congregations challenge unto themselves (though they consist but of ten or twelve) the name of a formal and complete Church properly so called, and do conclude, that they are so many Churches properly so called, in all which they affirm and no where else that Christ is set up as King upon his Throne.  
And therefore if all the several Congregations of the Independents considered by themselves respectively & apart, may properly in their opinion be called churches, and that for the enjoying but some of the above mentioned Ordinances and privileges, that all those several Congregations in the Church of Jerusalem did completely partake in, than all good reason will conclude that all these several Assemblies in Jerusalem respectively and severally considered were complete churches properly so called; and that (as I said before) with a great deal more and better reason by how much it is certain that those congregations and several assemblies of believers in the Church of Jerusalem had both for Matter and form and all other requisits, whatsoever in these our days can make a complete Church or Churches properly so called.  
And this that I have now said for the confirmation of the Major Proposition of my Argument may suffice, it being grounded upon the Independents own Principles and Doctrine, so that I shall not need any more Reasons for the corroborating of the truth of the same.  
As for my Minor Proposition, they that shall read but the first six Chapters of the Acts, and the 18. of Matt. and the 28. of the same book, and the sixteenth and twentieth of Saint john's Gospel shall find it sufficiently confirmed; yea, my Brother Burton denys not, that there were many congregations in Jerusalem.  
So that now, I hope every judicious and intelligible Reader from all the foregoing Discourse will see, that I have proved what I undertook, viz. that there were not only several Congregations and assemblies of believers in the Church of Jerusalem (which all the Independents, saving my Brother Burton deny) but that all those several congregations and assemblies, severally and respectively considered were Churches properly so called (which my Brother Burton thought a thing impossible to be evinced) and that all those congregations and Assemblies notwithstanding made but one Church, and were all of them under one presbytery governed communi consilio Presbyterorum, which my Brother Burton & all the Independents do acknowledge; and therefore of necessity it must follow there was in Jerusalem a subordination or combining of many Churches; all which nevertheless were called but one Church, as being under one government, as the Churches at this day of Geneva, Bazill, and of the other reformed Cantons, all the which consisting of many congregations or churches properly so called, being united and combined together and subordinate, make up but one Church in their several Precincts, after the example of the Church at Jerusalem, and the other Primitive and purest Churches, the government of all the which was left as a pattern of imitation to all succeeding 〈◊〉 to the end of the world, to teach them to unite and combine themselves▪ there for the better and more orderly governing & regulating of them.  
And it is very fit, that as the Mother Churches, and those the most purest ones, were ruled and ordered, so should all the Daughter Churches be moderated and regulated in all following Generations to the full consummation of all things: yea, all reason will persuade any intelligible man, that a council or college of grave Divines and experienced men, and men of Knowledge, Learning, and Integrity, should know a great deal better how to govern, than a few giddy headed, witless and worthless men, & women, which most of the new Congregations consist of.  
Now in all the Primitive and apostolical Churches we find this kind of government, as in the seven Churches of Asia, the which consisted of many and several Congregations in their several Precincts, and yet made but one Church in their particular Jurisdictions, and all those my Brother Burton speaks of, and which he brings in for the making up of a complete pattern of Church government, were so governed communi consilio Presbyterorum, as that of Ephesus, as I shall by and by briefly prove, after I have answered to what my Brother Burton hath yet to say in this business, to whose words if any credit may be given, than the Church of Jerusalem itself which he calls the first form Church, was not a perfect form Church; for he accuseth that of imperfection, and not that only, but all the other Primitive and apostolical Churches, saying that they were not complete within themselves; so that to make up a complete pattern of a true constituted Church, we must borrow something from each of them; and he affirms, that there is the same relation between church and churches, that is between the Members of the body, every one having need of the other; so that of necessity by this his doctrine they were all dependent, by the which he doth oppose all his brethren of the congregational way, who hold and labour to maintain not the perfection only of every one of the Primitive churches within themselves; but the parity likewise of them, and the equal authority; and affirm that they were all Independent; which opinion of theirs, my Brother Burton overthrows, making them all Dependent.  
But let us hear himself speak. Secondly, (saith he) it being no more than one entire particular Church, and not any Diocesan, or provincial Church, or the Presbytery thereof classical, as you would bear us in hand it is a pattern to all particular Churches in succeeding ages; and yet (by your favour) not so perfect, as no Apostolic churches besides it should also come in, to make up the pattern complete; for we must necessarily take all the Churches, etc. as you may see at large in his words before quoted. I desire the Reader here in the second part of his answer, to take notice of his expressions; where,  
First, there is Petitio principii, an ordinary Error amongst sophistical dealing men: he begs the question, denying the Presbytery of the church at Jerusalem to be classical, which notwithstanding the Scripture sufficiently evinceth, as hath been abundantly proved, viz. that the church of Jerusalem consisted of many congregations, and notwithstanding it was governed by the joint consent and common counsel of many Presbyters, to both which he accordeth, and yet as if nothing had been granted by himself, or said by me, to prove it, he grollishly denieth it.  
Secondly, I shall entreat the Reader to observe, how he doth not only contradict himself, but oppose all his brethren of the congregational way: for they all acknowledge, That the church at Jerusalem, and the government of that, was to be a pattern of Government to all churches insucceeding times, as being a most perfect pattern, and the Mother church, in imitation of the which Government as they pretend, they mould up all their particular congregational churches; saying, that as the church at Jerusalem had an absolute power within itself, and was not dependent upon any other churches, as being complete within itself, so ought every church in like manner, after the example of that church, to exercise all authority within itself, and not have dependency on any other; for in all particulars they avow, the church of Jerusalem was a perfect form church, and the same they assert of all the Primitive and apostolical churches. This I say is the Doctrine of all the Idependents besides himself, that I ever have read or talked with; yea, my Brother Burton, in the beginning of his Answer to his own Argument, saith, that the first form Church we find, is in the second of the Acts. Then if it was a form Church (as he confesseth) & then there was nothing wanting unto it; so that of necessity it must be a complete and perfect church; for that that is deficient and deformed, that cannot be said to be perfect and complete and a form church; now if it were a form church, as he above said, than it was a perfect and an entire church, as all rational men will easily and readily gather. And yet notwithstanding here he affirmeth that it was not a perfect pattern; and therefore (saith he) for the making up of a complete pattern of church government, all the other apostolical churches besides it must come in. By which words of his, I maintain, he does not only oppose all those of his own party, who all hold the contrary, but contradicts himself.  
But let us hear himself speak: of necessity (saith he) we are to take all the churches of the New Testament together, to make up one entire and perfect Church pattern. For in the Church of Jerusalem, we find Election of Officers, but we find not expressed that part of Discipline for casting out of corrupt Members, as in the Church of Corinth, and so in the rest. For the Churches were not brought forth to full perfection in one day. Their very constitution had a gradual growth. The Church of Jerusalem had not Deacons at first till there was necessity. The sum is, to make up a complete pattern, not only the Church of Jerusalem, but that of Corinth, of Ephesus, those of Galatia, and Philippi and the rest are to be conferred together, that each may cast in its shot, to make up the full reckoning, so that what is not expressed in the one, may be supplied by the rest, to make up one Entire Platform. For the Scripture consists of many Books, as so many Members in one body, one Member cannot say to an other I have no need of thee, 1 Corinth. 12. etc.  
Thus my brother Burton confuteth all his brethren, who in all their writings with an unanimous consent hold, that the church of Jerusalem and all the other Apostolic churches were perfect form churches, and absolute within themselves and Independent: where as he blames them all of imperfection, and says, They must all be conferred together to make up an entire platform, which if it be not an opposing of them all and a contradicting of himself, I refer to the judgement of the learned! For he in the beginning of his answer said, The first form church we met with was that in the 2. of the Acts, and yet he here accuseth it of imperfection and failings and therefore not form: for at that time saith he it wanted Deacons, and we find not expressed that part of Discipline for casting out of corrupt members at any time, as in the church of Corinth and the rest: So that by his Doctrine here was a great defect and failing in the Church at Jerusalem, and therefore it was not a church properly so called; for every church properly so called, according to his learning, must have not only a good Discipline but Distinct Officers and Members united into one church body respectively: for these are his formal words page 11. Now a church according to their description truly form and properly so called, is when it hath a particular Pastor, and Teacher or Doctor and two to three Elders, and a Deacon with ten or eleven good men and women, with an explicit particular Covenant; now I shall desire my brother Burton in his reply to send me word which of all the Ministers that were there at that time was the peculiar-Pastor of this form church, and which of them was the Teacher or Doctor or who were their Elders and who were their Deacons for the distinction of Officers and Members united into one church body respectively, is that that makes up a form church properly so called in their Dialect; and therefore if he cannot make all that I require of him clearly appear, than he can never prove either the church at Jerusalem, or any of the primitive and apostolical churches, churches properly so called; for we read not in all the holy Scripture, that any church had a particular Pastor and Doctor peculiar to itself, or but two Elders and a Deacon, with a small company of men and women: or any particular Covenant; but we read that in all the churches there were mighty multitudes of believers and many Deacons, and that they had many Presbyters set over them and church Officers to govern them in common, and nothing in particular of that distinction of Officers and Members united into one church body respectively, with any such Covenant which he and all the Independents say make a church properly so called: and without which in their Language it cannot be adistinct and formal church properly so called: from which I do with very good reason conclude and that from the new light I have from my brother Burton, that either the church at Jerusalem, and all the other primitive churches were not churches properly so called or well form churches according to the new-testament form, which were impious either to think or say; or if they were, that then there may at this day be complete churches properly so called although they have not distinct Officers and Members, united into one church body respectively, but serve their flocks and congregations in common.  
So that all the babble of my brother Burton and his brethren of the congregational way, is but wickedly and unchristianly to abuse the world and to delude poor people when they demand such things of their brethren as essentially necessary for the constituting of a church properly so called as God never required at his people's hands, and of which there is neither precept nor precedent in all the holy Scriptures: for this distinction of Officers they call for in all churches, and many other things they rigidly exact of us for the completing and forming of a church after the New-Testament form, were not in the church of Jerusalem, the mother church, and yet it was by my brother Burtons' confession the first form church and that in the judgement of all the Independents besides himself, a perfect church at that time.  
But because he requres of me to show him distinct Officers and Members, united into one body respectively in all the several congregations in the church at Jerusalem, without which he affirmeth they were not form churches properly so called; I desire of him likewise that he would show me that distinction of Officers and Members in that whole church that he demands of me in its parts, without the performing of the which all that he hath written is nothing; and he must of necessity grant that the church at Jerusalem was not a church properly so called, if that distinction I say of Officers and Members be essential to the completing of a church or churches. For he confesseth at that time he calls it a form church, they had no Deacons, and all the Independents that ever I have seen or talked with, say they read of no Elders in the church at Jerusalem till the 12. of the Acts which was a long time after the first forming of this church: and we read not at any time of any particular Pastor or of any Doctor or Teacher joined with that Pastor as is usually in the churches of the congregational way, but that upon all occasions all the people applied themselves to all the Apostles, and and said Men and brethren what shall we do? and that they continued in the Doctrine and fellowship of all the Apostles and that all things were transacted by the common counsel of all the Apostles, and that they all laid their hands in the Ordination of the Deacons upon each of them; we hear nothing I say of any particular Pastor or Teacher or of any Elders all this while; and yet by my brother Burtons' Doctrine it was a form church then, and we neither hear nor read also any thing of an explicit particular Covenant which the Independents call the form of a church, neither do we read of many things they now rigidly require of all such ●s desire to be Members of their new Congregations practised in that Church. I shall therefore cordially desire of my brother Burton, seeing the underwriters his tributaries have given him leave (as he saith in his Truth shut out of doors) that he should balk no truth he shall meet with in the ploughing up of the Scripture, but should Preach every truth, I say he having obtained this Christian liberty of his Benefactors, and truth being now no more in prison, that he would candidly and plainly without any reserve Do●e● ad triarios redieritres, tell me the next time I hear from him▪ who was the particular pastor in the church at Jerusalem, who was their particular Doctor or Teacher, who were their Elders, who were their Deacons: seeing my brother Burton denieth any congregation to be a church properly so called if it have not its distinct Officers and Members united into one church body respectively; for these are his words; therefore I put him upon this to prove, and without proving it all that he hath hitherto writ both in this book and in his vindication will all prove but waste paper to use his own language. I am confident he will not say that James or Peter were their Pastor or Teacher, or that any of the Apostles were the Pastor or Teacher of that particular church: for they were the universal Pastors of the visible Catholic church, and were extraordinarily sent into all the world as the Scripture recordeth: therefore they could not be either the particular Pastors or Teachers of that church: for as the Independents teach they must be fixed and should not leave their charge and Flocks; neither can my Brother Burton tell which were their Elders; for the Independents say they read of none in the church at Jerusalem till the twelfth of the Acts: and therefore according to their doctrine they then had none: and it seems to be my brother Burtons' opinion; ●or he ●aith the Church at Jerusalem wanted that part of discipline of casting out of corrupt Members, which if they had had Elders, they could not have wanted: and for Deacons, my brother Burton acknowledgeth that at that time he calleth it a form Church, they had none: So that by this I have now said I believe it will be a difficult, if not an impossible thing either for him or any of his fraternity to show me that distinction of Officers and Members in the whole Church at Jerusalem which he requires I should show him in the several branches & congregations; without the which notwithstanding according to his learning it cannot be a Church properly so called, and so then the church at jerusalem itself was no church properly so called.  
Therefore when he is at plough again (as now I understand he is) I desire him that he would furrow up this truth unto me, and show me that distinction of Officers and Members; withal, I desire to be resolved how he comes to make this distinction of Officers and Members, united into one church body respectively, to be the form of a Church, when his brethren of the congregational way make an explicit particular covenant to be the form of a Church, and the Members and Officers to be the materials only of a Church; All these truths I desire and that earnestly, that my brother Burton at his next going to blow he would lay open and discover unto me, and then I will conclude of him that he is a singular tiler and a very good husbandman in Christ's field his Church, or otherwise he will never be fit either to make a complete Independent Country courtier, or an absolute Independent Gentleman, but he shall be a Haberdasher in the small wares of Independency, and with those I persuade myself he will be best able to trade with.  
But in the mean time till I hear from him I will affirm that if it be true he saith, That the Church of Jerusalem wanted Deacons and Church discipline and an explicit particular covenant and many other good things they require of us for the completing of a church or churches properly so called, than that Church was not perfect and complete, and yet we read not that the Saints of those times made any separation from their public Assemblies and Congregations though they wanted Officers and Discipline and many other things required now by them, so that we may learn from those primitive and holy Christians that we ought not to forsake the public Assemblies of the Saints for want of some part of Discipline, or for want of some Officers, or for want of many things they now exact of all Christians for the completing and moulding of them into Church bodies pro perly so called: for we read, That in the Church of Jerusalem they were perfectly converted and were Saints indeed, and yet that for some wants they made no separation, rend or schism from their brethren, but that they daily met together in their public Assemblies, as in the Temple and in Solomon's Porch, and from house to house openly and that in all love and charity with one accord; And yet if my brother Burton and the Independents may be believed, they had neither Deacons, nor Elders, nor distinction of Officers, nor a great part of Discipline nor many other of their requisites: So that from the pious and godly example of those glorious Saints, I learn this lesson, That rents and schisms are not to be made amongst brethren for some failings in any Churches, yea though there be some defects not only in Officers and Members, but a very want of Officers themselves and of a good Discipline also in any Church or Churches: and that they that do make rents and divisions have a great deal to answer for.  
Withal I learn that it may be a true Church though there be a failing in Discipline and a want of some chief Officers and Members: For my brother Burton acknowledgeth, That the Church at Jerusalem was a form Church, although it wanted both Officers and Discipline, and all those things they now require of all such as desire to be made Members in their new Congregations. And therefore if this he now preacheth be solid and orthodox Divinity, and if he may be credited in what he writeth, as there was at that time no just ground of separation from their public Assemblies for want of those things, so there is now in these our days no just cause of separation from our Assemblies; if there be indeed a real want of discipline and Church Officers, which we might long since have enjoyed had not he and his brethren hindered our happy begun Reformation. Especially I say we ought not to separate when there is no failing or want in any dominative or fundamental point of Religion necessary to salvation, and where all the counsel of God requisite to eternal happiness is daily publicly taught in every one of our Congregations and Churches, all which the Independents themselves do acknowledge we want not.  
Besides it is granted by all orthodox Divines, that Discipline makes not for the esse but the bene esse of a Church: Yea the Independents themselves hold, That Officers in a Church make not for the esse, but the bene esse of it, as the New Lights from the Summer Islands apparently delucidate: For they say, Though the Officers all dye, yet the Church ceaseth not to be a church.  
But to return to the matter in hand: Whereas my brother Burton affirmeth that the Church at Jerusalem wanted Discipline and that it had not Deacons at first, and that the Churches were not brought forth to full perfection in one day, and that their very constitution had a gradual growth, I maintain that in all he asserteth, he is not only exceeding erroneous and ignorant, but understandeth not the very doctrine of the Independents, who are all against him in those his assertions; for they all acknowledge and in express words affirm it in their writings that all the Officers of the church were virtually in the Apostles, saying they were Pastors, Teachers, ruling Elders and Deacons, etc. And therefore they wanted neither Deacons nor Elders (if their concession be true) nor any church Officers, which is point blank against my brother Burton his opinion. They confess likewise that all the Apostles and every one of them, had the keys of the kingdom of Heaven, that is, the power of order and jurisdiction, viz: the key of knowledge and authority: And therefore they had also in the church of Jerusalem that part of Discipline of casting out corrupt Members. They acknowledge in like manner that all the Apostles had equal power amongst themselves, and that they had authority over all the churches as having the care of all the churches who were committed to their charge, and that they left both the Presbyters and people in their several churches to the exercise of all their particular rights, & impeached neither of them of their liberties. And they do also confess that as Paul by his own authority did excommunicate Hymeneus and Alexander. 1 Tim. 1. ver. 20. and others: so might the other Apostles have done, if they had had the like occasion given them, and might have put any church, not only in mind of their duty and reproved them for their neglect of Discipline, but have enjoined and commanded them also to have put it in execution, as both Paul did the church of Corinth, and Saint John the seven churches of Asia: which were all well constituted, and well and perfect form churches, by their first constitution and brought forth to full perfection in one day, so as they had no need of a gradual growth as my brother Burton affirmeth. All these things I say, the Independents do accord unto. And all reason will persuade any well grounded Christians, That the church of Corinth was a perfect church at its first constitution before the incestuous person appeared in it; and the same they will say of the other seven churches in▪ Asia, before the doctrine of the Nicolai●tans and that of Baalam and Jezabell sprung up in them, and before those lukewarm Laodiceans appeared and all the other offenders there spoke of; all the which were so far from adding any perfection to those churches, as it was a deformity to them all, to have such creatures and failings amongst them, and it was reputed their great sin to connive at them and suffer them to be amongst them and in their bowels, which by their first constitution they had power to have cast out: For it is well known that all those churches at their first plantation and founding had all of them their Presbyters and Elders and all other Members and Officers as consisting of Saints, and had in all those several churches both the power of order and jurisdiction and the power of the keys; and this in their first constitution; and therefore had no need of a gradual growth but were all brought forth to full perfection the first day contrary to my brother Burtons' doctrine.  
And it is confessed likewise by the Independents and by my brother Burton himself, That where there are Church Officers as a Pastor and Teacher with an Elder or two and a Deacon, and where there are a few visible Saints if they amount but to the number of twenty, nay if they be but ten or twelve gathered together according to their method, that there is a complete form Church where Christ is set up as King upon his Throne, and that this Church is clothed with Christ's power and honoured with his presence, the which likewise wanteth nothing for matter and form, but hath plenary authority within itself; and therefore is as complete a Church within itself as any church in the world; by all which it must necessarily follow and that upon their own principles, that it is brought forth in perfection in one day and hath no need of a gradual growth.  
Now I shall never beleevethat those glorious churches founded by the holy Apostles in every city in the which they had their Elders and Presbyters and all other Officers appointed them, the which churches also consisted of visible Saints, that they were not at their first constitution as complete churches, and in the which Christ was not as well set up upon his Throne, as any of our new gathered churches of the congregational way. Yea it were an impiety to think that the blessed Apostles did not know how to gather churches and how to set up Christ upon his Throne in them, and how to bring them to perfection in one day at their first constitution as well as our brethren the Independents, who notwithstanding do all proclaim they but imitate the Apostles, both in the gathering and constituting of their new churches. And therefore if the Independent congregations, are all completed at their first founding and constitution, and be all complete within themselves, as having plenary authority and power within themselves, much more had all the apostolical and Primitive Churches absolute jurisdiction within themselves at their first constitution, which is yet more manifest from the reproof given to the Church of Corinth by S. Paul who blameth them for not casting out the incestuous person; and from the reproof given to some of the 7 churches of Asia by Christ himself: For otherwise they if they had not been perfect and complete at their first constitution, might have replied and answered, That they had no power to cast out corrupt Members, and that their churches were not completely moulded up at their first founding, and that they wanted that part of Discipline; but none of these churches pretended any such thing, neither could they; for Saint Paul had given the church of Ephesus by name a caveat to take heed of Wolves, that would rise up among them after his departure, and had armed them likewise with power and authority for the casting of them out, as it is at large to be seen in the twentieth of the Acts; and that church executed its power in finding out of false Teachers, and is praised for it, though the other are blamed. So that the neglect of this their duty, and not executing of their Discipline was that that was found fault with in them, and that they had not exercised that power that was given them in casting out of those corrupt Members from amongst them. This I say was their failing, and for this were they blamed; so that it was not for want of Discipline or that they were not perfect at their first constitution, but their negligence and their not doing their duty was their sin.  
Neither was the Church of Jerusalem inferior to any other church in power, or wanted that part of Discipline of casting out corrupt Members, as my Brother▪ Burton boldly, and without all reason affirmeth: for it is well known, that the church at Jerusalem had power of life and death, as we may see in the story of Ananias, and Saphira, his wife, the which if it could take away the very life of offenders, as it did theirs for lying to the Spirit of God, than it had power to cast out any corrupt Members, and scandalous persons, if they had had any amongst them, as all reason will dictate to any well grounded Christian.  
But that we read not of any excommunicated in the Church at Jerusalem, it was not for any want of Discipline, or power in that Church of casting out offenders, but because there was no open Delinquents and scandalous persons; for they were all zealous of the Law (as it is well known) and would suffer none in the least to transgress it without questioning them; nay, if they conceived but an offence in the Apostles themselves, they would call them to an account, as we may see Acts the ●1. where they questioned Peter for going in to the Gentiles; and it is conceived by learned and judicious Christians, that the punishment also that was inflicted upon Ananias and Saphira, struck so great a terror of offending into all the Ghurch, (as it is in express words declared) that they durst not in public be vicious; and therefore that made them all afraid of public open and scandal; withal it is recorded that they were all true believers, and Saints in the Church of Jerusalem, and that they continued steadfastly in the Apostles Doctrine, and Fellowship, and in breaking of bread, and prayer, and were all true converts and Saints indeed; now no church useth to cast out Saints, and men of a holy and unblameable conversation, and such as persevere in goodness, and do their duty, but the wicked and scandalous, which when there was none in the church at Jerusalem, there was no need of excommunication, or at least they had no occasion of exercising that part of discipline at that time. For discipline in any church is as Magistracy in a commonwealth or kingdom, which is not a terror to the good, but to the wicked, as Saint Paul speaketh Rom. the 13. it is a comfort to well doers and as, the Magistrate useth the sword only against offenders and Delinquents; so the Officers of the Church exercise that part of Discipline only in casting out corrupt and scandalous Members, (which is solely to be put in execution against them:) and therefore that we read not of excommunication in the Church at Jerusalem, it was not for want of that part of Discipline, but because there were no public and scandalous persons there, as in the church of Corinth.  
Besides, all men know that Discipline is one thing, and the execution of discipline is an other, and is but the result and effect of discipline, as the church is one thing, and the Administration of the Sacraments is another: Power and Authority in a court, whether ecclesiastical or civil, is one thing, and the execution of the power of that court is an other: and as the execution of its authority makes it not a court, nor giveth not the power to it, but declareth it to be a court invested with authority; as in the Parliament the great and supreme court of this kingdom, the cutting off of Strafford and the prelate's heads gave not power to the Parliament, but declared the power they had by their first constitution: for they were a court before, and had the power of execution before, but upon this occasion they exercised it: but will any man say, if they had not at this time exercised their authority as they have not done for these many years before, that the great court had wanted that part of Discipline? all men that should attempt to say that great council wanted that part of Discipline, I beeleeve they would exercise some more of their authority to teach such an one better manners or more wit.  
Even so it was in the Church at Jerusalem, they had discipline in that Church, though we read not of the putting of it in execution, as we do in the Church of Corinth, and Ephesus, neither will any rational man conclude, that all the other Primitive Churches wanted that part of discipline; because I say we read only of the execution of it in the church of Corinth, and that of Ephesus, which is commended for it, and some of the other seven churches are blamed for not casting out their corrupt Members, and because they had not at that time exercised their authority, neither read we of it in the churches of Galatia, Colosse, nor amongst the Thessalonians, nor in the church of Rome, nor Antioch, nor in Samaria: will any man therefore say that all these churches wanted that part of Discipline, because we read nothing of it in them? I am confident they will not be so fanatical, as to make such a conclusion from so brainsick a premise: much less will any intelligible christian argue as my Brother Burton does, saying, we read not of that part of Discipline in the church at Jerusalem, of casting out corrupt Members, Ergo, it had it not: this would indeed prove a non sequitur, and such a consequenct or conclusion could least of all have been made from the Church at Jerusalem upon such an Antecedent, then from any of the other churches, because the church at Jerusalem had not only the power of the keys within itself, but a legislative power also, who gave laws to all other churches, both for the ordering and ruling of them, and for the exercising of their Discipline in every particular, and that by God's appointment; for out of Zion shall go forth the Law (saith the Prophet) Isa. 23. and the word of the Lord from Jerusalem. So that the Church at Jerusalem the Mother church gave power to all the daughter churches, and that both the power of Order and Jurisdiction; the power was radically in it, and in that church was the fountain of all authority, the streams of the which flowed to all the other churches of the world: For out of Zion shall go forth the Law, and the word of the Lord from Jerusalem.  
And can any rational man think it gave away all its power, and did not keep a reserve▪ donec ad triarios redierit res? I believe that all the Independents will much blame my brother Burton for this his rashness, in affirming the church at Jerusalem wanted that part of Discipline for casting out corrupt Members, when the Apostles themselves had all power in their hands bequeathed unto them by Christ himself, who said, Mat. 28. verse 18. 19 All power is given to me in Heaven and Earth, go ye therefore and teach all Nations, etc. and John the 20. verse 21, 22, 23. as my Father hath sent me, even so send I you; and when he had said this, he breathed on them, and saith unto them, receive ye the Holy Ghost; whose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain they are retained: lo! here was plenary authority given unto all the Apostles, who as they had the keys promised them in the sixteenth of Matthew, here they now received them, and therefore they had the power in their hands, both of order and jurisdiction, which the keys imported, as all the learned know, and the very Independents do not deny; now this power was not only given unto them, but unto all faithful Ministers their successors, to whom Christ made a promise as well as to the Apostles, Matth. 28. that he would be with them to the end of the world; neither do we ever read that the Apostles and Ministers in the church of Jerusalem did ever relinquish their power, and therefore they wanted not that part of Discipline, as my Brother Burton grollishly affirmeth, who gins now to doubt, when he gins to dote; but if there had been any just occasion, without all controversy, they would have put it in execution; but that church consisting of visible Saints, and having no scandalous persons amongst them, had no occasion of the exercise of that part of Discipline: which they wanted not though they exercised it not; for it is to be believed that the Apostles would have discharged their duty in punishing offenders if there had been any.  
And I believe that the Independents would blame any of their scholars and Members if they should say their new congregated churches wanted that part of Discipline of casting out of corrupt Members, though they have not as yet in some of them put it in execution: for they have learned to distinguish between the power of a Church and the execution of that power in a church: for as it doth not argue that a Court of Justice hath not power of life and death when notwithstanding it is invested with the Authority of hanging and drawing, though perhaps after it is erected they either have no occasion of executing that authority that is given, or them out of Clemency will for a time show mercy and use lenity towards offenders, not taking the extremity of the Law the more with humanity and kindness to reclaim them; even so in all well constituted Churches the not executing of the power given them by Christ, or the not having just occasion of putting that power in execution, doth not prove a want of that power: and if any of the Members of the new congregations should so argue, against their new church Officers, I believe they would soon make use of their keys to shut such a Member out of their Church doors, as my brother Burton falsely complains that Truth was lately shut out of Aldermanburic Church doors.  
And truly if one of their whibbling congregations have no want of that part of Discipline, though they execute it not: shall any man be so temerarious and unadvised as to think that the power of the church, in Jerusalem was evacuated or enervated, or that they had not that part of Discipline, when there was greater power in it then in any church in the world, all who had all the Apostles amongst them and as Christ's and John Disciples, all of them armed with the keys of the kingdom of Heaven, and when the Magazine and treasury of all power resided continually in that church, and therefore that part of Discipline, when all other churches derived their power, authority and jurisdiction from that as the mother church. And to this I now say, I am most assured all judicious men will easily consent and agree. And therefore my brother Burton affirming that the church at Jerusalem wanted that part of discipline of casting out of corrupt Members, saying, That neither the Church at Jerusalem was a perfect pattern, nor none of the Primitive churches were complete within themselves, but that they must all of them necessarily be conferred together for the making up of a complete pattern; so that every one of them was to bring in its shot to make up the full reckoning, that so what is not expressed in the one may be supplied by the rest to make up a complete platform. These are his formal words, adding with all, That as the Scripture consists of many books, and the body of many members, and one Member cannot say to the other I have no need of thee 1 Cor. 11. So it was amongst the apostolical churches they had all need one of another. I say my brother Burton in his thus speaking, is not only against the opinion of all the Independents (for the which, I am assured th●● will sharply reprove him) but Volens Nolens concludes, that all the Primitive churches were necessarily dependent one upon another as the several Members are in one body, which is that that all those of his party peremptorily deny, though indeed it be an Evangelicall truth, as I shall god willing abundantly prove in examining the government of all those churches my brother Burton enumerateth, as that of Corinth, Phililppi, those of Galatia and the rest, with that of Ephesus, all which he brings in for making up of his complete pattern and all the which I will take notice of though he and his scholars will take no notice of my indefinite enumeration, of those that were baptised by John the Baptist and Christ's Disciples to be form into a Church or churches.  
I say although he will take no notice of my enumeration, I will take notice of those churches he enumerateth, and prove them all classical and dependent upon their several Presbyteries, and that there was not an Independent church such as they describe unto us in the world in the Apostles time nor before our days, nor never such a whimsy taken notice of before this doting age of the world. I shall also take notice of his words for matter of comfort to us poor Presbyterians who the Independents term at every word an Antichristian brood, who may not think it much nor be offended with it, but rather rejoice when they accuse our churches not to be well form churches after the new testament form, and when they say that our churches are not perfect churches and churches properly so called: for here my brother Burton a Master illdependent, censureth and judgeth not only the congregations in the church at Jerusalem to be no churches properly so called, but the whole church of Jerusalem itself for want of a great part of Discipline and for want of Officers, and blameth all other Churches, accusing them likewise of failings and imperfections, saying, that they must be all conferred together for the making up a complete platform, which is in plain English to say they were all defective and not complete and form churches, which indeed is a horrid piece of blasphemy and deserves condign punishment from all those of his party.  
And truly as it is a matter of wonder to see when men once desert and forsake the truth, what errors out of pride and giddiness they soon f●ll into, so it may exceedingly rejoice and comfort us, that in all their aspersing of us and daily calumniating our Churches for some failings and imperfections as they conceive, and in their denying of them to be true form churches; for in this we are like sufferers with all the Primitive and Apostolic churches, all the which my Brother Burton accuseth of imperfection and for failings, so that if he will censure them, it is no wonder they not only condemn all our churches for Antichristian and not well form Churches, but separate from them as from so many Synagogues of Satan, for so they term our Assemblies: But now to take notice of my brother Burtons' enumeration.  
The sum of all (saith he) to make up a complete pattern, not only the Church at Jerusalem, but that of Corinth, and those also of Galitia and that of Philippi, Ephesus and the rest are to be conferred together to make up one entire platform. Thus he▪ Now than if it can be proved that all these Churches my brother Burton enumerates, as that of Corinth, Philippi, those of Galatia, of Ephesus and the rest, did consist of many and several congregations within their several Precincts, and yet were all of them governed by the Common council of their several Presbyteries, and all of them notwithstanding made but one Church i● their several jurisdictions, and that all those Churches I say were Classically governed, and were all dependent upon their several Presbyters, as being subordinate to them, and likewise subject to the synodical Decrees at Jerusalem; than it will follow, that all churches in succeeding ages to the end of the world are to be so governed: for all these churches make up an entire and complete pattern or platform of governing all churches for future ages, as my brother Burton granteth. I shall therefore desire the reader (it being a business of so great importance) to give me leave, as I proved the Church of Jerusalem to consist of many Congregations or Churches which my brother Burton calls branches of that Church, therefore necessarily depending upon the stock: So now briefly to evince, that all those Churches my brother Burton enumerats consisted likewise of many Congregations and were all Classically governed. And then I will also prove, that according to the Independents definition of a Church, their very congregational Churches and Assemblies are not true Churches properly so called, and withal I shall make good by God's assistance and that from their own Principles, that they are Dependent, All which I will do in order.  
And first I will begin with the Church of Samaria which is one of the rest my Brother Burton sayeth must be taken in for the making up a complete platform. This City of Samaria was the regal City and the Palace or Chamber of the Kings of Israel, and was one of the greatest Cities then in the world, and next to Jerusalem the famousest in all Palestine and one of the greatest in all Canaan for extent, and it must needs be a great one that could entertain the whose Assyrian army at one time, and it was exceeding populous, as all the stories of the Kings and Chronicles witness, in the which we know there was a true Church in Christ's time and that planted by Christ himself, as we may see in the 4 of John where we read that our Saviour converted not only the woman of Samaria but many more who were made believers by his Ministry, as they themselves acknowledge and testify; and to this Church were many thousands added by the preaching and miracles of Philip: for it is said of them Acts the 8. vers. 6. 10. 12. 14. that all those that had been seduced by that juggler Simon Magus, which were in no small numbers, every one of them being undeceived by the preaching and wonders of Philip, now believed and were baptised, so that there was a mighty company: for it is related that the people of the City with one accord from the greatest to the least, both men and women believed and were baptised. Now if any man shall duly consider and weigh things, this City was no contemptible one, as appears from that I said before; and yet it is asserted by the holy Ghost who is worthy to be believed and credited that all the people of that City from the greatest to the least both men and women believed and were baptised: and therefore they could not all meet in any one place or a few, neither was any one Pastor able to Teach them all, which appeareth in that the Church of Jerusalem at first sent two of the chiefest Apostles Peter and John to Samaria, so that all this shows there was an innumerable company of believers in that City, all which could not meet in any one or a few places as all reason will easily persuade. Besides, the Apostles, Evangelists and the Ministers of those times had an other manner of converting faculty, than the Independents in our days, who I never yet heard converted any, though they have perverted and seduced many. For the Apostles and Evangelists and the primitive Ministers there, were immediately sent of God, and inspired with the holy Ghost and spoke in all Languages, and did Miracles such as none could do but those that came from God, as Nicodemus said unto Christ, that none could do such works and miracles as he did except God were with him, John 3. 2. for they cured all manner of diseases with their word and shadow, they raised the dead, made the lame to walk, and cast out Devils, and did whatsoever was wonderful. Withal they Preached unto them the glad tidings of joy and peace and of everlasting happiness after a miserable life here; and did also instruct them how to order their ways and conversations here, so that they might live with honour and die with comfort, and be useful to all men both in life and death and after death. And the Apostles, Evangelists and Ministers of those times, as they did good wherever they came, so they lived so holily and unblamably in all manner of conversation, and were men of such integrity, sincerity and of such plain upright dealing, as the people that beheld their conversation, and saw withal their works of wonder that they did, said of them, that gods were come down amongst them in the likeness of men, so that they converted whole cities and countries wheresoever they came; yea, it was an ordinary thing with them to bring whole Nations in a short time, and with a few Miracles to the obedience of the faith, as we may see through the whole story of the Acts, and from that of Paul, Rom. the 15. verse 18. 19 where the Apostle abundantly declareth the effect of the Gospel and Miracles of those times, who wrought so powerfully wheresoever they came, even to the converting of whole countries and cities, and so they prevailed in this city of Samaria, that the people of the same were speedily converted from the greatest to the least, both men and women, who all believed and were baptised; and what rational man will think, or can believe, that all the people men and women of a mighty and royal city, could meet in any place or a few to partake in all acts of worship, but must necessarily be distributed into divers congregations and churches, if they would partake in all ordinances? and yet all these made up but one Church, as being under one government, that of the presbytery; for there were Presbyters ordained in every Church, and in every city, as is apparent from Acts the 14. verse 23. and Titus the 1. And now I have proved that the two Mother cities of Palestine, Jerusalem and Samaria consisting of many congregations, were Presbyterially and classically governed: I will go on to the other cities of the Gentiles enumerated by my brother Burton, and prove that they also consisted of many congregations, and assemblies, and were all subordinate to their several Presbyteries and Classes.  
And first I will begin with the city of Corinth, which was a famous city, and in the which there was an illustrious church, and therefore in it also there was constituted a Presbytery, that was many Presbyters to govern and rule that Church and those congregations under them: for it is said, Acts the 14. that Paul and Barnabas ordained them Presbyters in every church, and Paul and Barnabas were Ministers in the church of Corinth; yea, Paul planted this church, and Apollo with Barnabas, and the Presbyters watered it; and therefore there must necessarily be many congregations and assemblies in that church: For one Pastor or Minister would have been sufficient for own flock, at least a Pastor and a Teacher, or a Doctor would have been sufficient to have fed one congregation: now in that they had many ordinary Pastors, and many extraordinary Teachers in it, with all good reason it followeth, that there were many assemblies and many congregations in that church, which will yet more abundantly appear from its first constitution or planting: for we read of multitudes, both of Jews and Gentiles in that city that believed, Acts the 18. verse 5. 7, 8. etc. and that besides Justus, Crispus also and all his household, and many Corinthians believed, and were baptised, and the Lord also said that he had many people in that city, ver. 10. which by the diligent preaching of Paul for eighteen months together were converted, verse 11. for whose further building up in their most holy faith, Paul, Apollo's, Timothy, Cephas, and many other extraordinary, & famous Ministers and Teachers, besides their own Presbyters, were all constantly employed in season & out of season in preaching the Gospel, and administering the holy Sacraments, and labouring in word and doctrine, 1 Cor. 3 & 4. all the which imports many congregations and assemblies of believers in that city.  
Besides, both the Epistles of Paul to the Corinthians show that there were multitudes of deceitful Teachers, Seducers, and false Apostles, which urged the ceremonial Law, and the observation of it, and they also had their congregations and assemblies: there were also many vain Instructers and idle Teachers, who though they kept the foundation, yet built upon it wood, hay and stubble: Now all reason will suggest, that Pastors of such several minds, and teaching such several & discrepant doctrines had all of them scholars, & followers of the same opinion whereof their several Pastors were, as now we see in the several Sects in our times; & therefore they did not all meet in one or a few places, except we understand their meetings for the convention of their Officers with a part of the more choice people for discipline; besides, as we have express mention of a Church in Aquila, and Priscylla's house, 1 Cor. 16. so there were many other meeting places in Corinth, where the Christians assembled themselves together: for in express words there is mention made in that Epistle of churches in the plural number, 1 Cor. 14. verse 34. Let the women saith the Apostle keep silence in the Churches: by which it followeth, that in God's dialect congregation and church are synonimas, and not that only, but that there were many churches in this church of Corinth, and that they were all but one church, as being so many branches, and depending all upon that stock, and therefore were all classically governed, and subordinate to one presbytery.  
The same may be concluded of the Church of Philippi, where verse the 1. Paul and Timothy salutes all the Bishops and Deacons, so that in the first entrance of that Epistle we meet with a college of Bishops and Presbyters, for they were all one, and we meet also with many Deacons; all which proves to any understanding man that there were many congregations and churches; for one Deacon would have served for one congrgeation or assembly; and yet they all made but one church, as being subordinate to one presbytery, and governed by their joint consent and common counsel; and that there were multitudes of believers there, it is evident from the variety of Teachers, besides their good and godly Bishops; for Paul saith, there were dogs amongst them, evil workers, and those of the concision, and he bids the Philippians to beware of those, Chap. 3. verse 2. and there were many other of their Teachers which were worldly men, that minded earthly things, whom he proclaims enemies of the cross of Christ, who made their belly their God, as too many of the Independent Ministers now adays do, chapter 4. verse 18, 19 and gives them in command to shun their example, and only to follow his, and such as walked as he did, whose conversation was in Heaven; and many such Teachers there were in the Church of Philippi, and such as taught the Gospel out of good will and sincerely; all which sufficiently prove there were many congregations of believers in this Church; and that it was yet but one Church, and governed by a classis and college of Bishops and Presbyters. And the same may be said of the church of Galatia, where Paul complains that there were many false teachers amongst them, which he wished were rooted out, and cut off or destroyed: so that it followeth, that in that church also, there were many congregations, and they were all governed by the joint consent & common counsel of a presbytery there; for there were Presbyters ordained in every church, and in every city. And now I come to the seven churches of Asia, and that by name my brother Burton speaks of, viz. the church of Ephesus, with which I will conclude, and this was but one church in the singular number, Revel. the 2. of the which Paul called the Elders to him, Acts the 20. verse 17. In the which church there were such infinites of believers, as they could not all possibly meet in any one place or a few; yea, Paul himself declareth as much in express words in the 20. chap. verse 20. where he saith that he taught them publicly, and from house to house, which in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by Master Knollys his learning signifies per singulas domos, and therefore by him acknowledged to be many congregations, as in the foregoing discourse is sufficiently proved; and all reason indeed will persuade it, had it not in words been specified. For Ephesus was a famous city, and a place of great traffic, where Paul preached two whole years, by whose hands God wrought no small Miracles, so that all they that dwelled in Asia heard the word of the Lord Jesus, both Jews and Gentiles; and through other wonders that were wrought in that city, it is related that the word of God grew mightily and prevailed, as it is at large ch. 19 set down, so that great multitudes of the very scholars, and such as studied curious Arts, were also converted, and burned their books, the price of which amounted to fifty thousand pieces of silver, in so much that fear came upon all the Greeks' and Jews that dwelled in Ephesus, and the name of the Lord Jesus was magnified. And can any man conceive or believe, that all the Jews and Greeks' in Ephesus a mighty city, and a mart town, could all meet in any one place together to communicate in all acts of worship, yea? were it not a madness to think so, if the very diversity of their languages and tongues of the people did not dissuade it? for if they would all be edified, they must understand their Ministers preaching unto them, which so many people of several Languages and dialects could never do by any one; for it was then a Miracle to have the gift of tongues, which for the most part were conferred upon the Ministers, and Publishers of the Gospel, and upon such as were to be sent from place to place, and from city to city to convert the Nations, such as were the Apostles, Evangelists and Prophets, all extraordinary men, and very seldom had the ordinary people the gifts of the Holy Ghost conferred upon them, but it was chief upon some select and chosen ones, not upon all promiscuously, bu● upon such as the Apostles laid their hands; for if it had been upon all, then Simon Magus needed not have offered money to the Apostles for the purchasing of the gifts of the Holy Ghost, if those graces had been promiscuously given; but without all doubt it was but to some sortsof men for the most part that the gift of tongues was distributed, such as the Apostles made special choice of, for so it appears, 1 Cor. 12. ver. 10. 11.  
And therefore when the common people had not the understanding of all languages, they if they would be edified, must have such to preach to them as they could understand, and therefore all the Jews and Greeks in Ephesus must necessarily have divers places to meet in, if the multitudes of them otherwise had not been so great but that they might have assembled themselves together, and only that they might be edified. Besides the great multitudes that we read of at the first plantationof this church, the Scripture saith Acts the 20. That for three whole years together Paul taught them night and day as an extraordinary Minister; they had also Timothy sometime amongst them and other extraordinary teachers and a whole college of Bishops and Elders ver. 28. who all had the care of the flock committed to them with a charge that they should feed that church which Christ had redeemed with his blood; They had a commission likewise given them to oppose all false Teachers, which they faithfully performed, as the Lord beareth them witness, Revel. the 2. ver. 2. saying, I know thy works, and thy labour and thy patience, and how thou canst not bear them which are evil, and thou hast tried them which say they are Apostles, and are not, and hast found them liars. By which we learn that the Government of that Church was wholly committed into the hands of the Presbyters, who had the charge for the examination and trial of the doctrine of all Teachers that came amongst them; and that they were invested with power likewise and authority of casting them out that were Deceivers and falls Teachers; and we farther learn that the care of all those several congregations was committed to all the Bishops and Presbyters of that Church in common; and although it consisted of many congregations, yet it was but one church, and therefore was classically governed communi consilio Presbyterorum; and so were all the other six churches of Asia governed, in all and every one of the which there were many congregations and churches of believers as is manifest from the manner of Christ's concluding his Epistles, sent by the Ministry of Saint John to all those Asian churches Rev. the 2. ver. 7. Let him that hath an ear hear what the spirit saith to the churches: From the which I thus argue.  
He who maketh the particular or singular church he writeth to, to be a multitude or company of Churches not one only (as the body is not one member only) he doth make that one church to which he writeth to in singular or particular, to be a Presbyterian, classical, or Collegiate Church: But Christ in his Epiphonemicall conclusion to every Church, which he had spoken to in singular or in particular, doth speak of the same as of a company or multitude of Churches, let him that hath an ear hear what the spirit saith to the Churches: Ergo, One Church hath many Churches in subordination to it, and is classically or collegiately governed communi consilio Presbyterorum.  
To the which argument the Independents answer by denying of the assumption, saying, that the words may be taken consequentér, as well as antecedentér, with relation to what follows, as well as to what goes before; and they cite Junius his testimony for the proof of this their denial, nothing to the purpose. They produce also Master Bains his authority to as little end. Christ (saith he) doth not use the plural number, in respect of the one Church preceding, but in respect of the seven collectively taken, it being his will that the Members of each singular Church should lay to heart both severally and jointly, whatsoever was spoken to them and to others.  
This is the Answer, the Author of the New Lights from the Summer Islands in the name of all the Independents makes to this Argument, page 133. And if words may serve for answers, those of the congregational way will never want Answers and replies; but we look for reasons and not for words in any men that shall deny our arguments: And therefore when he hath no reason for his gainsaying, the argument shall for ever stand in force, to prove many Congregations and many Churches in the Church of Ephesus and in the other six Churches. And truly he granteth the argument whiles he seems to oppose it, saying, that the words may be taken consequenter as well as antecedenter: So that he acknowledgeth the wor●● may be taken antecedenter as well as consequenter, that is, with relation to what goes before, as well as to what follows: viz: both ways▪ which is as much as I require and as much as by the argument I laboured to prove. For who ever denied that when Christ spoke to his Apostles bidding them watch, that what he spoke to them, he spoke to all men? So who ever yet denied that when Christ in the conclusion of every one of his Epistles to the Asian Churches, said, Let him that hath an ear hear what the spirit saith to the Churches, that by Churches there, Christ hath as well reference not only to all the seven churches in Asia, but to all succeeding Churches to the world's end, that they should by their examples be forewarned lest they likewise offend in the same manner? For all men know, That whatsoever was written, was written for our instruction upon whom the ends of the world are come: Though primarily, principally and antecedenter he hath reference to all the several Congregations, Assemblies, or Churches in each of those Churches; as first to those of Ephesus which is yet called but one Church in the singular number, as the others also, as consisting of many several companies and several congregations, yet being all combined together in their several Precincts and subordinate to each of their Presbyteries, were all collectively taken but for one Church within their particular jurisdictions: and therefore Christ speaks to them all severally in the conclusion of all his Epistles in the number of multitude as to many, though in the beginning of his Epistles he writes to them all as particular and singular Churches, because though each of them consisted of many congregations (as I said before) yet they were subordinate to their several Presbyteries and governed by the common counsel of their several Presbyteries in a classical way.  
And there is all reason to convince any man that the word Church in those Epistles should as well be considered collectively, as the word angel: Now all orthodox writers and the very Independent Ministers themselves hold that by angel is meant all the Ministers and Presbyters in each of those several Churches: And therefore if the word angel in those several Epistles may or be to be taken and interpreted collectively for many Ministers; then the word Church also may or is to be taken collectively for many Churches: For those of the congregational way do acknowledge, that Pastor and ●lock are relatives and have reference one to another: Now if there were many Pastors in each of those Churches, than there must likewise be many Flocks in each of those churches: but that there were many Pastors and Bishops in those churches it is manifest by their constitution: For the Apostles ordained Presbyters in every Church Acts 14. and in the church of Ephesus by name we find many Presbyters and Bishops, a whole college of them Acts the 20▪ ver. 17, and 28. And therefore it is manifest there were many congregations and assemblies of believers as in that church so in the other six: for in express words Paul says that he preached unto them in the Church of Ephesus publicly, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in every house which is by Master Knollys acknowledged to signify many several congregations in that church. And as it is at this day amongst us, when the Independents preach publicly and from house to house or in every house, every one of the shallowest understanding knows, that they have several congregations and several meeting places, and therefore several churches: even so it is to be understood by the same expression, that there were many churches in that one church of Ephesus, because they had many assemblies and many meeting places which the Scripture saith, they had both publicly and privately. It seems that the Magistrates there were converted, and the Christians in that city had obtained so much favour from them, that they allowed them public places of meeting as well as private, as may be gathered from Paul's words who said, That he had taught them publicly and from house to house.  
Now where there were such multitudes of people as could take up a famous Apostle night and day for three whole years together, who ceased not all that while to warn every one with tears Acts 20. 31. and that publicly and privately ver. 20. and where there were many more extraordinary Teachers, besides a whole college of Bishops and all of them faithful and painful Preachers as appears Revel. 2. ver. 2. and all these likewise continually employed, there of necessity there must be several churches and congregations: but in the church of Ephesus there were such multitudes of people as employed the Apostle Paul for three whole years night and day and many other extraordinary Ministers, besides a whole college of faithful and laborious Pastors and Bishops: Ergo, there were several churches and congregations in the church of Ephesus, and therefore the word church is to be taken collectively, as well antecedenter as consequenter as well as the word angel: for there is the same reason of both.  
Now than if the word angel in the Independents opinion 〈◊〉 to be taken collectively, the word church by as good Authority is to be so taken, and therefore as there were many Angels and Ministers in the church of Ephesus, so there were many Assemblies and churches in that church, by all which it undeniably followeth that one church may have many churches in subordination to it, as this of Ephesus and the other Asian churches had, and consequently was Collegially and Classically governed communi consilio presbyterorum: Now then when the the church of Ephesus and all the other churches my brother Burton enumerateth were all so governed, it follows that all these churches must be a pattern of government for the regulating and moderating of all other churches to the end of the world, which being all Presbyterially and Classically governed as hath been proved, all other churches at this day are to be Classically and Presbyterially moderated; so that now when it is manifest both by Scripture and reason and by the Independents own concession that the word churches may be taken as well Antecedenter as consequenter, it matters nothing what Master Baines thinks to the contrary, whose judgement in this business is very erroneous, how orthodox soever he was in his other writings: for there is no man though of never so greatlearning or parts, no not an Angel that shall ever by God's assistance make me believe or embrace any doctrine or opinion that is contrary unto the holy Scripture and all sound reason, as this novel tenant and whimsy of the Independents is: and truly so it appeareth to be from my brother Burtons' own words: who by his induction of so many churches and by that nigh relation he affirms they all had each to other, and amongst themselves, concludes they were all dependent, For if there was as great or nigh a relation between church and church, as is between member and member in the body of a man (as he asserteth) so that the one cannot say to the other I have no need of thee, then of necessity they must be all dependent: but there is as great or nigh arelation between church and church as my brother Burton asserteth, as there is between member and member, so that the one cannot say to the other I have no need of thee: Ergo they are all dependent. For the antecedent it is so clear that all intelligible men will assent unto it. And for the assumption, my brother Burtons' words confirm it, and therefore the conclusion doth necessarily ensue.  
And if men would but consider and that duly, the m●nner of the civil government in all the Cities we read of in the old Testament, both in Juda and Israel, and the ecclesiastical government in them, the truth would, easily be perceived and the controversy would quickly be at an end amongst all sober minded Christians. Now in those several Cities we shall find, that under their several Kings and Princes they were all governed by a secular Presbytery called by the name of Elders and Nobles, whose civil power and Authority under those Kings and Princes extended as far as the several bounds and territories under their several city's delated themselves and not only within their walls: for as at their first constitution they were so many several kingdoms as the Scripture relateth and had their several jurisdictions and bounds; so into whosesoever hands and Authority they were in succession of time devolved, either by conquest, donation agreement or compact, they commonly continued their ancient dimensions and limits, and as fare as their secular power extended itself in respect of their civil government and policy, the same limits did the ecclesiastical ever observe, and governed all the towns and Villages under them, all whose inhabitants and dwellers in their several abodes and habitations within the compass of their several jurisdictions were called Citizens, and the whole country in their several precincts were called by the names of the several Cities, as all Histories relate. And if we will but examine the Annals of times, all men may find that which I now say to be true. For we see in the change of all governments, from Democratiall to aristocratical, and from both to Monarchy, that as far as their bounds and limits extended themselves before their changc, the Monarchsor Kings that either invaded those Governments or were brought in by election or the free choice of the people, extended their sole power to the extremest limits of those several governments and in their own name ruled those several Countries, which before were governed by the Common counsel of their States, senates, Elders or Judges, as we see it happened not only in the kingdoms of Juda and Israel after the government of the Israelites was changed into a monarchy, but even in the Roman Empire and all other kingdoms; for when Caesar had invaded the sovereignty and had made himself Perpetuus dictator, as fare as the bounds and limits of the Roman Aristocracy extended its self before the change, so fare did his sole power expatiate and extend itself after the alteration; and the same power did all the succeeding Emperors exercise to the extremest bounds of that Empire till the dissolution of it, as all Histories declare.  
Even so when the several Presbyteries through the Christian world were through the cunning and policy of Antichrist, that man of sin, changed into Episcopacies, as fare as the several Presbyteries extended themselves, so fare did the several Bishops appointed over them extend their sole power and exercise their sole Authority. Hence arose so many broils contentions and digladiations amongst those several Bishops about the bounds and limits of their several Seas and jurisdictions, of which all ecclesiastical stories are full; all the which do sufficiently prove and declare to any man of but ordinary understanding that in those several Cities which were after their change of government, the seats of their Bishops and Prelates, they had many towns and Villages and many Churches and Congregations under them all the which before this alteration were all governed by their several Presbyteryes respectively and were all vuder them, and were ordered and moderated communi consilio Pesbyterorum which the Independents themselves do acknowledge, and my brother Burton by name in his vindication.  
Hence is was that the blessed Apostles went from City to City, to Preach the gospel there in their Synagogues, as the whole Scripture of the new testament relateth, and they did not only Preach the Word to them in their several Cities, but in each of them ordained and constituted Presbyteries, giving charge to Titus and Timothy to do the same, leaving the government of all those congregations and Churches in those several Cities in the hands of those several Presbyteries in their several jurisdictions, enjoining also those several Presbyteries and Churches to observe the Decrees of the Synod and council of Jerusalem, and commanding the people, all Christians and believers in those several Cities under them, to be subject and obedient to all their several Ministers and Guides set over them, and to observe all that they should from God teach them to observe and do, as we may see out of the several places I set down at large in the foregoing discourse, as out of the 14. of the Act. 23. Acts 20. 27. 18. Tit. 1 verse 5. 1 Tim. 5. verse 17. Heb. 13. verse 7, 17, 24. and the first of Pet. 5. 2. Jam. 5. 14. and Acts 15. 23. Acts 16. 4. Acts 21. 25. All which places of holy Scripture, and all the Arguments by which I prove all the Primitive and apostolical churches to be classically governed, my Brother Burton and I. S. passed by, not so much as taking notice of them, as they did not of those multitudes baptised by John the Baptist, and Christ's Disciples, of whom likewise they took no notice as not form into a church or churches. But as our Saviour said to the Seducers, Matth. 22. Ye err not knowing the Scriptures; so I may truly say of all the several Sectaries of this time, they err not knowing the Scriptures, nor the power of God to punish them for their wickedness; For would they but take the word Church in that sense the holy Scripture delivereth it unto us and relateth it, the controversy would soon be at an end. Now the word Church in all the places above quoted, and through the whole Scripture of the New Testament for the most part, is taken collectively, either for all the Catholic invisible or visible Church, or for the representative body of the church, or for many congregations and assemblies of believers, all combined together under one government, either in a city or country partaking in all the Ordinances, as in preaching, and praying, and the administration of the holy Sacraments, and in the exercising of godly discipline; not only within the walls of those several cities, but through all the towns and villages, as fare as the bounds and limits of their several governments, precincts, and jurisdictions did extend, as Acts the 15. 23. The Apostles and Elders send greeting unto the brethren which are of the Gentiles in Antioch, that is, to the Church in Antioch, and in Syria, and in Cilicia. So that church is most often taken collectively, as the church of Geneva at this day, and of Basil, and the other reformed Cantons, as it was in the seven churches of Asia. Now when the word church for the most part in holy Scripture is taken in this sense, as the church at Jerusalem, the church of Samaria, Antioch, Philippi, Corinth, etc. and where there were many congregations and churches combined together, and all collectively taken, in this the Independents and all Sectaries err, that they always take the word church for no more than can meet together in one of their pipkin congregations, to partake and communicate in their Ordinances; whereas the Scripture as I have in all the foregoing discourse sufficiently proved, taketh the word collectively for many congregations under one government, although every one of those several congregations considered apart and by itself may truly and properly be called a church, as being a Branch and Member of some particular church, and communicating in all essential Ordinances with it, as hath abundantly been proved; yet still it is considered but as a Member, and a Branch or part depending upon the whole particular church under which it is, and therefore classically governed.  
From all which I may conclude, that when all those several Churches, as that at jerusalem, Samaria, Corinth, Philippi, Ephesus, which my brother Burton saith must be brought in to make up a complete pattern of Church government, were all collectively taken, and classically and collegiatly governed, as consisting of many congregations, and yet but under one presbytery in their several precincts and jurisdictions, my Arguments will everstand good; yea, they are all strengthened from my brother Burtons' Concession and his express words. For if when there were but three thousand believers in the Church at Jerusalem, as it appears, Acts the 2. they were then forced to sever themselves into divers companies, because they wanted a convenient place so spacious as wherein to break bread, as my brother Burton saith, how impossible a thing was it for them all after that time to meet together in any one place or a few, when the church at Jerusalem multiplied daily, and that by many thousands, and at last grew so numerous as they amounted to many Myriads, or innumerable companies, as appeareth Acts the 21. all which notwithstanding my brother Burton passeth by and taketh no notice of, wilfully deceiving the poor people, in concealing from them so apparent a truth: But should I take notice of the error of his words and discover all his juggle, my discourse would swell into a mighty volume: for to speak the truth, his expressions contain in them a heap of fraud and confusion, all which he must one day give a severe account for. But not to take notice I say of his several failings: what he grants, is to be taken notice of, viz. that when the Church at Jerusalem was in its infancy they wanted a convenient place spacious enough to communicate in all ordinances, and therefore they were constrained to sever themselves into divers companies in several private houses to communicate▪ Then of necessity when that Church was multiplied into many ten thousands, they must needs be distributed into many and many congregations and churches to partake in all the Ordinances, and all these were but one church, and under one Presbytery, as my brother Burton acknowledgeth.  
So that now I am most confident every judicious Reader will easily perceive, that my Brother Burton, and all those of the congregational way merely trifle, and delude the poor and ignorant people, whiles with their scribble they trouble the world, in making rents and schisms in church and state.  
But hear yet how he cavilleth: the church of Jerusalem saith he, cannot be a pattern to all churches, for then all Churches must have seven Deacons, and must be all subject to some one Church; because things in question, were there debated and determined, and sent to other Churches to be observed; and in regard also that that Church was infallibly guided by the Holy Ghost; in which respect, the resolution of that Church was with authority; it pleased the Holy Ghost and us, which no particular Church since can ever say. In these respects (saith he) it follows then that the Church of Jerusalem remains not in all things a pattern for other Churches; for a pattern must be in all things imitable and perfect. Thus my Brother Burton makes a noise to little purpose, contradicting all those of his own party that I ever yet read or talked with, who all acknowledge that the Church of Jerusalem was a pattern to all churches; and from the example of that church, (as they pretend) they form and govern all their churches, and labour to reduce all to that pattern, and ground all their proceed upon the platform of that church, and do all as they affirm, in imitation of that, holding Synods to be one of God's ordinances, and ground it upon the meeting of the Apostles and Elders in the 15. of the Acts: and yet my Brother Burton here maintaineth the contrary, as his words sufficiently declare: for which his grollery, I believe all those of his Fraternity will give him little thanks, and blame him for his so great haste in answering me: who in his wise Epistle to the Reader saith, I hasted at last as fast, as before I was slow, if possible to recover our brother: so that it seems he made more haste then good speed (according to the proverb) Canis festinans caecos parit catulos, and will have cause at leisure to repent; for he hath by this his juggling and conjuring quite razed the foundation, and overthrown the whole fabric of the new babble of Independency, which his brethren had been so busy and diligent to lay, erect, maintain, and uphold, and that from the example of the Church of Jerusalem.  
But it will not be amiss to examine his trifling reasons of this his gainsaying, and denial that the Church of Jerusalem cannot be a pattern to other churches: for than saith he, every Church must have seven Deacons, and all Churches must be subject to one Church, and to the Decrees of that Church, which they cannot be, there being none now infallibly guided. Thus my Brother Burton out of the acumen of his wit disputes at randoun: after the very same manner did the Prelates in their generation dispute against the godly people they termed Puritan, when they alleged the example of Christ and the blessed Apostles in receiving of the Sacrament of the Lords Supper, as that they all received it either sitting or using a Table-gesture: and therefore that all Christians, and Christ's Disciples were bound to imitate and to follow his and the Apostles examples rather then Antichrists, as a pattern set down to them of receiving the Holy Communion to the end of the world.  
To which the Prelates, and those of that faction replied, that if the Puritans would make Christ and his Apostles in receiving the Lords Supper a pattern for their imitation; then they must always celebrate it in an evening, and that after supper, and in an upper room, and in a private house, and not in public, and then they must never exceed twelve or thirteen communicants, and they must be all men and no women: and an hundred such other toys they brought to prove, that the example of our blessed Saviour and his holy Apostles was not to be a pattern of imitation for the receiving of the Lords Supper to all Christians in succeeding ages: and after the same manner doth my brother Burton now trifle to no purpose. For as the example of Christ and the blessed Apostles was a pattern in respect of substance, and not in every circumstance, which was never required; so was the church of Jerusalem, in respect of substance, and not in every circumstance to be a pattern to all churches for their imitating to the end of the world; As for instance.  
The church at Jerusalem had liberty given them by the Apostles to nominate and make choice of Deacons, when there was a necessity of such Officers & to nominate and make choice of as many as they thought sufficient for their occasions. And in this it was a pattern to all churches in succeeding ages, that they likewise if they had need of Deacons, might make choice of holy and godly men, and of approved integrity, and of as many as they had need of, whether fewer or more, and as often as their occasions required, no church being limited for the number; and as the Apostles only in that church ordained the Deacons, and not the people, so the Ministers and Presbyters only, in all churches should do the same. And as upon any difference amongst the brethren that are joined together in church Fellowship (as it happened then between the Grecians and the Hebrews, Acts 6. about their widows, who they thought were neglected in the daily Administration) they made their appeals to the Apostles for redress; so in this the church at Jerusalem is a pattern to all other churches upon any occasions of such or the like difference, to appeal unto their several Presbyteries: and as they willingly submitted themselves to their determination, so when the Presbyters command or appoint any thing in the Lord, and according to his word, the people are to yield willing subjection & obedience to their order; and in their so doing to make the church of Jerusalem their pattern: and as in the church of jerusalem there were many congregations and churches, and all these were combined together, and subordinate to one presbytery in this also the church of Jerusalem is to be a pattern to all churches in succeeding ages, that they may do the like in imitation of that church, which is for ever to be a pattern to them; and as upon occasion then certain men went down from Judaea to Antioch, Acts 15. 1. and troubled the people there and in other churches, with words subverting their souls, saying that they must be circumcised and keep the Law verse. 24. pretending they came from the Apostles and had a command from them of their so doing, so that upon this the churches sent unto the Apostles and the Elders at Jerusalem for the determination of this business in debate, & waited patiently for their resolution, without making any rents or schisms in the church: and as the Apostles and Elders of that church and of other churches called a council and synod and there disputed and debated the matter with arguments and reasons searching the holy Scriptures What was the good will and pleasure of God in them, and accordingly determined that difference and question by the written Word, and from thence commanded that the Decrees of that council should be observed in all Churches.  
After the very same manner in this their so doing, the church of Jerusalem is a pattern to all other churches upon the like occasions, it any difference of opinion rise amongst the churches, or if any new heresies spring up tending to the subversion of the souls of the people, how holy and godly so ever they seem to be that broach them, and what pretence so ever they make that they have them from divine Authority; I say upon the like occasions in Imitation of the Apostles and Elders in the church at Jerusalem, Kings and Princes, and Christian Magistrates and those that are in Authority, may call a council or Synod of Divines together; and as the Apostles and Elders there debated things by dispute and reason, and by searching the holy Scripture found out the truth, and determined the question and sent their Decrees which were binding, to all other churches: so I affirm also in this their so doing that church is a pattern of imitation to all churches in all Nations and Countries and Christian churches in them, that Ministers out of several Presbyteries in a representative body may meet together by the appointment of their Magistrates, and dispute those questions by reasoning and discourse, and finding by searching of the Word of God, what his good will and pleasure is, may determine the question accordingly, and give out their decrees grouned upon the written Word, with authority to be observed by all those churches under their several Jurisdictions; and as the people than did patiently wait till the determining of that difference without making of any rents, schisms, or separations, one from another, and did then yield obedience to those decrees without any reluctation, but observed them all willingly after the debate; so ought all people in imitation of them and following their example, with patience to wait, without making any rents and divisions, till things are fully discussed and determined in any such synod or council, and then willingly and cheerfully submit themselves and yield obedience to them, and in their so doing they have the church at Jerusalem for a pattern and the Apostles and Elders of that church and the other churches for an example of imitation so long as they enjoin nothing contrary to the Word of God. For this way of governing the church by Synods and counsels, upon differing and dissenting opinions between church and church, and upon occasion of any new Heresies sprung up in Christian Countries or any old ones revived, as it hath its pattern from the church at Jerusalem and that of Antioch which is left for our imitation that all churches upon the like occasion should follow it; So this way of ruling is grounded upon most excellent reason: as most agreeable both to the Law of God and nature and the practice of all Nations and kingdoms of which we have many precedents in the holy Scriptures besides this council at Jerusalem and some others. For as all Nations and Kingdoms have been ever governed by general counsels and have ever had their several appeals, from inferior Courts and counsels to Superior upon either public grievances, or upon any differences between Province and Province, and County and County, or between Corporation and Corporation, or City and City, or upon any Pressures or oppressions, or impeachments or encroachments of each on the others liberties or through injustice or injuries done to each of them, from some that are in power and authority; So the church of Jesus Christ which is his kingdom, is inferior to no other kingdom upon earth; but in that also the several Corporations that are under it, which are so many Presbyterian churches, have in like manner the liberty of their appeals upon any of the aforesaid or above named occasions. And although they all enjoy equal privileges amongst themselves (as the several Provinces, Counties, Corporations and Cities in any kingdom do) so as they cannot severally and by themselves considered, give a Law each to other; yet as in a general council in kingdoms and commonwealths, when the Knights, and Barons and Burgesses of each of them are all met together in their representative bodies in a Parliament or Diet, may being so Assembled together, not only redress any abuses, and punish delinquents, but also for the better government of those several Do●in●ons for the future, give laws to each Province, County, City and Corporation, yea and unto the whole Country, And enact penal Statutes both to them, and to the whole Countries under them according to the fundamental laws of the kingdoms and Countries. In the same manner it is in the visible Catholic church which is Christ's kingdom: although in it, the several Presbyteries and churches considered by themselves and as having equal Authority amongst themselves, cannot give laws to each other, severally and by themselves considered, as the Church of Corinth, and that of Antioch, and Ephesus, and the other could not prescribe to each other a rule or Law to walk by with Authority, but only in an exemplary way by well doing: yet all these several churches joining together in a general council, as they did at Jerusalem Acts the 15. and having from each of them deligated and sent their Presbyters and Ministers as so many Burgesses, of their several cities and Corporations, and they being all met together upon any grievances and having by debating of the matters and differences in question by dispute and by disquisition found, What is the good will of God, and what is his pleasure in his good Word and in the holy Scriptures which are the fundamental laws of his Kingdom may in any Christian council so called, and ordering their business as the council and Synod of Jerusalem did, give out their Decrees and those binding one's to all those several churches that are under their jurisdictions, and all these several churches ought to yield obedience to them. And in this their so doing they have the church of Jerusalem and the other churches a precedent and a pattern. For (I say) in all these respects the church at Jerusalem is a pattern to all other churches. And as in the church at jerusalem, Corinth, Philippi, Samaria, Ephesus, etc. the Apostles, Evangelists, and the Presbyters in every one of those churches had the charge of each of those churches committed to them in common, as is manifest from all the places above quoted, and through the holy Scripture; and as they fed them all and governed them all in common: so in that also both the church at Jerusalem and all the other churches (according to my brother Burtons' doctrine who saith they must all come in for the making up of a complete platform) I say as all the Presbyters and Ministers fed those several churches in common, so they are a pattern to all churches in all succeeding ages to the end of the world, that they may do the same in their several and respective Presbyteries. Neither is there any precedent or example in all the holy Scriptures of the new-Testament, that any church had its peculiar Pastor and Teacher, or Doctor allotted to it, with but two or three Elders and a Deacon with a slender congregation of people of the which they only had the cure and care for the feeding and ruling of it, and the which had absolute Authority within itself, and from which there was no appeal, the which notwithstanding the Independents assert is a true form church after the new testament form; such a model of a church I affirm can never be showed or proved in all the new testament. God (saith Saint Paul 1 Cor. 12. vers. 28.) hath set some in the church; first Apostles, Secondarily Prophets, thirdly Teachers, after Miracles, than Gifts of healing, helps in government, diversities of Tongues; are all Apostles? are all Prophets? are all Teachers? etc. and in the 4. of the Ephesians vers. 11. When Christ ascended on high, he gave gifts unto Men, etc. and he gave some Apostles and some Prophets: and some Evangelists: and some Pastors and Teachers: for the perfecting of the Saints etc. all the which places are to be understood concerning the Catholic visible church. So that to appropriate these places of Scripture to any particular church, as those of the congregational way do, is to abuse and pervert the holy Scriptures for the upholding of their unwarrantable proceed: for if these Scriptures are to be applied unto every particular congregational church, than there must not only be a Pastor and a Teacher, but many Pastors and many Teachers in each of them besides other church officers; and then the Pastors and Teachers would be more in number many times than the flock; and if we look upon all particular Churches founded by the Apostles which must be a pattern indeed to all churches, than we shall find that in all of them, severally, they had many Presbyters, as in the 14. of the Acts and in the 20. of the same, and in all the above cited Scriptures doth abundantly appear. So that there is no ground in all the holy Scripture of the new model of the congregational way: for following the express Scripture, (to use my brother Burtons' own words) the first form church we find is in the Acts the second, which consisted of many thousands, and in that church there were no distinct officers and members united into one church body respectively: for all the Apostles and Ministers of that church fed and ruled that church in common: and therefore after the very same example and pattern may all Christian churches to the end of the world do the same and be well form churches, & yet have neither a particular Pastor nor Teacher, nor distinct officers amongst them: for neither the church of Jerusalem, nor any of the Primitive and Apostolic Churches had that distinction of officers amongst them, and all and every one of them nevertheless were well form churches, and therefore in this they be a pattern to all churches.  
And as in the church of Jerusalem and in all the other churches all those that were converted and added to them were none of them forced to walk either days, or months, or years with them before their admission, that they might either know the Saints and Members of that Church, or be known of them, no● were ever forced to make a public confession of their faith, and bring in the evidences of their conversion or to enter in by an explicit particular covenant, and to obtain the consent of the whole church before their admittance: So in this the Church of Jerusalem and the other Churches of the New Testament are to be a pattern to all other churches to the end of the World that they may follow the example of that Mother Church, and all the primitive Daughter-Churches in admitting of their Members without any of these things; for that was the first form Church, and yet she required no such things of any that were added into her. But of this in its due place.  
And as the Ministers of the Church in Jerusalem, the Apostles and Teaches only had the power of government, and admitting of Members, and did it without the consent of the people, as we may see in their first admission of Members, who applied themselves unto the Apostles only, saying men and brethren what shall we do? and not unto the people; and as in that Church, when the people and believers opposed any that desired to be admitted, as they did Saint Paul, Acts the 9 verse 26, 27. of whom they were afraid, not believing he was a disciple, and he then appealing to the Apostles, who upon hearing of the truth of the business, they admitted him coming in, and going out without their consent; in this also the Church of Jerusalem is to be a pattern to all Ministers and people in all succeeding Churches, that it is the Ministers place only to admit of Members, and not the peoples, and if they should gainsay the admission of any upon either their fears or jealousies, or out of other respects, that then they may have their appeals from them to the Presbyters in each Church, and giving them an account of their faith, they are by them to be admitted, notwithstanding the dislike and dissenting of their brethren; for of this way of proceeding we have the Church of Jerusalem for a pattern.  
And as the Church at Jerusalem, and all the other Primitive Churches never made any rents and schisms from the public assemblies for some failings, but always constantly frequented their public meeting places, notwithstanding the many corruptions of the Teachers, both in Doctrine, Discipline and Manners, and had not only the example of the blessed Apostles, but of Christ also in so doing, who when he was questioned concerning his doctrine, said, I taught publicly in the Temple, and in the Synagogue, and not in corners and by places, and he enjoined the people also to do the same, Matth. 23, saying, the Scribes and the Pharisees sit in Moses his seat: all therefore whatsoever they bid you observe that observe and do, but do not ye after their works, etc. So likewise other Churches to the end of the world ought to imitate this Church as their pattern, not to separate from the public assemblies, and those Churches for some failings, especially when they are found in doctrine, and preach all saving truths needful to salvation without any mixture of humane inventions; and so much the rather all Churches ought to imitate the example of the church of Jerusalem, and the other Primitive Churches in this, not only because they have Christ's both example and precept for it, but because also separation is blamed by the Apostle Paul in the Hebrews, Heb. 10. and therefore forbidden, who saith, verse 23, 24, 25. Let us hold fast the profession of our faith, without wavering (for he is faithful that promised) and let us consider one an other, to provoke unto love and good works, not forsaking the assembling of ourselves together, as the manner of some is: but exhorting one an other, and so much the more, as you see the day approaching, It seems the Jews presuming of their own holiness, and that they were the peculiar people of God, thought basely of the Gentiles, and began to separate in that regard from their public assemblies, as too many now adays of the Ildependents do from their brethren, thinking themselves more holy than they: the Apostle therefore writing to his country men the Jews, blames them for this, and in them reproveth all that do the like, and forbids them so to do; and Saint John speaking of such as made schisms in the Church, saith, that if they had been of us they would not have gone out and departed from amongst us; but in that they separated from amongst them, it was manifest that they were not of them: so that he maketh it a mark and note of Apostates to make rents and schisms in any Church from the public assemblies; in all these regards therefore we ought to take heed of separation, and aught in this to make the church of Jerusalem and the other Primitive Churches our pattern and example, and not to separate from the churches and assemblies of the Saints, though indeed there should be many failings in them, which when the churches of the congregational way daily do, they are highly to be blamed as offenders against precepts and precedents, both of Christ and the blessed Apostles, and against the example of all the Primitive churches who never did it; all the which notwithstanding my brother Burton saith aught to be conferred together for the making up of a perfect pattern for our imitation; they therefore not following their pattern, but making rents, have in their so doing much to answer for.  
Lastly, as the church at Jerusalem, and all the other churches my brother Burton enumerates, are to be a pattern to all churches in succeeding ages, in their well doing and in what was praise worthy: so likewise, wherein either the whole churches, or any officers or members in them, were failing in their duty, and for it either reproved, threatened, or punished for their own disobedience, or but for their indulgence at others in their sins, as old Ely, I Sam. 3. in that he did not correct and chastise his wicked sons, and the seven churches of Asia for their particular failings, especially those of Pergamos, Thyatira, and Laodicea, for suffering the doctrinc of Balaam, Jezebel, and of the Nicolaitans, though it was not with approbation of the same, but only in that they connived at them, and did not exercise their power in casting out those offenders, and punishing those lukewarm Laodiceans, who were indifferent what religion was set up or embraced amongst them; I say in all these respects, both these churches and people and all other churches for their failings and punishments are examples to us, to teach and forewarn us not to offend in the like manner, lest partaking with them in their sins, we partake with them also in their several plagues and punishments: for whatsoever was written was penned for our admonition upon whom the ends of the world are come, 1 Cor. 10. verse 11. and therefore if we will tolerate all religions among us, and shall not be zealous for the honour of our God, and labour by all our might to establish his true worship, and for the extirpating of all heresies and scandals, the Lord will have a controversy against us, as he had against them, and if we repent not, will remove his candlestick from us, and leave us in darkness and in the shadow of death, as he hath done those churches in Asia, who are all now under the Mahometan superstition. For we must take notice, that as every command of God is both preceptive and prohibitive; so there is something in the practice and manners of all the Saints and churches of God, as that in the Israelites, 1 Cor. 10. and in the above mentioned churches that have some things in them to be shunned and avoided, as their special sins and failings, and some things in them likewise to be imitated, as their zeal, piety, virtues, and godly examples, and holy courage, which as they are all praise worthy, and for which they ought ever to be honoured, so they are set down for our learning and imitation that we should do the same; yea, this their example is as a command to us that we should follow them in this their well doing; and where they did evil and failed in their duty, in this, there is a prohibition to all christians and to all churches in succeeding ages to the end of the world, to take heed left they do the like, and so fall into the same condemnation, as Paul speaks, 1. Tim. 3. verse 6. where prohibiting the Evangelist to ordain a novice for a Minister, (he saith) lest being lifted up with pride he fall into the condemnation of the devil: for by his pride he was cast out of heaven, that saith the Apostle he was condemned for; therefore lay thou no hands upon a novice, lest he be lifted up with pride and fall into the same condemnation.  
So that in all the former respects, both the church at Jerusalem, and all other churches, and the people of Israel are a pattern to us, upon whom the ends of the world are come, that we should always set them before our eyes, if we desire to enjoy those mercies and blessings they partaked in for their well doing, or to shun and avoid those punishments were inflicted upon them for their sins negligences and rebellions.  
And this I thought good to say, in way of answer, to my brother Burton concerning the Church at Jerusalem, and the other Churches enumerated by him, all the which he asserteth are to be conferred together for the making up of a complete pattern and plat form of Church government, and yet grollishly denieth that they can be a pattern in all things, which to speak the truth, is a piece of nonsense and a contradiction.  
But before I conclude with him and shut up this discourse, I shall desire the Reader a little to ponder and weigh my brother Burtous expressions in the very entrance of this his answer, and reply to his own argument. For your indefinite enumeration (saith he) of those multitudes baptised by John the Baptist, and Christ's disciples, we take no notice of them, unless form into a Church or Churches: but following the express Scripture, the first form church we find is in Acts the second.  
These words deserve due consideration. Amongst those that were baptised by John the Baptist, Christ himself was one, the Lord of life, who sanctified that ordinance in his own person, and that in a special manner, as being done by his special command, and that for the fulfilling of all righteousness, both in himself and in the Baptist, as it is at large set down, Matth. 3. and it was ratified by all the blessed Trinity, as by the immediate descension of the Spirit of God upon Christ, in the likeness of a Dove who was the person baptised, with a voice from God the Father out of Heaven, saying, this is my beloved son, in whom I am well pleased. So that Christ, God the Father, and God the Holy Ghost did sanctify and confirm this ordinance, not only to all those that had been baptised by John, and Christ's disciples, who were also baptised by John: but to all those in all future ages that should be baptised by Christ's disciples, and all his faithful Ministers, which he sent into all nations to preach and baptise them, Matth. 28. to all which he promised his presence to the end of the world. So that I am most assured, all good Christians believe, that Christ was well baptised; and if he was well baptised, it cannot be denied but that all those that were baptised by John and Christ's disciples, were all likewise well baptised, and were all good Christians: for both John, and the Disciples had their commission from God and Christ himself for their so doing; and therefore if any authority from Heaven, and a special command from God, and a mission from him, be of any force to ratify, and ascertain any ordinance, than the baptism of John and Christ's disciples was authentic; and all those that were baptised by them, aught to have been taken notice of by my brother Burton, and all the Independents, as form into a church or churches, except they do indeed believe, that Christ the King and head of his church, with his blessed Apostles and all his seventy Disciples, whose names were written in Heaven, and all those multitudes of men and women, that administered unto him and followed him, of whom he gave this testimony, Matth. 12. ver. 49, 50. Behold my mother and my brethren; for whosoever shall do the will of my father, which is in heaven, the same is my brother, & sister and mother; except I say they believe all these cannot make up a form Church or churches, which were impiety to think.  
Now I refer it to the judgement of any well grounded christians, whether or no they do not believe that the great Pastor and shepherd of our souls Christ Jesus, with his mother, brethren and sisters, with all those that heard the voice of this their shepherd, and knew it, and therefore followed him, and believed in him, with all Johns Disciples and those that were baptised by his and Christ's disciples Ministry, cannot as well make up a form church or churches, as any of our new form congregations with a Pastor and Teacher, and a few other of their conceited Members? I am fully persuaded, that upon due deliberation, they will say, they can see no good reason, but that Christ the chief Pastor of his sheep, and so many true believers and Saints with him, should not all of them as well make up a form church or churches, as ten or twelve in one of our new congregations; and therefore that they ought to have been taken notice of by my brother Burton, and those of his Fraternity as form into a church or churches; which notwithstanding they do not, asserting in express terms, that they take no notice of them as form into a church or churches; which if it be not the highest point of blasphemy and temerity, I know not what either blasphemy or rashness is in any.  
The Ildependents have unchurched all the reformed churches, and all churches but those of the congregational way, and now they unchurch all those glorious Christians that were baptised by the Baptist and Christ's disciples; we (saith my brother Burton in the name of them all) take no notice of them unless form into a church or churches. So that we may not wonder, at least we may not take it in ill part that they unchurch us, and deny our churches here in England, and all other reformed churches, to be form churches after the New Testament form; for they say the same of Christ and all that believed in him, and that were baptised into him, whiles he was upon earth, affirming, that they were not form into a church or churches. So that having so good company, we may the more quietly sit down, when we are so like our Master and his Disciples and Followers, of all the which they say they take no notice of them as form into a Church or Churches.  
These words may not slightly be passed over: we (saith my brother Burton) take no notice of them, unless form into a Church or Churches, etc. What men ordinarily take no notice of, they slight or little regard, especially if they speak those words from the judgement of deliberation, and not upon extemporary passion: or except they be in very great haste, and then they may be somewhat excused, if they pass by their best friends and take no notice of them; otherwise if they speak it out of seriosity, that they take no notice of men, it is as much as to say they slight them, regard them not, or despise them. But I have a better opinion of my brother Burton (though he thinketh very unworthily of me) then that he should slight his best friend Jesus Christ, and take no notice of him, and his disciples, and all the believers in Christ's time▪ especially when he pretends That he only labours to set him up upon his Throne as King, and counts all his dissenting brethren from his ways, enemies of Jesus Christ and his kingdom. I say, in this regard I harbour a more favourable and a more charitable opinion of my brother Burton, then that upon mature deliberation and serious thoughts, he should take no notice of Christ, and his Apostles and Followers, and of all the faithful baptised by John and Christ's disciples as not form into a church or churches; and yet these are his words, we (saith he) take no notice of them as form into a Church or Churches.  
I therefore conceive more venerably of him, as that it was in his haste, when he thus spoke and printed; for so he intimateth in his learned Epistle to the Reader; therefore (saith he) I hasted at length, as fast, as before I was slow if possible to recover our brother; a charitable Gentleman toward a brother, though not well advised! It seems here was some tumour began to grow and made him giddy and run like a chicken without a scalp, which needs timely lancing, to prevent some inflammation to a head, whiles the humour flows in so fast to use some of his own rhetoric. This humour of his made my good brother idle-brained, and occasioned him to make more haste then good speed; certainly it either perverted his judgement, or put him into a lunacy, or into one of his odd dreams; for otherwise he would have taken notice, if not of those multitudes baptised by John and Christ's Disciples, atleast of Christ himself his good Friend, his Lord and Master, the King of Saints and King of Kings, the mighty Potentate, the sole and only head and Lawgiver and governor of his Church: I say if he had not been in very great haste indeed and giddy withal in his brain, or in some distraction, He would have taken notice of Christ and have thought him and his blessed Apostles and seventy Disciples and those likewise that were baptised by John with Christ's Mother, Brethren and Sisters, worthy to be esteemed a form Church or Churches; yet he and his brethren pass by them all; saying, we take no notice of them as form into a Church or churches; so that it is no wonder they at this day take no notice of our Churches and that they absolutely deny them to be form into a church or churches after the New Testament form, when they do the same to all the believers in Christ's time.  
Surely that Subject that should pass by his King and sovereign, and all his retinue and Courtiers, and take no notice of him and them, and should yield him no reverence, would be thought crazed in his brain; especially if he should in a slighting manner say, He took no notice of them. And all men that should hear such an expression from him, would not only judge such an one a very unbred man and an uncivil fellow, but that deservedly he ought to be taught better manners. And without doubt a King that should understand of such a Subject, if he at any time had need of his favour, would reply unto him, Sir, you would take no notice of me and my servants, go now to those for help that you think worthy to be taken notice of: As the Lord said unto the Israelites, who when they were oppressed by their cruel enemies and came then flying unto him for his assistance, Go, saith he, to your gods, that in your prosperity ye served, and seek help from them. And truly if the business be seriously considered, this my brother Burtons' and his associates dealing with Christ and his Disciples and Followers, is not altogether unlike the dealing of the Israelites with the Lord, at least in words: For in plain terms they say, we take no notice of them as form into a church or churches, so that Christ and his Disciples are very little beholding to those of the congregational way.  
Certainly, the man was in very great haste when he uttered these words, or exceedingly distempered in his brain; for otherwise Christ had been worthy to have been taken notice of, if his followers had not. Our Saviour speaks of some, that at the last day shall say unto him, Lord, Lord, have we not preached in thy Name, and in thy Name have we not done wondrous works? Mat. 7. ver. 22, 23. To whom Christ saith, he will reply, Depart from me, I know you not. And doubtless if my brother Burton and his complices deeply repent not of these their words, and of all their evil dealing, in seducing and mis-leading of the poor people and of making rents and schisms in Church and State, but shall still persevere in the error of their ways, and will not yet take notice of those multitudes baptised by John the Baptist and Christ's Disciples and of Christ himself and his Followers, nor of their brethren at this day through all the Reformed churches, as form into a Church or Churches; it is to be feared that whatsoever both he and those of his party shall pretend, As that they have preached in his name, and done wondrous works, in gathering of new churches, and preaching up the congregational way and publishing of new truths, and setting up of new lights and placing Christ upon his Throne; I say whatsoever they shall in this kind pretend, Except they all repent of this their wickedness and uncharitable dealing towards all their Christian Brethren, it is to be feared, that Christ will say to them as he professeth he will say to the others, I know ye not, depart from me ye that work iniquity, and they all likewise perish.  
For what can any man that hath not resigned his understanding think less of this so weighty a business? but that Christ may say unto them at that day, You have taught it in your congregations and printed in your books set forth by authority by all your consents, and that upon deliberation, that you take no notice of all those multitudes that were baptised by John and my Disciples, to be form into a Church or Churches. These (will he say) are your own words and that in capital letters; nay you deny them to be Christians, for so J. S. speaketh page 8, and 9 in the name of all the brethren, giving many reasons there to the contrary, asserting that by the baptism of John they were not made Christians, much less cast into a church mould, according to the New Testament form, and least of all, that they were all Members of one Christian church at Jerusalem: These are his expressions; For which he hath been much applauded by all of that fraternity, who usually say of him when he rideth through the streets, there goeth he that beat up Doctor Bastwicks' quarters; approving of this good work of his in unchristianing all those that believed in me and were baptised by the Ministry of my servant John the greatest Prophet that ever was borne of woman, and sent by me and my father to baptise them: And of Mr. Burton they never speak but in high praises, blessing God that he hath answered Bastwicks' Book, which he writ in defence and maintenace of my honour, and for the reputation of all that believed in me, and were baptised in my name; So that all those books that were set forth by those of the congregational way to my dishonour and the disrepute of my followers are approved of by you all, and in them you say you take no notice of those multitudes that were baptised by John as form into a church or churches.  
Now amongst those that were baptised by John, I was one, and my Disciples and my Mother and my Brethren, etc. So that you slight us all, and take no notice of us, as form into a Church or churches; that is in plain words, you are ashamed of us and deny us; Now those that are ashamed of me and deny me before men, and take no notice of me and my Disciples, and of my Brethren and Sisters and Mother, and of those that believed in me and followed me whiles I was upon the earth, to be form into a church or churches, I will be ashamed of them and deny them, and take no notice of them before my Father in Heaven to be form into a church or churches: For he that despiseth my Disciples and my Followers, despiseth me, and he that despiseth me, despiseth him that sent me; Yea, whosoever shall despise one of these little ones that believe in me, it were better that a millstone were hanged about his neck and that he were cast into the midst of the sea. This was one of my statute laws, will Christ the King of his Church say. Now you of the congregational way take no notice of me, nor of them that believed in me and were baptised in my name by John and my Disciples, as form into a church or churches; for these are your own expressions; I therefore will take no notice of you of the oongregationall by-path, as form into a church or churches; not only for these your hard speeches against me and those that believed in me, but because in all my holy word I never appointed such a model and form of churches as you have erected amongst you, I therefore in all these respects, take no notice of you as form into a church or churches; I know you not; depart from me; this I presume any rational man will be ready to gather will be the doom of those that take no notice of Christ and his Followers.  
Of these their words and of this their dealing therefore, except my brother Burton and his associates, seriously, unfeignedly and speedily repent, they must give a dreadful account at the last day. For if we must give an account of every idle word, what an account than must be given of such expressions as these are, which despise Christ himself and his blessed Apostles and all his Followers and all that believed in him when he was upon the earth, and take no notice of them as form into a church or churches? And what a dreadful reckoning must he and his abetters give for all those erroneous, impious and uncharitable opinions they have of late hatched and brought into the world? the very naming of the which would be unpleasant to a true sanctified soul, as this amongst the other, that they take no notice of Christ and his Disciples and Followers and all those that were baptised by John to be form into a church or churches? Yea what a fearful account must they at that day give for all their bitter and reviling speeches and malicious practices against all their Christian brethren through the Reformed churches who they have all unchurched?  
Yea my brother Burton and his complices must also give a great account of this, that whereas they should have taught the people the way of God truly and plainly and have delivered unto them the whole counsel of God, they not only profess they will keep a reserve Donec ad triarios redierit res, contrary to the command of God who hath enjoined all his servants to be ready to give an account of their hope to whosoever shall demand it 1 Pet. 3. and preach it publicly and upon the house top whatsoever he taught his Disciples in secret and privately, but blame all churches but their own of the congregational way, as not rightly form according to the New Testament form, and yet would never set down to their brethren the model of that form and show it unto the people and Saints of God that they might all be undeceived if in an error, although they have been often & again solicited thereunto, and although also they by promise had engaged themselves to deliver in their model by such a time, and by this their unjust and unrighteous dealing have kept the people of God and many precious souls in ignorance of many principal truths if their doctrine be true, and caused the people by that means exceedingly to err and to remain still in darkness; when notwithstanding they glory that they set up every day many New Lights, which is in them all a most fearful and abominable sin, and of the which as of all their hard words against their brethren, and of all their calumnies and reproaches, and bringing up an evil name and report against the Presbyterian government as the wicked Spies did against the good Land, of all these things I say as of all their errors, schisms and heresies, and especially of their taking no notice of those multitudes baptised by John and Christ's Disciples to be form into a church or churches, they except they speedily repent, must give a dreadful account at the great day, and my brother Burton especially; for he is one of the principal Leaders and Captains in this Militia and new model of Ill-dependency.  
If some young sprig that had been turned about with every stream of opinion, and carried about this way and that way with every wind of doctrine, had spoke such words only, and had been the author of such novel opinions and of such double dealing and juggling, I should never have wondered at it, knowing how unstable youth is; but for an old Tree, in which the sap of youth should now be well dried up, and which should be stiff and unmoveable and for ever to be settled; for such a one I say as my brother Burton was expected to be, to be unstable, thus tossing and tumbling about with every stream of new doctrine or every novel blast of any windy opinion, it showeth that it is either founded upon a sandy ground or a brittle foundation or rotten at the very root, and that if it be not speedily looked unto and underpropped that it will suddenly fall, and that the fall thereof will be very great; which that it may not happen to my brother Burton, and that the Lord would give him and his associates repentance for all their unthankfulness to God and for all their evil deal and uncharitableness towards their brethren, and especially towards myself, it shall be my earnest prayer for them all who they have so much despised and vilified.  
And this I thought fit to speak concerning my brother Burtons' reply, to whatsoever he had to say in way of answer concerning my first four propositions and the whole first part of my book. What he hath to reply to my arguments about the second question, touching the gathering of churches, shall be answered in their due place, after I have spoke alittle, according to my promise, concerning the Independents definition of their Church, which occasionally I met with, when from their own Principles I confirmed my arguments, that if any thing, it might make them more specious in the Independents eyes, or at least that they might not be so enraged against me hereafter, when they shall take notice that I spoke nothing, but what I ratified and made good from their own grounds: Their definition of their church is this.  
A visible Church is (say they) a mystical body, whereof Christ is the head, the Members Saints, called out of the world, and united together into one Congregation by an holy Covenant, to worship the Lord, and to edify one an other in all his holy Ordinances.  
Before I discover all the errors of this definition, and come to show that according to this their description of a Church, there has never as yet been a true form church, and that none of the congregational churches themselves (if this their definition be good) be true form churches; and which is more, that they must of necessity, be all dependent, I shall set down the chief things observable in it.  
First, they define a visible church, to be a mystical body, of which Christ is the head, the Members Saints, etc.  
Secondly, they assert, that this church is but one congregation, or as many as can conveniently meet together in any one place to partake in all Gods holy Ordinances.  
Thirdly, they affirm, that the form of this church, is a holy explicit covenant, which falsely they make one of God's Ordinances: or they say, they are united together into one congregation by an holy covenant. Now it cannot be holy, except it be one of God's Ordinances, and have his command and authority for it, which is that that engraves holiness upon it: otherwise it is either diabolical, or at least but humane. So that in the Independents learning, wheresoever any of these things are wanting, in any congregation of christians, it is not a form church: for this is their definition of a church, within the bounds and limits of which whatsoever church doth not come, and within the which it is not terminated, it is no true church; and so by this, all particular churches that are and have been in the world, neither were nor are true form churches, no not the very Independent congregations themselves, as I hope by God's assistance I shall illustriously make appear, after I have said something in order of the particular branches of this their definition, and have showed the absurdities of it, and the impossibilities of attaining such a church as they have set out, and the great inconveniences, and indeed the unsupportable bondage that would redound unto thousands of God's people, if these men might have their mind, and all things according to their definition: For from such a church as they describe and desire, though it consist but of ten or twelve, be they never so erroneous in their doctrine, and never so corrupt in their manners, and never so perverse, malicious and unplacable in their minds and wills, and let their unjustice done against any poor oppressed Member, by them, be never so great or exorbitant, there is no appeal from it, or help or redress to be expected by any appeal to any other court, church, or ecclesiastical tribunal; which is a yoke of one of the most horrid tyrannies and slaveries that ever the world yet saw, and which neither we nor our forefathers could ever bear, a greater than the which never any men voluntarily put themselves under, before these our unhappy times. All the which I shall, God assisting me, in the examination of the several parts of this definition, make evident.  
And first, whereas they define a visible church, to be a mystical body. If any Presbyterian should have so spoke, the Independents would have said, it had been a bull. For visible and mystical cannot be predicated of one and the same body, at one and the same time: for if it be mystical, than not visible, and if visible then not mystical: and therefore their definition belongs rather to the invisible church, then to any visible congregation, because the matter of it is the mystical body of Christ, consisting of Saints, and such as are truly holy and godly, which none know but God himself; for no man can certainly and positively say, that this or that man is a Saint, but in the judgement of charity, which is often mistaken, as the Independents themselves acknowledge they have been: for the time was, that they thought some men Saints (who are the same still, they then were) and yet now they not only think, but say, though falsely, they are Devils, and repent that ever they prayed for them. But most true it is, that God only knows who are his: yea, the Apostles themselves, though of more discerning spirits then any in our age, yet could not discover Judas; Christ only knew he was a devil; it was hidden and a mystery to the Apostles, and the same to this day lies hid from all men, who are Saints indeed; that belongs only to God, it is his Prerogative, who is the searcher of all hearts: and therefore their definition is absurd, groundless, and vain in this branch of it, when they say a visible church is a mystical body consisting of none but Saints. And then it would follow, that none of the apostolical churches were true form churches, according to this their model; for we read not only of many scandalous walkers amongst them, but of some heretics, and yet they ceased not to be true churches, what ever the Independents think now of such congregations as are mixed, though in none or in very few of them, they can discover any such offenders as were in the church in Corinth, Galatia, Philippi, and in some of the seven churches of Asia; and therefore if their definition be good, none of the Primitive churches were true churches; yea, I hope to make it evident in the sequel, that none of the churches of the congregational way are then true churches, as not consisting of all Saints.  
But now I come to the second branch or part, viz. that the Church they desire, must be but one congregation enjoying all god's Ordinances in it: which if it be true and good in this branch also, than the Church at Jerusalem was not a well form church; for there were many congregations; and then also never a Church in the world to this day was a true church; much less can any of our new congregations challenge that title and be true churches, it being impossible, though they consist but of one congregation apiece, for them severally to enjoy all god's Ordinances in any one of them: for amongst God's Ordinances the Independents both in New-England, and here amongst us, hold, that Synods and counsels are one of God's Ordinances, and yet they are not churches properly so called in their dialect, though as they are representative bodies of many churches, they may have that name given them, and are churches in my notion and according to my understanding; but I say, not properly according to their language: for their congregations consist of particular Pastors and Teachers, and of two or three Elders apeice and Deacons, and of a few men and women, and have many other pretty things required for the moulding of them up into form churches, after the New-Testament form; whereas in counsels and Synods, they have neither particular Pastors, nor Teachers over them, nor any such Elders and Deacons as they require, nor no women; so that no particular church in the world to this present day enjoyed that Ordinance in it.  
For a Synod and council consists of Presbyters only, and that of many, not only out of any one particular church though never so large and great, but out of many, sent and delegated from each of them respectively and severally; yea, many times not only out of many several Presbyteries adjacent, but out of other countries and Provinces; as that at Jerusalem, and all the ancient counsels, and that lately at Dort, and this our Synod now present; and their employments likewise are of an other nature, then that of ordinary Pastors in their several congregations, as all men know: and therefore not a church properly so called, according to their language; for a Synod and church, are two distinct things, and both of them together were never yet found in any one congregation in the world; and so by consequence, there was never any congregation or particular church that yet enjoyed all god's Ordinances, and therefore if their definition be good, they were no true churches, for they had no Synod or council in them: neither can any of our new congregations at this day have a Synod in them, and therefore they enjoy not all god's Ordinances in them severally, and so come not within the compass, bounds and limits of their own definition, and therefore remain not true form churches, as not enjoying that Ordinance.  
Besides, there are other Ordinances that the congregational churches cannot enjoy: for there is an impossibility of it, not only in the beginning and first constitution of them, but many times after in regard of mortality, and the death of their Elders and Pastors, and other Officers, or when there remains but one alive, as it often happens in our new congregations; and therefore of necessity they must be Dependent, if they will enjoy all Ordinances, or else be no churches, as not enjoying all Ordinances: As for instance, there are Ordinances that nearly concern every particular congregation, which cannot be performed by that alone; for how can a particular congregation, which for the most part consists of ignorant men and women, try the sufficiency of the Presbyters, that are to be elected or put over them, when they have no knowledge in those Sciences, Arts, Faculties and Histories, and of the tongues and languages, as Latin, Greek, Hebrew, and are ignorant in many other things, that in some competency are required in all such as are to be made Presbyters and Ministers over them; when I say not any one in those congregations, many times, have any knowledge in any one of those arts and sciences, in all which a Minister ought in some measure to be versed in, if he will take upon him that high calling, and charge of the Ministry, and duly and rightly perform it unto them: and were it so, that in all these new gathered churches they had such intelligible Members, who when they have made choice of them, shall give them imposition of hands which belongs only to the presbytery and Elders to perform, & cannot be done by the people, who never were appointed by God to ordain Officers in his church, as all the learnedst of the Independents hold and teach: so that when any Elders and Presbyters, and other church Officers are to be ordained in their new gathered churches, they permit not the common people to impose hands upon them, but always desire Elders and Presbyters of other congregations to do it, without whose help they cannot enjoy this Ordinance amongst themselves; and therefore if they will have it, they must necessarily be Dependent. The same may be said of the Ordinance of Excommunication; but I will first speak of imposition of hands, and ordination of Elders and Officers, the which howsoever in some of the more unlearned Independents esteem it to be of small weight, and but a compliment; yet it is one of God's holy Ordinances, which the Author of the Epistle to the Hebrews accounts and reckons amongst the Principles of Religion, and a part of the Foundation, Heb. 6. ver. 1, 2, which place of Scripture, one of the Fathers of the congregational way, Master Henry Jacob by name, who first baptised their new gathered churches, with that compellation of Independent churches, for his own advantage exceedingly urged to overthrow the lawfulness of the Ministers of the church of England, because as he supposed, the church of England erred in the Foundation, not having the due and right imposition of the hands of the presbytery, though in this as in many of his other opinions he was very much mistaken: for those that imposed hands upon the Ministers at their Ordination, were Presbyters. Yet I say, they can urge this place for their advantage against us, and therefore I see no reason why we also may not much more make use of it against them, it being Gods own institution, and to be perpetuated to the world's end in all churches; so that wheresoever this Ordination and Imposition of hands by the presbytery is wanting in any church, that church cannot be truly said to enjoy all Ordinances within itself; for there is an impossibility of obtaining or enjoying this Ordinance of Ordination of Officers, by the Imposition of the hands of the presbytery, and that often in their new gathered churches, not only in the beginning of them, and in their first constitution (as I said before) but at many other times also, and that by reason of the death and mortality of their Elders, or when but one of them remains alive, which frequently happens amongst them, as daily experience teacheth us, so that of necessity they must crave the help of other churches, and therefore in all these respects are Dependent; for not any one Elder alone, and by himself can ordain an other, there must be more together for that employment; for it must be done by the imposition of the hands of the presbytery if it be justly done and according to God's appointment; that is, of many Presbyters as the word imports.  
And if we take a survey and view of all the Primitive and apostolical churches, as that at Jerusalem, of Philippi, Ephesus, and the other Asian Churches, we shall find in them all, an established presbytery (as I have abundantly proved) many Elders and Pastors in each of them, appointed over them to govern and rule them in common, and all those several Presbyteries had in each of them the power of Order and Jurisdiction, and the authority of imposing of hands, and ordination of Elders and Officers within themselves in their respective Presbyteries, so that they were as so many Corporations or Committees, having their precedents and Chaire-men, with all other Officers amongst themselves, and that in abundance, as the Scripture relateth, as in all well ordered Corporations at this day it is to be seen; so that if any one or more of their Presbyters or Officers died within their several preeincts, they did by virtue of their several Charters presently go to the Ordination of new ones, and of as many as they had need of, of which they had store and choice for the most part, as all well ordered Corporations at this day have, who if their precedents die or any of their Aldermen, or any of their Common council, or any of their other Officers, they forthwith make election of others, out of some of their freemen, or of men well known to them for sufficiency, wisdom and discretion, and all other abilities, without having recourse to any other Corporations; for they are armed with authority within themselves for this purpose, and they have usually choice enough of men fit for their employments; and so it was in the apostolical and Primitive Churches, who collectively taken, were all collegiatly and classically governed, and depended upon their several Presbyteries in their several jurisdictions, which if they had been single congregations only, as the Independents would persuade the deluded people, they could never have done, for the many reasons both now and in the foregoing Discourse specified. So that I am confident, it sufficiently now appeareth to any rational man, that no particular Congregation can enjoy all god's Ordinances within itself, without Dependency upon others, there being an impossibility of itself.   

The same may be said of the other Ordinance of Excommunication, which cannot in any particular congregation be enjoyed without it be Presbyterated, to use their own expression; that is to say, except it have their Presbyters and Elders, and Church Officers within itself annexed to it: for they amongst the Independents, that hold that excommunication must be inflicted by the votes of the whole Congregation, understand it then only to be a complete and form Church, and to be an entire and a whole congregation, when it consists of their Elders & their other Officers, as well as of the people, and affirm, that the people without the Elders cannot excommunicate any, nor the Elders without the people; and they of the Independent party on the other side (for they do not all agree amongst themselves in their Church government) which hath retarded the bringing in of their new noddle, lest that by it they should lose many of their Disciples and Followers which they well know would soon break of, if they should not humour them in their new mould; and therefore they cunningly juggle with the people and feign pretences, when indeed if they had meant Christianly and honestly, they would long since have brought in their new noddle of church government; but fearing what would ensue, and which would not be for their profit and honour, they have hitherto made delays to the great disturbance of Church and State, and the seducing of many; but I say those of the congregational way, that hold that this Ordinance of Excommunication belongs unto the Elders only, and put it into their hands, excluding the people from their votes, and that for many inconveniences as they suppose which are not yet removed, for all that, as will by and by appear, yet I say on all sides they agree, that without the Presbyters consent none can be excommunicated be they never so scandalous, so that so long as any congregation is without their Presbyters and Officers they cannot enjoy this Ordinance also, neither can they ordain them within themselves without help from other Churches, as I said before, and therefore they want this Ordinance till their new supply, and that they must crave from other churches when their officers are dead, and therefore of necessity they must still be Dependent; but now let it be granted, that when their church or congregation is again recruted and made up again, or presbyterated and complete in respect of both Officers and Members, and that it consists of ten, twenty or thirty, or it may be of a few more, which is a pretty full church and congregation amongst them, what inconveniences, and them of dangerous consequence, would forth with ensue upon it; yea under how intolerable a yoke of slavery would many oppressed Christians by this means groan under, when at any time they are unjustly and wrongfully injured by them? for there is no appeal from them to any other Court or Church-Tribunall for redress or relief: let them be never so much wronged, or injured, or damnified by them; For if the formidable sentence of excommunication pass once against any person, be it right or wrong, they throw and cast him out of communion not only amongst themselves, but the whole visible Catholic Church, and deliver him up to the devil; therefore if this ordinance of excommunication be once inflicted upon any Member by the whole congregation (as some of the II-dependents would have it) or by two or three Presbyters only as others contend, the misery and grievance is never the less, nor the inconvenience (and that of dangerous consequence) the less avoidable as will daily appear: for if all the congregation pass this sentence, many of the Members who have their votes, are private men, and for the most part unlearned and unexperienced, through want of years, parts, education and breeding, and not able to understand the nature of the allegations and probations, they being many times so intricate, so that they can never be able to apply the rule unto the case for the inflicting of a just censure, and may be in danger also to bear a peculiar hatred or ill will unto their persons, and so apt to be swayed by their passion to do unjustice, or may be overawed by fear or threaten of some other in the congregation who are the enemies to the party in question, so that they being powerful men, rich in estate amongst them, and they being poor and indigent people whose dependency may be upon them as they are either children, servants, workmen or tenants, of which most of the congregations consist, and they daring not displease them, especially if they be their friends, as many times it happens for all or any of these respects, I say they going with the stronger side may pass this sentence of excommunication against him most unjustly, as it often happeneth; & this must go for currant if the most voices carry it, and from them the party unjustly dealt with hath no appeal: but if they be obstinately bend against him, must live and die in this condition under this heavy doom, which I believe in every understanding man's judgement will seem an intolerable inconvenience, for there is no appeal from them. On the other side be it granted that the Elders only of this particular congregation have the power of excommunication in their hands, they are not ordinarily above two or three, and many times none of the learnedst, wisest and honestest men that ever were borne, and therefore are liable and in danger of the same temptations that the other were, because of particular relations, and their dependence on their congregation for their maintenance and support: who they ordinarily dare not displease: for they know the fickleness of the people and how little a thing will disgust them and alienate their affections from them, which would be a cause also of withdrawing their contributions and supplies by which they support themselves and their families, and commonly when any rich and great man falls of from a Minister though he be never so faithful and diligent in his place yet he will withdraw many, yea of themselves the unstable people will take occasion by others example to slight and neglect their Ministers as hourly experience teacheth us; for, humour not them in every thing and they are gone. Yea but publicly or privately reprove them for their malversation or for any erroneous opinion they hold, and they will become your secret, if not your open enemies, and upon the least occasion be ready to side with any to do their Minister a displeasure, which when their Ministers well know, they are very fearful of offending any, especially their more wealthy and abler Members; besides we know upon what slender occasions differences many times do arise amongst nearest friends, when it concerns their profit or reputation, or their judgement in things of their estates or religion; for if you jump not with them in their opinion in all things, they stand at a distance; or hinder them in the least thing but in their gain and profit, and they will bear a secret grudge unto a man and wait an opportunity to do him a displeasure and to be even with him; and this every man knows is the practice of most men; so that for any of these reasons men will be ready to harbour a displeasure against any Member, and if he be called in question for any conceived miscarryage or scandal or for any different opinion, and this come once to banding and debate in the Church or Congregation, and there be siding on both sides, and parties made on each side, so that they grow into a heat, the Ministers and Presbyters in their several Congregations are by this means brought into many straits, not knowing what many times to do, as not daring to displease either side, which way soever their private judgement leads them; but ordinarily it is observed, That the Ministers will go with the strongest party and will gratify that, and that for their own emolument and private interest; neither is this all, but the Presbyters and Ministers themselves in their Churches many times are subject to the same passions and affections as I said before, that other men are, and for some secret and private grudge against the person in question they may use the extremity and pronounce the sentence of excommunication against him, which when it is once past, there is now no remedy of appeal left unto him, be the unjustice or wrong never so great; and precedents of this nature there are many to be met with in the congregational Churches, as I shall if occasion serve be able to prove. What a sad condition therefore are such poor oppressed men in when this formidable sentence is once passed against them; and when it lies in the breast of a two or three Presbyters amongst them? and what a horrid yoke of bondage do miserable men by this means by their voluntary subjection bring upon themselves through their wilful giddiness, when they yield to so unwarrantable a government as to stand to the verdict either of a little ignorant congregation or of two or three men that are subject to the same temptations that other men are? and then to be without all help or hope of relief be they never so much injured by them.  
But let it be supposed and granted that a slender Congregation of people or those two or three Elders in every one of their Congregations were as free from infirmities and temptations as Angels, which they are not, yet the weightiness and solemnity of the censure requires to be performed by a whole council and college of Presbyters and Elders of a combined Presbytery which is God's Ordinance, as I have abundantly evinced: so that it being passed not by the votes of a few people or by the voice of two or three Elders only; and they liable to so many temptations also; but by the conjoynt agreement and consent of a great Presbytery free from any such temptations and exceptions, it may be done with the more advised and combined authority, and be more dreadful to the party, and be the better accepted and submitted unto without heart burning and grudging against either the Congregation or particular Elders, or fear of revenge.  
But will some say, How if this whole college of Elders should err in their censure and do injustice, for some of the above mentioned reasons, what remedy or relief than has the injured person offended by their censure? For answer, he hath the benefit of his appeal to a higher Presbytery or Classis; & if wronged there, he hath the benefit yet of appeal to a higher Presbytery and Classis; and if he have no relief there, yet he hath the benefit of an appeal to a Synod, which is God's Ordinance also; so that he hath still hope of relief and he still in God's way; and so long as there is hope and he takes a right course, he needs not despair, and if at one time he find not redress in one Presbytery nor in one Synod and council, he may in another; it is good ever to wait upon God in his Ordinances; for in so doing we have a promise of a blessing, and here is always comfort and expectation of relief, and this is not only god's method, but the custom of all Nations and kingdoms for the well ordering and governing of them and for the redressing of grievances and abuses; and i● there can no justice be had by this his endeavour in no Court, this still doth uphold a drooping spirit and comfort him that he hath used all lawful means and doth for ever commit himself and his ways to God, who is a reliever of the oppressed, and a revenger of the wrongs and injuries done unto his Elect, who hath said, Luke 18. ver. 7, 8. Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you he will avenge them speedily. So that there is mercy with him that he may be feared, and therefore I say, There is ever hope in the use of lawful means, and in all their just appeals. But grant there be no justice on earth to be found in any Courts, and that there were such an universal corruption amongst all judges both ecclesiastical and temporal, which were great uncharity to suppose, much less to say, Yet, I say, the people of God when they are unjustly oppressed shall ever be able to solace themselves in this, That there is forum poli, as well as there is forum soli, that there is a Court in heaven as well as there are Courts on earth; there is a great tribunal before which all men must one day appear, to give an account of all their unrighteous dealing on earth, the thought of which will support the most drooping and oppressed spirit: which not withstanding doth not always cast away his confidence, as long as there are any Courts and higher counsels to appeal to here in this world, which all those that submit themselves to the Presbyterian Government are like to enjoy; whereas those of the congregational way and that stand for the II-dependent Government deprive themselves of, and not only bring themselves under an unsupportable slavery, but would subjugate the whole world to the same bondage and tyrannical usurpation, Which the Lord preserve his people from, and put it into the hearts of the great council of the kingdom, and all cordial and understanding men to oppose with all their might, as they love the peace of Church and State, and the establishing of the true religion in these three kingdoms, and the propagation of the gospel to the world's end; all the which the whimsical opinion of Independency will hinder, which indeed tendeth to no other end but to bring in an Anarchy and a confusion of all things, and the setting up of atheism or a Pantheon of all Religions, to the great dishonour of God and the disturbance of our Church and State, and the alienating of the nighest allies one from another, and to the distraction of all men, as our small and little experience of that way hath by woeful trial and daily experience taught us.  
And this shall suffice to have spoke of the second branch of their definition in discovering the absurdities of it, and the impossibilities of attaining such a church as that sets down, and the great inconveniences, with the unsupportable bondage that would necessarily ensue upon it to all such as should subject themselves to such a Government as the Independents would bring into the world.  
I now come to the third part of their definition, viz. Their particular explicit holy Covenant, which they not only call the form of a Church, but make it an holy Ordinance, which it cannot be for the reasons above specified, as having no warrant from God our father, nor no example in any of the primitive Churches, who had no other but the general Covenant, which all the Presbyterians allow, as it is authorized by God himself, though they reject that particular explicit Covenant brought in by the Independents, as being an humane Ordinance, which all Christians in God's service ought to abhor, as not commanded and enjoined unto them by the King of his Church Christ Jesus, whose voice only they are bound to hear, and who alone they are to set up as King upon his Throne, who is their Lawgiver and mighty councillor, and the sole governor of his Church and kingdom. And should it be accorded and granted to the Independents, That this their particular explicit Covenant were indeed the form of a Church, as they would persuade the people, than all the primitive and apostolical Churches, as well as all the reformed Churches at this day in the world besides their own congregations, were not true form Churches, which were a great wickedness and impiety to aver and maintain.  
But besides this their unwarrantable Covenant which they make the form of a Church, they require of all such as will enter into Church fellowship with them, many other pretty things, which they hold not only requisite, but God's Ordinance also; as,  
First, That they should walk some weeks, months, and perhaps years, with them for a proof of their conversation, and for the trial of their behaviour and manners, and except they can please the whole church, there can be no admittance at last.  
Secondly, after their good liking of their carriage, they enjoin them to make a public confession of their faith; and if that dislikes them, they cannot be admitted.  
Thirdly, after this, they require of them to bring in the evidences of their true conversion, as the time when, the place where, and the manner how, all which if the congregation approve not of as sufficient, they cannot be yet admitted.  
Lastly, they that are to be admitted, must have the consent and approbation of the whole congregation both of men and women, or else by their Charter they cannot be admitted into Church-communion with them. All these things as I am able to prove, they require in some of their Congregations, before any can be admitted as joint members amongst them; never a one of the which conditions or injunctions not withstanding hath either precept or precedent for it in all Gods holy Word. And therefore it is an unsufferable flavery that they impose upon the people, besides this their particular explicet covenant, which they make the form of the Church, which should they only require, without any of their other grolleries, were a bondage too unsufferable; for in that their Covenant, as I have been informed by some of them, when in familiar manner, and in the time of our friendship, I desired to know the method of admitting of their joint members, and especially what the Covenant imported, and what they promised in it, and what by it they were tied unto, and for answer they replied, that three things were contained in this their holy explicit Covenant.  
First, That they promise and by this Covenant bind themselves to each other in all Church fellowship, as to be helpful one to another in all things, and especially to their Pastors, and to stand one by another without desertion of each other, and that in the greatest dangers and difficulties, and to yield obedience and willing subjection and conformity not only to those truths that are now embraced and entertained amongst them, but also willingly to submit themselves to all such New Light for the future, that God shall by his Word and by the Ministry of their Pastors discover unto the Church. This as I have been informed by the Independents, is the first thing they require of those that are to be admitted as members, and which they promise and Covenant to perform.  
The second thing contained in the Covenant, is, That if they be single persons either bachelors or maidens, widows, or widowers, they may not marry without the consent of the Church.  
The third thing contained in this their holy Covenant, is, That they may not remove their habitations and dwellings, though never so advantageous unto them for their traffic and trade, into any remote place from them, without the consent of the Congregation, and some other things there are comprised under this Covenant, which they keep among themselves as arcana regni as secrets of their kingdom, all the which if they be seriously looked into, contain in them so many mysteries of Iniquity; yet all of them exceedingly advantageous unto themselves, they all tending to the strengthening of their party, and the more corroborating their combination, as those that are judicious have well observed.  
But were there no other slavery and bondage, in their whole religion, but this of their covenant and of the appertinances belonging thereto, as amongst others, their blind obedience, there was never yet a greater yoke of servitude put upon poor people under Antichrist himself; and the truth is, as the Papists oft times, scoured over old holy days with new ceremonies and solemnities, and put them upon the people to be observed as new ones; even so the Independents furbush over old errors with new varnish, to make them more specious to the deluded people, and bring them in as new truths, and set them up as new Lights, when they are nothing else but ancient errors, and very Popery itself in a new attire, as is apparent to any that will not wilfully put out their eyes. In the time of the Prelates reign, every ceremony they brought in was excepted against as a human tradition, and that worthily: and every invention and tradition of man was rejected as Popery, and will-worship was abhorred as Antichristian; and to serve God by the precepts of men, and by a service established only by humane authority, was rejected as a thing displeasing unto God, and thought unsufferable; and to have Prelates set over them to Lord it over God's heritage was thought the highest point of tyranny; and for the removal of them root and branch with all their trumpery and appertinances, all the Independents themselves, with the whole city and the greatest part of the kingdom, petitioned the great council of the kingdom; and not only so, but many of them have ventured their lives in the just defence of their Christian liberty, and have offered their estates and exposed themselves and theirs to greatest dangers in this good quarrel, which will ever be to the immortal honour of them all to all succeeding ages, and they will be an example to other Nations to do the like. Yet behold every one of these things revived now and brought in amongst the ignorant people, and contended for with all severity and eagerness, as for the Oracles of God, notwithstanding ding they are but the inventions of men, there being neither precept nor precedent for them in the whole Word of God, nor any practice of them in any of the apostolical and Primitive Churches: and therefore it doth necessarily follow, That their whole service and Discipline with all their concomitants are but their own appointments, for which there is no warrant or pattern in the whole Word of truth; and as for their Ministers and Pastors, both in New England & in their new Congregations here they Lord it over the poor people, in as high a manner (as can be proved) as ever the lordly Prelates did, in respect of their supercilious behaviour; and yet the people swallow all these things as God's Ordinances, and bind themselves by their unholy Covenant to observe them, which in any understanding man's judgement, that knows what his Christian liberty is, and in the which he is commanded to stand fast in, Gal. 5. ver. 1. is the most intolerable yoke of bondage which the world yet ever saw.  
And thus having briefly discovered some of the errors of their definition and shown the absurdities of it, and the inconveniences of such a Church as they would have, and evinced also, that according to that, there has never yet been a true form Church on earth, and that all the congregational Churches, if they will be included within the compass of that description, they must necessarily be Dependent; I will now come to my last and main conclusion, which is to prove that none of the Churches of the congregational way are true Churches, as not consisting of all visible Saints, and therefore not to be communicated with in holy things: which I shall do from their own argument. For thus they dispute against us.  
Those Assemblies (say they) or Churches, in which the Members are not visible Saints, called out of the world and united together into their several Congregations by an holy Covenant to worship the Lord and to edify one another in all his holy Ordinances, they are no true form Churches according to the New Testament form, and ought not to be communicated with in holy things, but are to be separated from, unless they will be made companions with such kind of Saints as Job would not set with the dogs of his flock, being tagg rag, with whom godly souls can no more converse then with heathens.  
But, the parochial Congregations through the whole kingdom are such. Ergo, they are not true form Churches after the New Testament form, and ought not to be communicated with, unless etc. This is the ildependents doctrine they teach their Disciples concerning our Churches, as appeareth in all their Pamphlets, as in that of I. S. and my brother Burtons' especially, and this is one of the capital arguments which they use, to maintain their separation from us; and upon which they ground the gathering of their new Congregations, the futility and vanity of the which every one that shall but vouchsafe to read this book shall find in many places discovered. I will therefore in this place, make use of the same against themselves to prove that their Churches and new gathered congregations are not true form Churches after the New Testament form, as not consisting of all visible Saints, and therefore not to be communicated with in holy things as the several ensuing arguments will declare: which I desire the Independents themselves would without any prejudice seriously consider and ponder, that they may the better discern into the errors of their ways, and in time repent of all their unrighteous and uncharitable dealing towards their brethren. I thus argue.  
Those Churches and Congregations, the Members of the which are not visible Saints, called out of the world and united together into their several Assemblies by an holy Covenant to serve the Lord in all his holy Ordinances, but are joined together in a wicked conspiracy and combination against the people of God and his Ordinances and to hinder the reformation of the Church: they are no true form Churches after the New Testament form, and the Members of them are not true visible Saints and therefore ought not to be communicated with in holy things, but to be separated from. But all the Churches of the congregational way are such: Ergo, they are not true form Churches after the New Testament form; and therefore by their own doctrine, not to be communicated with in holy things, but to be separate from, and that for the same reasons the ildependents falsely pretend they sever themselves from our public Assemblies.  
The Major of this syllogism is their own, and therefore they cannot gainsay it; the Minor therefore being proved, the conclusion will necessarily ensue. And as for the Minor, I thus evince it.  
Those Churches and Congregations whose Members are raylors▪ révilers, slanderers, covenant-breakers with God and man, ordinary liars, notorious calumniators and false accusers (such as in holy Scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devils) heretics, open seducers and causers of division and offences contrary unto the doctrine of Christ, such as all Christians have a special command to take heed of and to shun, and are prohibited to receive into their houses or bid God speed, or so much as to eat with, they are no visible Saints nor good Damon's: and therefore no true form Churches nor to be communicated with in holy things.  
But the churches of the congregational way consist of such Members: Ergo, they are not visible Saints, and therefore no true form churches nor to be communicated with in holy things.  
For the Major of this Syllogism, it is grounded upon Godsown word, and has its warrant for it as the ensuing places sufficiently prove, Rom. 16. ver. 17, and 18. Now I beseech you brethren (saith the Apostle) mark them which cause divisions and offences▪ contrary to the doctrine which ye have learned, and avoid them: 1 Cor. chap. the 5. ver. 11. But now I have writ unto you (saith Saint Paul) not to keep company, if any man that is called a brother, be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, with such an one no not to eat. 1 Tim. chap. the 6. ver. the 3. and 5. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ and to the doctrine which is according to godliness, from such withdraw thyself, and 2 Tim. chap. 3. ver. 1, 2, 3, 4, 5. In the last days (saith the Apostle) shall perilous times come: For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, without natural affection, covenant or truce-breakers, false accusers or make-bates, incontinent, fierce, despisers of those that are good, traitorous, heady, highminded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof: from such t●rne away; for of this sort are they which creep into widow's houses and lead captive silly women laden with sins, etc. Tit. 3. ver. 10. A man that is an heretic after the first and second admonition reject saith the Apostle, 2. John ver. 10. If there come any unto you (saith Saint John) and bring not the doctrine of Christ, receive him not into your house, neither bid him God speed: for he that biddeth him God speed, is partaker of his evil deeds. And Gal, 1. ver. 8, 9 If we or an angel from Heaven (saith the Apostle) preach otherwise then that which we have preached unto you, let him be accursed; as I said before so I say now again, if any man preach unto you any other gospel, then that you have received, let him be occursed. Out of all the which places and many more that might be produced, we are taught to shun and decline the society and fellowship of all such Christians as are corrupt in their doctrine or manners, and such as either preach or practise otherwise then they have precept or example for in the holy word of God; especially we are to have no communion with them, when they not only preach another way to Heaven then that which Christ and the holy Prophets and blessed Apostles have chalked out unto us and delivered unto the Church, but have joined themselves in a wicked and unwarrantable Covenant to persist and continue in this practice; for they are no Saints: But such are those of the congregational way, whose Teachers and Members are combined together to persevere in their wicked practices and courses; and therefore by express command from Heaven we are to have no communion with such unless we will be found fighters against God, and partake in their punishments: And these places of holy Scripture with these reasons shall suffice for the proof of the Major proposition.  
For the Minor, that the churches and assemblies of those of the congregational way consist of railers, Revilers, Slanderers, and covenant-breakers, etc. it is evident and well known to all such as are acquainted with the practice of the Independents, and are versed in their doctrine, and have read their Pamphlets, which consist chief of errors, untruths, and right-downe raylings, as amongst others, those of my brother Burton, and john Lilburne, not to mention the Pamphlets of all the other Independents, the very names of which would make a book, in all the which there is little other but railing and dangerous novelties. Some of my brother Burtons', and john Lilburnes expressions, with an other or two more which writ in the name of all the Independents, I will produce, that by the mouth of two or three of their witnesses, the truth of their proceed in their rail, Errors and lies, and bad practices may be yet more evident. My brother Burton in his Vindication hath these ensuing words against all the Presbyterians, both Ministers and people: and first against the Ministers of whom he saith, that they deny, disclaim, and preach against Christ's kingly Government over men's consciences and churches, so that such a conversion (as is wrought by them) comes not home to whole Christ; and such with their converters, do deny Christ's kingly Government, or at least, and best, they are converted but in part, and that main thing is wanting, to wit, Christ's kingly Office. And in his Vindiciae veritatis he accuseth me, pag. 21. for taking Christ's name in vain, because in my book I asserted that the Ministers of the church of England set up Christ upon his Throne; which for me to affirm, he saith it is to take the name of Christ in vain: his words are these.  
And here saith he, I challenge our brother for taking Christ's name in vain, when instead of finding Christ set upon his Throne in their congregations, we find there no more but an Image, such as Michal had made up instead of King David; or as those that in mockery made of Christ a Pageant King, stripping him, and putting on him a scarlet Robe, and on his head a crown of thorns, and in his hand a reed, saluting him with hail King of the Jews, with which title over his head they crucified him; therefore (saith he) those passages quoted out of my book will stand good against their opposers. These are his words against all the Ministers of the Church of England. Now of all the people that are not of the congregational way, and of their new Assemblies, my brother Burton in his Vindication hath these words, We exhort them (saith he) to set up Christ King in their hearts: we exhort them to become and profess to be those Saints of whom Christ is King, for he is King of Saints, Revel. 15. 3. but they will not believe us (saith he) they will not depend upon Christ as the only lawgiver and King over their consciences. Now what would you have us to do in this case? (saith he) baptise the Infants of such parents, as will not in this respect profess or confess Christ to be their King? why do you not know (saith he) that no Infants have any title to baptism that are not within the Covenant visibly? and how are they within the Covenant visibly, but by virtue of their parent's faith outwardly professed? and what outward profession of faith is there in their parents that refuse Christ for their only King? that are ashamed or afraid to profess to be in covenant with Christ as their King? if therefore the parents profess not, yea, refuse thus to be in visible covenant, can the children be said to be in visible covenant, and so to have a right in baptism, the external seal of the Covenant? here is an obex, a bar put. These are my brother Burtons' own words, which I have set down at large, omitting many other such expressions; the sum of them briefly is this; that all the Ministers of the Church of England, that are not in their combination, do deny, disclaim and preach against Christ's Kingly Government over men's consciences and churches, and are no better than the persecuting Jews that made a mock, scorn, and ludibry of Christ; and that all the people under their Ministry, are men unconverted, or at least converted but in part, wanting the main thing, to wit, Christ's kingly office, men visibly out of the covenant of grace, who have not so much as an outward profession of faith, who deny Christ to be their King; to whose persons and infants the very Sacraments and seals of grace, with all church communion, may and aught to be denied. Now I refer myself to the judgement of all learned and impartial Christians, whether there can be uttered with the tongue or pen of men any more injurious, unjust ra●lings and revile, or more untrue and false accusations against their brethren? For all those godly Christians through the thr●e K●ngdomes can wit●esse the contrary, who by the p●eaching of the Word and Gospel have been converted by the Ministry of the church of England: Yea, the Independents themselves, and my brother Burton, if they will no belie the truth, must acknowledge next under God their conversion to the Ministers of the church of England: for none but converts and believers are to be admitted into their new congregations; and I never yet heard that the Independent Ministers converted any, and therefore when my brother Burton accuseth all the Ministers and believing people of the church of England, to be enemies of the Lord Jesus, when they all endeavour to set him up upon his Throne as King, it is a most horrid wickedness in him, and those of his party to bear false witness against their Neighbours, and so to calumniate and revile the true servants of the Lord by which they come to take the devil's office upon themselves, and become all of them false accusers of the brethren, railers and Persecutors, and Seducers, and therefore no Saints. Yea, it is ordinary with my brother Burton as can be proved, both to speak and print untruths, and notorious falsehoods; but passing many of them by, in some of his last books, as Truth shut out of doors, and in this his book called Vindiciae veritatis, which may be more properly styled Vindiciae mendacii in the 24. page, speaking there most maliciously against learned Master Edward's, and myself, he saith, that he by his pen and preaching, and that I by my pen, labour to take an order that the Independents shall have no Pulpits to preach in at all, witness (saith he) that late misrule at your town of Colchester upon your books, and T. E. his preaching; by which words of his, he would make the deluded people believe that there was some great Persecution stirred up at Colchester against some Independent Ministers there, to hinder them from preaching in their Pulpits; which is a most notorious falsehood, the contrary of which is true; for the Independents made a misrule in the very Church against Master Edward's, and openly reviled him in the congregation, using many railing speeches against him, and that against all the Laws of Christianity and civility, and had almost by their barbarous carriage against him, raised a tumult in the town to the disturbance of them all, had it not timely by the wisdom of some been prevented. So that it may easily be perceived, what the Independents would do against the Presbyterian Ministers, if the authority were once wholly in their hands, when they so timely begin where their faction is any thing powerful; yet such is the boldness, or rather impudency of these men, that when they are the only Persecutors of others, and the Raysers up of tumults and commotions against the faithful Ministers of the Gospel, they falsely spread it abroad that they are persecuted by us, and not suffered to come in our Pulpits, as my brother Burton doth here accuse the good people of Colchester, and those of Alderman-bury, as if they also had shut truth out of doors; when notwithstanding it can by a cloud of witnesses from Colchester be proved that the Independents made the misrule, and that my brother Burton shut himself out of doors at Aldermanburic, and yet he untruly accuseth them of that crime of persecution; and this is the general practice of all the Independents, falsely to accuse and calumniate their brethren; and my brother Burton and john Lilburne are Masters in this art, and therefore surely they can be no Saints, without Devils be Saints: for so the holy Scripture calleth such: I have cited some of my brother Burtons' expressions; I shall now set down some of John Lilburnes language, concerning both the Ministers and believers of the church of England. In his Letter to my brother Prynne, to omit many of his railing and violent calumnies there against the Ministers, he saith that they are the sworn enemies of Jesus Christ; yea, the professed enemies of their anointed Christ, and in his one of his Pamphlets which he made in prison, & which he lately again set forth upon more mature deliberation, he hath many most unchristian, bitter, and unsavery expressions, and so apparently untrue, that every child can say he is a notorious calumniator and liar. Some of them I will here set down: amongst other things he speaketh of the church of England, and of the faithful, he thus uttereth himself, affirming  
That the Church of England is a true whorish Mother, and that they that are of her, were base begotten, and bastardly children, and that she neither is, nor never was truly married, joined, or united unto Jesus Christ in that espousal band, which his true churches are, and aught to be, but is one of Antichrists national whorish Churches and Cities, spoken of Revel. 16. 19 etc. That the Church of England is false and Antichristian; and as she is a false and Antichristian church, she can never make true Officers and Ministers of Jesus Christ; and absolutely denies, that conversion and confirmation, and building up in the ways of God, are wrought by the Ministry of the church of England; for how (saith he) can they build them up in that which they themselves are ignorant of, and enemies unto? for as Jannes and Jambres withstood Moses, so do these men also resist the truth, etc. and further asserteth, that as he hath taken pains by the word of God, and demonstrable arguments grounded thereupon, to prove the church of England antichristian; so he promiseth to all the world, that he will in the strength of the Lord of Hosts, for ever separate from Church, Ministry, and Worship of England, and all and every one of them, as Antichristian and false: And concludes, that all the Ministers of the church of England are not true Ministers of Christ, but false and Antichristian Ministers, and that our Religion neither is the true Religion, nor that it leads men the true way to salvation: And affirms, that he groundedly and absolutely denies, that either the Church of England is or ever was a true Church; innumerable more such sentences might be produced out of this Pamphlet to this effect, and from many such premises as these, he exhorts all good people that are in the bosom of the Church of England, as they love their own inward peace, and spiritual joy, to withdraw their spiritual obedience and subjection from her. Now here again I appeal to all judicious Christians, what the devil the Accuser of the brethren could have spoke more railingly and falsely against the faithful servants of God, both Ministers and people, than what john lilburne in the name of all those of his Fraternity hath uttered against them all. Surely, if any Enemies, Persecutors, railers, and Revilers of the people of God, and false Accusers ever lived upon the earth, they are those of the congr●gationall way; and therefore they are no S●ints. Ye●, when they writ most mildly against the Presbyterians, they call them Lions, bears, Wolves, tigers, and in their ordinary language in town and country, they never see almost any Minister pass● by them, but they call them Baal's Priests, the limbs of Antichrist, the Antichristian brood, the Devils Ministers, Presbytyrants, with a thousand other words of contumely; and of all their Presbyterian brethren, both Scots and English, they speak of them most shamefully upon all occasions, terming them sons of earth, sinners, carnal people, enemies of Christ Jesus and his Kingdom; nay, they revile us in the open streets when we pass by them; and all that I now say, the Independents themselves cannot deny to be most truly related by me; and their very books and all their Pamphlets are now in the hands of the people, and daily read by them, and they all can witness for me, that I have wronged them in nothing; by all which, that part of my Minor is sufficiently proved, that all the Independents are notorious railers, Revilers, and false Accusers, and therefore no Saints, nor good Daemons, but such as ought to be separate from and not to be communicated with in holy things, as not form into a church or churches after the New-Testament form, which ought to consist of all visible Saints.  
And that they have caused divisions and offences contrary to the doctrine of Christ, is also apparent, and that from the great rents, schisms and factions they have causelessely made amongst their brethren in church and state, having neither Precept nor precedent in the whole book of God for any of their practices, and proceed in their new congregations, and therefore this truth also being by the sad experience of all men notoriously known, we have a command to shun them and take heed of them, as of a company of Seducers and false Teachers, who so long as they persevere and continue in these their ungodly ways, they proclaim themselves to be no Saints nor good Daemons, but a Generation of vipers and serpents, and such as all godly souls ought to have no communion with, whatsoever their pretences of holiness and sanctity be.  
And that they are notorious covenant breakers, it is most evident and apparent to all that will not wilfully shut their eyes; for they have entered into a solemn covenant and oath, and that made in the presence of God, to labour for a through reformation of Religion in the kingdom of England, and Ireland, in Doctrine, Worship and Discipline, according to the word of God, and the example of the best reformed Churches; and in express words also, they have vowed and covenanted in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same, as they shall answer it at the great day, that they will without respect of persons endeavour the extirpation of Popery, Prelacy, Superstition, heresy, schism, profaneness, and whatsoever shall be found contrary to sound doctrine and the power of godliness, lest they partake in their sins, and thereby be in danger to receive of their plagnes. They▪ have vowed also, with all faithfulness to endeavour the discovery of all such as have been, or shall be Incendiaries, Malignants, or evil Instruments by hindering the reformation of Religion, dividing the King from his people, or one of the kingdoms from an other, or making of any factions, or parties amongst the people contrary to th●s league and covenant. And all the Independent Ministers in the Reverend Assembly did faithfully promise unto their brethren, and under their own hands by writing confirm it, that they would preach such doctrines publicly only as tended to Faith, Repentance, and Salvation, and that they would not trouble the people with any of those controversies concerning Discipline and Church-government, till they saw what platform of Discipline the Parliament and the Assembly should set down; and solemnly promised also by such a time to bring in their model; and others of the Ministers of the congregational way when they came out of New-England, entering into serious discourse with some of their brethren the Ministers of the Church of England, that had suffered much under the prelate's tyranny, and that indeed had endured the brunt, and undergone the heat of the day of their cruelty and persecution, and of whom they had experience for their faithfulness and constancy in the truth; I say some of these fugitive Ministers after their return, entering into communication with them, and demanding of them what Discipline and Government they intended now in place of the prelatical usurpation to establish and set up, for answer they told them, that their endeavour God assisting them, should be to set up a Government according to the word of God as nigh as they could, after the example of the best reformed churches, in Scotland, France, Germany, and Low-countries; whereupon they immediately replying, said, if this be indeed your real intention, then in the presence of God we give you the right hand of Fellowship, resolving to stand to you and by you faithfully unto the death. All that I now relate can be proved by an Iliad of witnesses.  
Notwithstanding all these Covenants, Promises, and serious engagements, and that in the presence of God, they have all of them black all these covenants and promises, made both to God and man, and have violated them all and every one of them, and have not only neglected to bring in their model of government, though promised by them, and again and again urged to it, but made factions, rents and schisms in the Church, and preached up the congregational way, and brought an odium and hatred of the presbytery amongst the people, and most shamefully continually inveighd against their brethren the Presbyterians, and all their proceed: and have laboured also with all their might and power to hinder the reformation of Religion, and to break the union between the two nations, Scots and English, and to bring in a toleration of all Religions under the name of liberty of conscience, which tendeth to nothing but profaneness and all licentiousness, which is against the power of godliness, and against their solemn vow and covenant made before God and men; and therefore all they that do these things, as all the ildependents daily do, they are no Saints in God's Dialect, nor good Daemons, but a Generation of wicked and ungodly men, with whom all good Christians ought to have no communion with in holy things, as not being churches after the New Testament form. But will some say, though some of the Independents should be guilty of all these crimes, yet they are not all to be condemned as equally guilty. For answer, here I shall make use of my Brother Burtons' Learning, pag. 16. where endeavouring to make all the Conformists guilty of Persecution, he hath these words, the most of the Conformists (saith he) if not all, have had their hands less or more, either by acting or assenting, or by silence or connivance in the persecution of those godly Ministers and people which stood out against the Antichristian usurpation over their consciences, inferring from thence that they were equally guilty.  
I have made choice of his words, though it be a truth and doctrine set down in holy Scripture, and confirmed by the light of nature, and by the practice of all nations, both Jewish, Christian and Heathenish, who adjudge Consentors, Connivers, and Abettors, and all the complices in any treason, conspiracy, wickedness and malefice as equally guilty as the Actors, Plotters, or Contrivers, as all Histories both divine and humane do declare; and for some examples out of holy Scriptures we find that although Jezabel was by name the principal agent in killing and persecuting of the Prophets, yet all the Israelites are accused as guilty, because they connived and assented by their silence unto their death; and therefore the holy Prophet saith, they have slain thy Prophets, and have broke down thy Altars; and so all the Jews are adjudged guilty of the death of Christ, as well as Herod and Pontius Pilate, as consenters and allowers of it; and so Christ himself accuseth all the Jews as guilty of the death of all the holy Prophets, in that they allowed of their father's do, by building the Monuments of the Prophets, by which their action our Saviour saith that they allowed of their do, and in express words chargeth them as equally guilty; the same he said of them concerning the death of John the Baptist, ye saith he have done to him whatsoever seemed good unto you; whereas it is related in the Gospel, that it was Herod's act, who only is said to have commanded that John should be beheaded; yet this wickedness is laid upon all the Jews as connivers, and by their silence consenters unto it; and Paul in like manner accuseth all the Gentiles in the first chapter of the Epistle to the Romans, and all the Jews in the second chapter, of all those sins he lays to their charge, though they were not many of them actors and committers of these haivous crimes, but in that they connived at them, and by their silence allowed of them or hindered them not, or by punishing the offender's prevented them not, which was the sin of old Ely in not punishing his sons for their wickedness; So that by all these examples out of the word of truth and by my brother Burtons' own words and learning, it is apparently evident tha● all such as by their silence connive and assent unto any wickedness, persecution, railing, or covenant-breaking, they are as ●q●ally guilty as the actors and contrivers: Now when all the I●▪ dependants as well Ministers as people in any of th●se way●s or in all of them are guilty of railing, reviling, seducing, and Covenant-breaking and making divisions contrary unto the Doctrine of Christ, and of hindering Reformation, and of breaking the Union between the Nations of England and Scotland in as much as in them lies, it followeth th●y are neither visible Saints nor good Daemons; and that those Churches that consist of such Members, are not true form Churches after the New Testament form; for they are to consist of visible Saints, and therefore they aught to be separated from; and all good Christians ought to have no communion with such Churches in holy things▪ as being mixed Congregations and tagg rag, and such Saints as ●ob would not set with the dogs of his flock. And this shall suffice to have spoke for the proof of my fi●st Argument.  
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 Gods 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 than 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 ildependents 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 ensue 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 ildependents 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 Gods 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 than 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 aught 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 ildependents 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 thought 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, etc. I am not worthy of any the least of the mercies and of the truth which thou hast showed unto thy servant, etc. 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, etc. And so in the ninth of Nehemiah, ver. 1. etc. 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 big 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, etc. 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, etc. We have sinned and have committed iniquity, and have done wickedly and have rebelled, ver. 3, 4, 5, etc. 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 than thou, etc. 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, etc. 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 precedent of all the faithful which 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 gloryed they were more holy than 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 than the other; For every one (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 humility, 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 ildependents 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 descent 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 equalise 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 ildependents are not, as will by and by appear in the sequel.  
The third part now to be proved: viz. That the ildependents do both falsely and pharisaically boast themselves when they call themselves the precious and holy servants of God, etc. 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 ildependents 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 Lords. 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 grovelling 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 Zacheus, 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 Lords; 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 an other, 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 refrained their tongues from evil, and their lips spoke 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 honour they preferred one an other, Romans 12. verse 9 in lowliness of mind they esteemed of others better than themselves, Phil. 2. ver. 2. 3. they weet 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 Honours 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 than all the treasures of Egypt, they chose rather to wander about in deserts, in sheep's skins, and goat's 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 miseries and hazards, rather than 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 ildependents, we shall find them void of all the abovenamed 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 honour in all parts of the Land than 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 moneys 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 galled Horses bacl: 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 than 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 minced it more, isaiah the 3. then the Independents wives and daughters do, nor never enjoyed greater pleasures than they, in so much that it is one of the infallible notes of the ildependents, 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, than the holy & mortified people of God, & matrons of old, in so much that some of the ildependents themselves were heard say, when my last book came out in my own defence 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 honours 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 offence 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 than 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 ildependents 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, some times 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 every where, and especially the more honourable women, by means of which, they exceedingly strengthen their party: for those poor creatures not diving into the subtlety of their proceed, 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, every one 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 byways 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 chief employed in those things that worldly men are taken up in, as in biting and devouring one an other, in hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, etc. 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, etc. 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 go out and come in, Deut. 6. and Deut. 11. instructed their children and families in the statutes and commandments of the Lord; they with their man-servants, and maidservants, 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 every one 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 ildependents 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 spoke concerning the first title they dignify themselves with above their brethren, calling themselves in all their preach 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 Saviour hath said, Not every one 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 any thing 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 Gods 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 Saviour teacheth us, Matth. the sixth, vers. 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 labour for, will not make for the hallowing and glorifying of God's name, but greatly to his dishonour, 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 connivance 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 Gods 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 Labourers 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 labour as much as in them lies the hindrance of sending faithful Labourers 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 Gods will.  
Again▪ the true praying people are taught to say thy will bee● 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 go out and come in: Deut. 6. & Deut. 11. and Eph. 6. v. 4. And that both they and their man-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 for ever tied unto by the revealed will of God, and that they should not spare their nighest allies and kindred that should labour or endeavour 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 Gods 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 every one of them be left to the liberty of their consciences without controls, 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 Gods will: And they only that thus pray, are the true praying people; But the ill▪ dependants pray that there own wills may be done, & not Gods 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 Thyatyra: Rev. 2. ver. 12. etc. 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 ildependents do, are not the only true praying people, seeing they would have the will of God otherwise done on earth than 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 Thyatyra, 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 every one 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 judgements 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 Gods will, ought incessantly to put up their daily supplications, as they desire the favour of God and the removeall of his judgements, and in their so praying they do but their duty and according to the will of God: Therefore when the ildependents pray for a Toleration of all Religions under the name of liberty of conscience, and labour 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 Gods 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 Gods 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 defence of God's true Religion, and earnestly contend for the faith once delivered unto the Saints, Judas 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 birthright: All this I can with many more depose, and therefore they falsely arrogate unto themselves that title of being the men of Gods 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 carriage 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 order 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 endeavour 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 than 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 Baalam, Jezabell, 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 Hymeneus and Philetus; they will deny no truth of God, nor with any heretics innovate any thing 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 every thing that presseth down, as the love of the world, the love of honours 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 whipped 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 Saducees, and all erroneous Sects in his life time, and after he was ascended into heaven he wrote unto the Churches of Pergamos and Thyatyra, 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 Thyatyra, and not only suffer all manner of Religions amongst them, but labour and endeavour 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 patriarches 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 Gods own description of a true Saint.  
Now whether therefore the ildependents by their practices can challenge this Character to themselves, I leave it to the judgement 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 every one their due obedience and subjection to the higher powers, Rom. 13. Tribute to whom Tribute, custom to whom custom, fear to whom fear, honour to whom honour 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 labour 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 honour 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 honour, 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 endeavour to make them odious to the world by their daily traducing of them, and assuming the honour 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 honour.  
Now I appeal unto the judgement of any intelligible man, whether or no those that writ 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, favouring them and encouraging them by their countenance or connivance, I say I appeal to the judgement of any whether they that do or assent to such do 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 honour 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 labour, 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 any of these things, or the hindering the work of reformation, and the labouring 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, than 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 deal, 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 honour 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 honour 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 undertake, and for a blessing upon their endeavours, 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 every one 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 honour 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, lose their due praises amongst the people, and the Independents arrogate the honour 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 than 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 spoke 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 Gods esteem they are not Saints indeed; but such are all the ildependents. Again, they that in outward appearance & before men show a great deal of love to their Neighbours, 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 spoke 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 writ whole books to the defaming of them, and killing of their good name, which is worse than the murdering of their very bodies, they are so fare 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 practise 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 honour 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 baptise 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 labour 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 honour 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 endeavours 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 every where 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, labour to take away their good name, yea, their livelyhoods, their tithes, 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 faun 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 than 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 by't not with their tongue, nor do evil to their neighbour, nor take up a reproach against their neighbour. 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 neighbour; the third, they receive not a reproach against their neighbour: 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 neighbours 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 any thing 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, backbite not with their tongue, they do no evil to their neighbour, nor they will not receive a reproach against their neighbour, 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, backbite, 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 ildependents 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 backbite their neighbour, 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 backbite their neighbour. 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 connivance, 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 favour them; all and every one of them may truly be said, and that by divine and humane 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 do before the righteous judge of the whole world, and in God's dialect all such as backbite their neighbour with their tongue and pen, are no Saints; for the true Saints backbite not their neighbour with their tongue.  
Now that it is the general practice of all the ildependents to do this, I refer myself to those Pamphlets above specified and to their daily proceed, their combines and confederating 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 neighbour, if plotting against the life and blood of their neighbours 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 neighbours? And whether or not 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 governor's and them in authority over them, the people and sheep from their Ministers and faithful Pastors, and to labour 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 neighbours? And whether to ride and run from one end of the kingdom to another to seduce the people, and to do their neighbours 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 than their life, be not to do evil to his neighbours? Again I demand of any solid Christian whether the endeavouring 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 neighbours? 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 neighbours? And whether the denying of their brethren their very prayers, aid, help and assistance at any time, yea to pray against them and for their confusion, be not to do evil to their neighbours? I shall here desire of any sober-minded 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 neighbours? And I am most assuredly confident, that he will candidly acknowledge that the acting of all this is to do evil to their neighbour.  
Now that the ildependents 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 Honourable 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 neighbours, 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 precedents more of their unchristian proceed against their brothers might be produced and may be proved by numberless witnesses, besides their own writings, that all of them do evil to their neighbours, and that this is the general practice of the ildependents. 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 neighbours in word and deed, there scarce issuing any thing 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 neighbours, 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 neighbours.  
The ildependents 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, I 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 manives; 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 neighbours, but do them evil and sl●y & murder them in their reputations and honour, they are no Saints; but such are the ildependents notwithstanding all their gifts, as all their practices declare; for they do all manner of evil in word and deed against their neighbours 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 dependants 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 judgement 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 world's 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 every one 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 theme 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 pox, 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 apieces 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 insolences 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 King's 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 ildependents 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 spoke 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 fiends 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 ildependents that sought the life and blood of many honourable 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 behaviour, 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 favourers of the ildependents, as Jezabell 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 proceed I suppose was to do evil to their neighbours.  
Now when I had well viewed and considered all these men, and saw their complexions far worse than that of the Earl of Strafford, and beholding all their behaviour, 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 honourable 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 behaviour, and withal hearing them with open mouth traduce the great council of the kingdom, and accusing them all of injustice, affirming, that their proceed 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 neighbours. I in replying to that Pamphlet, in my just defence, thought it an abuse of gravity to use it upon such whibling fellows, 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 spoke 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 spoke of the Ministers of the Church of England, how that they ran from one part of the kingdom to an other to get Church preferments, and regarded nothing but their bellies, and sought nothing but the enslaving 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 Martin's 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 ironteeths, and such luxuriant tusks, 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 neighbours;) thought it not amiss to make choice of some of their own rhetoric, which I did purposely to find out the humour 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 dispraise they know not for what, and one day commend that in themselves which an other day they will condemn in any of a contrary mind, and at one time extol a man for that which upon an other 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 bedstaff, 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 an other 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 declaiming against them, as the basest Gentry and Nobility in the world, saying in express words, that howsoever nobleman'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 spoke 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 neighbours, I leave it to the judgement 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 any thing, when I affirm they labour to bring in a confusion of all things; yea, their words daily at the very Parliament door can witness that howsoever they pretend to honour 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 neighbours. Now than if I, in my just defence 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 causelessely 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 neighbours, 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 causelessely used against others); for I in discribing of them and their proceed 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 than 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 than any thing 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 penmen have made themselves merry with the vanity of the false Prophets, and great men of their time, many precedents 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 misled 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 defence 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 judgement against their neighbour, which is to do evil to their neighbour, 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 an other 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, than this confederacy of the Ill-dependents at that time against some of the honourable 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 neighbours.  
The true Saints, saith the Holy Ghost, take not up a reproach against their neighbours, they will neither hear much less entertain or receive an evil reproach or calumny against their neighbours, 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 any thing more forbidden through the whole Scripture, then whispering, and tale-bearing, as all the Proverbes, & indeed all the prophetical & apostolical writings can witness, so that all such as either raise, or receive false reports, or reproaches against their neighbours, in God's esteem, are no true Saints, but wicked men and unrighteous wretches; for so the Lord proclaimeth 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 than 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 spears, Arrows, and Swords, and all instruments of death; for by their calumnies they wounded and murdered the reputation of their innocent neighbours, 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 broke his heart with their reproaches; and truly a sorer affliction in this life cannot light upon any men, then to be wounded in their good name, and to have their due honours 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 neighbours, or receive a reproach, and harbour 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 neighbours; 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 ildependents make it their daily practice, not only to receive reproaches against their ordinary neighbours 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 proceed 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 neighbours. Yea it is well known and can be proved that they hunt after reproaches against their innocent neighbours, and will not only entertain into their companies, but even into their new gathered Churches such infamous persons as have been a shame and dishonour 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 neighbours 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, when 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 ildependents 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 neighbour; innumerable instances of this nature might be produced against the ildependents, 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 proceed, or inveigh against some of the generals 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 neighbours that live harmlessly 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 envious 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 kingdom, What may any man imagine will not these men do and plot in private to reproach their harmless neighbours 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 neighbours, 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 honoureth 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 honour 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 honour 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, highminded, lovers of pleasures more than 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 widow's houses, and lead captive silly women laden with sins, led away with divers lusts, etc. 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 earthquakes, 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 etc. So that self-love, covetousness, false accusations of their brethren and covenant-breaking etc. are the cause that makes times perilous and brings down the judgements of God upon any city and places where the Inhabitants are practisers 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 honour 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 aught 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. Avoid 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 honour 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 honour 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, than it will follow that they are not Saints indeed: For the Characters of the true Saints are to contemn a vile person, & to honour 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 favour and honour 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 seethe the contrary that they honour 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 any thing 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 rag 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 offence, laboured 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 endeavour 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 Lords 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 varlets 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 proceed 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 broke 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 neighbours with their tongue and do evil unto them and receive a reproach against their neighbours and countenance vile persons, and honour 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 rag 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 than 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 moulded 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 spoke & 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 form 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 form churches they must all be dependent. All this I say is sufficiently proved from 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 baptised by John & Christ's disciples) as form into a church or Churches after the New Testament form: for the first form 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 form Churches after the New Testament form, as the Church here of Jorusalem was, which at that time it was a true form 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 form 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 baptised, and continue steadfastly in the doctrine of the Apostles, in breaking of bread, and in prayer, are true form 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 form Churches after the New Testament form; for all true form 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 spoke 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 foregoing 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 fare 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 church's 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 I also (saith he) consent; but the brethren have not acknowledged, neither bathe 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 doctor's opinion, promising him, if he shall sound 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 foregoing 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 judice) 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 judgement 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 judgement 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 tenant 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 misinformed, it was licenced by their bachelor of the black-art of Il-dependency that shotten herring 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 form 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Lords Supper all together, so as they were constrained to sever themselves into divers 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, etc.  
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 seraphical witnesses, the brethren can never doubt of it any more: and this witness is one Saint Hanserdo one of Saint George's 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 broke bread from house to house domatim, and thus they did quotidie day by day etc.  
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 judgement 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 largeness 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 divers 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 broke bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim; and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day: Here Hanserdo assigneth innumerable places more than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 broke bread and heard the word daily also from house to house and in every house, than 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 denyeth, 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 tenant 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 itself, than 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's 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 divers 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 divers 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, etc. 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 broke 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 whither. 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 judgement 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 Photions' 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 bond 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 judgement 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 broke 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 than 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 Saphira his wife, and through the other signs and wonders the Apostles wrought, that believers were more added unto the Lord multitudes both of men & women, 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 than 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 baptised by John and by Christ's Disciples; but do not declare how many of these baptised persons were of the Church of Jerusalem; and for aught I know (saith he) or the Doctor either, many of those baptised persons might be in the other Churches of Judaea, 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 not 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 baptised by John the Baptist and Christ's disciples, and all those devout men, and true worshippers in Jerusalem spoke 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 Peter's 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 than were before, all those in like manner they subduct and pair 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 wilful 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 withhold 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 presbytery, 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 withhold the truth in unrighteousness, I leave it to the judgement of all the truly godly, and such as make conscience of their ways and deal.  
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 any thing 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 spoke of Acts the 15. 4. I 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 any thing 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, etc. 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 master's 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, than 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 withholds 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 baptised 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 baptised 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. Every one 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 colour 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 Saviour, 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 scribble to unsettle the minds of the people, ever prattling about a kind of Church fellowship, of which they have neither Precept nor precedent in all Gods 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 mould 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 baptised 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 broke 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 skilful in the theory of church-fellowship, but also exceedingly well versed 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 judgement of all the godly and impartial readers; 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 judgement of the prudent, & advised Reader? And yet this is the daily practice of all the Ill▪ dependants 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 mould 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 practised 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 any thing 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 baptised 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 any thing 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 sceptical 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 endeavour it; yet that all men may s●e my fairer dealing with I. S. because he saith, that he hath not been satisfied with any thing 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 baptised 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 roll 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 neighbours, 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 wouldst 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 cripple, that no body 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 honourable ones which ministered daily unto him. Now than 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 aught any thing can be said to the contrary) than we have already sixteen thousand believers in the Church at Jerusalem, according to the new stile of the Church. Neither did the Church stand then at a stay: For in the fifth chapter upon the dreadful death of Ananias and Saphira 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 itself 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; every one 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 harbour 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 lose 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 endeavour 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 than 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 patriarches, 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 neighbours 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 any thing 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 unconstant 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 stupendious 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 temporising Presbyterian Ministers but turn Independents, or is but rumoured to favour 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 deal, 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 Lords are Independents, they notoriously belie them: but this I dare presume, that if Sir I. S. can from his great and rich Independent friends, procure a yearly and certain pension 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 honour 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 snail pie or a mushroom 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 widow's 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 rabbis, 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 baptised 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 spoke 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 than 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 fare 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 any thing 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 corollary, 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 any thing 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 houses 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 broke 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 broke 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, than 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 judgement 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 for ever 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 Gods Ordinance, the which Mr Knollys, I. S. and my brother Burton endeavoured 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 dwelled in Judaea, 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 Judaea, which notwithstanding is not specified, but only the distressed brethren in Judaea; yet had it been in express words set down, That the alms had been sent to the Presbytery of Judaea, 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 risen 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, etc. ver. 22. Then pleased it the Apostles and Presbyters with the whole Church, etc. 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, etc. 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 than 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, counsellors, 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 counsellors, and in such a way as makes their meetings and actions a pattern and precedent 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 Counsellors are of the more secret admission, and are generally called cabinet Counsellors, 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 counsellors, and every one of them has as much authority and liberty to debate things by reason and dispute in way of consultation, and to give his vote about any thing, as well as any of the most extraordinary councillors; and this hath been the practice of all ages.  
We read that Hushy when he was by Absalon called into counsel, had his voice and gave his vote as well as Achitophel the Oracle of that time; and as in the Common-Councels and Parliaments of kingdoms, whatsoever honour, dignity, or extraordinary employments any of them were taken up in before their session and meeting, or whatsoever dignity or titles of honour they have extraordinarily above others, and take their places accordingly before they come together into the Parliament, yet they all sitting 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, than 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 some thing in the practice of the Apostles, to be not only a pattern and precedent for imitation, but even a proof of institution, yet decline other things practised 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 Counsellors, 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 precedent 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 suffrage 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 precedent 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 than 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 aught 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 precedent 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 some one 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 proceed they must ever cleave to the rule of the Word of God, or warrantable authority and evidence of reason deduced from thence, as then the Apostles and Presbyters did; yea, the very name of the Presbyters in Jerusalem, signifieth the judges, Counsellors, Magistrates and Rulers of that Church, who had the 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, than 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 Counsellors 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 Lords 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 Lords 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 Gods peculiar servants, and as upon the Stewards, counsellors 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 fare as they command in the Lord, and according to the written word, are to yield obedience, and much to reverence and honour 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 fag 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 orb, 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, than 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 than 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 Lords and Commons shall now labour 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 mayor and Minor of this syllogism being proved, the conclusion will necessarily ensue. 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, vers. 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 styles him so also, The Presbyter unto the elect Lady, etc. The Presbyter unto the well beloved Gajus, etc. 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 than 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 humour, 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 precedent 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 than 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 precedent 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 every where 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 precedent 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, aught 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, etc. 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 politic 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, governor's, and magistrates; now all men know, that governor's 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 was to advise Paul, and to direct him what he should do, which council of theirs was not lax, but restrictive and binding, verse 23. Do therefore that which we say unto thee. By all which it is evident that they met about acts of Government, when they gave an order and rule to Paul himself, how he should behave himself at that time; and we read that Paul followed their council, and submitted himself to their order; by all which it is most apparent, that the Church of Jerusalem was ordered and governed by the joint consent and Common council of Presbyters, though consisting of many Congregations, and was Presbyterially governed.  
But I further thus argue, Where there were many Assemblies in Jerusalem, and many Presbyters, and these Assemblies were all one Church, and these Presbyters all of them Presbyters of that one Church, there of necessity there were many Congregations under one Presbytery, and that Church was presbyterially governed; but in the church of Jerusalem there were many assemblies, and many presbyters, and those Assemblies were all one Church, and those Presbyters all of them Presbyters of that one Church; Ergo, in the church of Jerusalem there were many congregations under one presbytery, and that church was presbyterially governed.  
For the Major, no man of sound reason or judgement will deny it.  
And for the first part of the Minor, that there were many Assemblies in that Church, it hath sufficiently been proved in the foregoing discourse, and is evident out of the 21. chapter, where it is said there were many ten thousands.  
And for the other parts of it, that the Church of Jerusalem was but one Church, and that all the Presbyters there were Presbyters of that one Church, the Brethren themselves do acknowledge it; and they do also accord and grant that the Church of Jerusalem was governed by a Presbytery, and that it was Presbyterianly ruled; but withal they conceive the church of Jerusalem to consist of no more believers than might all meet together in one place and congregation; so that the difference between us and the brethren is not whether the church of Jerusalem was Presbyterianly governed or no, for that they do acknowledge, and would have their churches governed after that manner; but this is the debate between us and them, whether there were no more believers in the church of Jerusalem then could all meet in one congregation, which is their opinion; but whether or no it hath not by the foregoing discourse been sufficiently proved that there were more congregations and assemblies in the church of Jerusalem, and a greater number of believers than could all meet in any one place or congregation, and that all these were under one Presbytery: that I refer to the understanding Reader to judge of. And this shall suffice to have spoken of the third conclusion or proposition.  
And now according to my promise I will faithfully set down wh●t Master Knollys and I. S. have to say to these my arguments. And in the first place I will begin with Mr Hanserdo who pag. 11. and 12. thus replieth to my first argument. The words of this Scripture Acts 11. ver. 27. (saith he) which the Doctor maketh use of to prove his assertion, are these, ver. 30. and sent it, viz. the relief to the Elders by the hands of Barnabas and Saul: Here in these last words saith the Doctor, we see that the Presbyters and none but the Presbyters received the alms, which sufficiently proveth that the Presbyters in all Churches were the men in government. To the which argument of mine, Master Knollys page 11. replieth as followeth. It is not denied by the brethren (saith he) that the Presbyters in all churches were the men in the government of the Churches in which they are Elders. But this I conceive (by the doctor's favour) doth not prove it; to wit, because the alms were sent unto the Elders. Much less doth that Scripture prove that the Apostles and Presbyters governed and ruled the Church in Jerusalem by a common council and Presbytery. But in the 15. chap. ver. 2. 4. 6. 22. and and chap. 16. 4. and chap. 21. 17, 18. The Presbyters of Jerusalem by name (saith the Doctor) are expressed.  
These are Master Knollys his own words with his reply and answer to my first argument by which I proved my third assertion, in the which I shall desire the Reader to consider, what he denyeth and what he granteth. It is not denied (saith he) by the Brethren (meaning the Independents) that the Presbyters in all churches were the men in the government of the churches in which they are Elders. Take I pray his own expression. He acknowledgeth, that the government in all churches was committed to the Presbyters, and that it lay only in their hands as to whom it was solely delegated, so that he granteth as much as I contended for by that argument, by which all judicious and understanding men may now perceive that Mr Knollys and the brethren do accord unto this truth; viz. that the people have nothing to do with the government of the churches in which they are Members; so that I have as much assented unto by him and all the brethren as I desire, by the which (if I am not mistaken) he hath utterly excluded the people in all their seven new churches, and in all their new gathered assemblies of the congregational way, from any hand in the government of the churches: For (saith he) it is not denied by the brethren that the Presbyters in all churches were the men in the government of the churches in which they are Elders. So that hereafter I hope the brethren will not be so enraged against me, if I believe as the seven new Churches believe and as all the brethren of the congregational way believe those confiding men: when Master Knollys saith, that it is not denied by them that the government in all Churches is laid upon the Presbyters shoulders; and therefore not upon the people's. So that now there is little need of farther contesting between us about this business; seeing he granteth, that the Presbyters in all churches ought to have the government of them.  
But it will not be amiss a little to take notice of the contentiousness of the man's spirit who grants the thing, and yet wrangles about words, and that wretchedly and poorly; and therefore I shall desire the Reader to consider what he denyeth in my argument with the reason of it: viz. these two things. First, that this doth prove it, to wit, because the alms were sent unto the Elders. Secondly, that that Scripture proveth that the Apostles and Presbyters governed and ruled the church in Jerusalem by a common council and Presbytery: These two things Master Knollys affirms will not ensue from that portion of Scripture upon which I grounded my argument.  
Now before I come to reply to both these cavils of Master Hanserdo, I shall take this liberty to say unto him that as he is a mere novice in Divinity and a foreiner to all good learning, so he is but a sucking politician, not knowing either his Primer in that art, or his catechism in Theology, or any thing in the government either of Church or State, which is one of the grand errors and heresies of all his fraternity, who while they pretend to learning and would persuade the world they are excellent Statesmen and Grandees in Government, they will in time prove themselves (as they are indeed) a company of grolls and ninnyes; and I hope yet to see that day that they will be as much exploded & baffled out of their fond whimsies, as ever the Prelates were or any distempered Sect in the world.  
But that all men may the better see the truth and discern Master Knollys his errors and the groundlessenesse of his denial of my argument, who saith, it doth not prove that the presbyters were the men in government, because the alms were sent unto the Elders; and that the Apostles and Presbyters governed and ruled that church by a common council and presbytery, because the relief was sent unto the Presbyters.  
I shall now upon this occasion speak something concerning politics, and show wherein the sovereign power and authority in all governments consists, and in whose hands it resides; and what are the essential properties or rather parts of Government in either of them: So that wheresoever they are exercised in any country or common wealth, those men only who are invested with them or to whom they are betrusted either immediately by God himself or by the election or choice of the people, the sovereign authority in those several governments lies and is deposited in their hands that manage them, and in no bodies else but such as are allowed of by their appointment or good liking and love.  
And if men will then seriously consider and weigh the government secular in all States and Countries, and compare the ecclesiastical with them; which (without any offence) they may do, the truth will more gloriously shine forth, and the strength and force of my Argument will be the more obvious to every intelligible creature.  
Now all men know, that have either read or observed any thing in politics, and the government of the world, that in whose hands soever the legislative power lieth, so that they can either make or enact new laws and Statutes, or repeal or abrogate any old ones, and ratify both with sanctions, and who have also the power of life and death, and the authority of punishing all Prevaricators against their laws, all men I say, know, that the sovereign power and authority resides and lies solely and only in those men's hands that exercise it: And this is the first essential part or property of sovereign and supreme authority in any state, and that declares unto all men who are the men in government there.  
The second essential part of sovereign power in any government, consists in this▪ that they can erect and create new Offices, and new Officers within their jurisdictions, and set up new Courts and judges, and can confer Names, Honours, and titles of Dignity upon them severally, and invest them all with power and authority to execute their several places, Offices and judicatures; and this is the second essential property of supreme authority in any state, so that in whose hands soever this power resides, they only are the Rulers in that government, and no other persons.  
The third essential part of sovereign power in any state, is this, to make war and peace at pleasure, either foreign or domestical, upon any just occasions, and to have the managing of the Militia, etc. so that those only, in whose hands this authority lieth, they are reputed, and indeed are the supreme Rulers in that state.  
The fourth essential property of superlative power and authority in any government or state is this, to have a Court of ultimate resort, to the which all men may fly for relief, and to the which all appeals, by all persons from all parts, within their jurisdictions, and from all inferior Courts are made upon any unjustice done them there, or upon any pressures or grievances by any one in authority, and in whose power it is to end and determine all controversies and differences, or to redress all abuses, and to relieve the oppressed, so that in whose hands soever this authority resides, they only are said to exercise the sovereign power, and to be the sole Governors and Moderators in that state.  
The fifth and last pa●t of supreme authority in any state consists in this, that they have the power of pressing and stamping moneys and coins, and setting the valution upon them, or any other moneys that are currant in their countries, or have the disposing of the treasury of those states in which they live, and have the Exchequer in their hands, and all the revenues of them, and to whom all the tributes, subsidies, assessments, customs, benevolences and collections of the people that are gathered for the common relief and preservation of the whole country or state are sent, and who have the disposing of them according to their wisdom, in those men's hands I say that this power ●esideth of disposing the treasury or revenues, they and they only are the supreme Magistrates and Rulers in that state, as at this day it resides with all the former essential properties in the hands of King and Parliament, that great council of the kingdom; by all which it sufficiently appeareth, that all sovereign power resides in them only, and is solely exercised and managed by them, so that if Master Knollys should say that it doth not prove that the government lieth now in the hands of King and Parliament that great Court, because the contributions, collections, and excises from all parts of the kingdom are sent unto them, and are now at their disposing, I believe the great council would teach him a little more wit, and all those his brethren that should join with him in this his argumentation a little better manners.  
Now if we will compare things together, we shall find, that whatsoever can prove the sovereign power in all secular governments to be in those men's hands which exercise it; the same may be said concerning the ecclesiastical Government in the Church at Jerusalem, and of the Apostles and Presbyters of that Church, who were the chief Officers, and men in authority in it, that the government and sovereign power in that Church lay in their hands only. So that it will then undeniably follow, that my argument will for ever stand good against Master Knolly's fond cavils for the proving of these two truths, viz. that the Presbyters in the Church at Jerusalem, and in all other churches were the only governors in those churches, and that from this reason, because the alms were sent unto them, and because they had the disposing of the treasury of the Church: This I say, will in the first place necessarily follow. The second truth, that will result out of the words, is this, that the Apostles and Presbyters governed and ruled that Church by a common-council and presbytery, both which Master Knollys vainly denyeth, will follow from my Argument.  
But for the farther elucidation of this truth, and that it may the better appear unto all men, I will briefly run over the essential properties, and parts of supreme and sovereign power that were exercised in that church, and show that they resided only and solely in the Apostles and Presbyters hands, who were the governors of that church, and that the people had nothing to do with them; and for the first, to wit, the legislative power it was in the church of Jerusalem, and committed only into the hands of the Apostles and Presbytery of that church, as who had received the keys, Matth. 16. and Matth. 18. For so saith the Prophet, Isaiah chapter the 2. verse 2. out of Zion shall go forth the Law; and the Word of the Lord from Jerusalem; and Acts the 1. vers. 2. 3. it is said that Christ, for the time that he remained upon the earth after his Resurrection, through the Holy Ghost gave commandments unto the Apostles whom he had chosen, speaking to them of the things pertaining to the kingdom of God, and commanded them that they should not departed from Jerusalem, but wait for the promise of the Father, which was that he would send them the Holy Ghost the comforter which should teach them all things, and bring all things unto their remembrance whatsoever Christ had said unto them, and that he should abide with them for ever, John 14. verse 26. and lead them into all truth, and in the fifteenth Chapter he calls his Apostles his friends, telling them that he had made known unto them all things that he had heard from his Father, verse 15. and he promised, that the Holy Ghost should bring all those things to their memories, and in the same Chapter in the 26. verse Christ saith, when the comforter is come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth from the Father he shall testify of me. From all which places, and from the 28. of Matth. verse 18, 19, 20. Mark. the 16. verse 15, 16, 17, 18. and John the 20. verse 21, 22, 23. and many more that might be alleged, it is apparently evident that the Apostles and Presbyters in the Church of Jerusalem were invested with a legislative power, so that whatsoever they preached or writ that we find recorded in the Holy Word of God, they are all the Statutes and laws of the King of his Church Christ Jesus, and by the which all Christ's subjects to the end of the world are to be regulated and governed. The Apostles and Presbyters in the Church of Jerusalem had power also to abrogate old laws, and to enact and establish new ones, as we may see Act. 15. and Act. 16. yea, they had power of life and death, of which we have one example in Ananias and Saphira, Act. 5. yea, they raised the dead, cured the lame, and healed the sick with their very shadows, and all this power was given unto them for the ratifying of their authority, and to show they were sent of God; withal they had the power of erecting new offices and creating new Officers, not only in Jerusalem, but in all the Churches, as that office of Deacons in the sixth of the Acts, and the office of Elders or Presbyters in the 14. chapter, where it is said that Paul and Barnabas ordained them Presbyters in every Church, and therefore they appointed them first in the Mother-church Jerusalem, for out of Zion, (saith the Prophet) shall go forth the Law and the Word of the Lord from Jerusalem; yea, they gave those Officers their names, and invested them all with power to execute their several Offices, as is manifest, Acts the 6. and in the 20. of the same book, and in the Epistles of Paul to Timothy, and Titus. They also had the power of making war and peace with the Nations, and all the Inhabitants of the earth; for they preached and published the glad tidings of peace to all such as received the Gospel, and denounced war and death with all manner of judgements to those that obeyed not the Gospel of our Lord Jesus Christ, 2 Thess. 1. verse 8. and to the Apostles and Presbyters in Jerusalem likewise, as to their ultimate and extreme refuge, and relief and help, all appeals were made (as we may see in the fifteenth of the Acts, and in the 6. and in the 9 and in the 15. of the same book) as to the supreme tribunal upon earth in God's matters, in whose hands all the highest power and sovereign authority for ecclesiastical matters then resided, and whose place it was not only to hear the controversies and differences of greatest concernment in Christ's kingdom his Church, but also to decide and determine them, and put a final period unto them, the which example of theirs was left as a precedent of imitation to all succeeding ages for Ministers to do the like upon the like occasions, as in that controversy that arose among the Christians at Antioch through false Teachers, by whom that heresy was broached, viz. that it was necessary to salvation that the ceremonial Law should be observed, and that believers could not be saved without it, by which great scandal was given to the weak Iewes, who by this means were alienated from the believing Gentiles, because they did neglect those Ceremonies, whereupon there arose a great schism and rent amongst the brethren to the disturbance of the Church of God.  
Now for the deciding and determining of this controversy, the Christians of Antioch appeal to the Apostles and Presbyters at Jerusalem, as knowing that all power was given unto them both Dogmatic, Diatacticall and critical, yea, authoritative and commanding, who entering into a council and Synod, and there debating the business, by Reason, Arguments and Disputation, and finding by disquisition of the whole matter, what was the good will and pleasure of God, what he had revealed concerning the Gentiles, and the New Covenant under the Gospel, they determined the whole matter according to the written Word of God, not pretending any new Revelation or new light or any extraordinary or superlative assistance in the deciding that debate, but only exercised that ordinary sovereign power in the church of God, which God had invested them with, and given unto them in his holy Word the rule and square of all Doctrines, and not only unto them, but to all his faithful Ministers his servants to the end of the world; and in the deciding of this controversy, they first shown and put forth their dogmatic power confuting and convincing the heresy, and vindicating the truth.  
Secondly, they declared their diatacticall authority, making a practical Canon or Law for avoiding of scandal, and abstaining from such things as gave occasion of it.  
Thirdly, they exercised their critical power and judiciary authority, verse 24. condemning and branding those Teachers with that infamous and black mark of liars, subverters of souls and troublers of the Church.  
Fourth. and lastly, they sufficiently manifested their imparative and authoritative power in sending those Decrees unto the Churches of the Gentiles with do this and live, v. 29. for so much the words imports, all which are acts of sovereign power and authority in all governments whatsoever, as the learned know which when they resided in the Apostles and Presbyters of the Church at Jerusalem, and were exercised by them there; it is sufficiently manifest that all the power of government likewise remained, and resided wholly and solely in the Apostles and Presbyters hands, and that they exercised it by joint consent, and the common-council of them all, for all acts of government ever run in the name of all the Apostles, or in the name of the Apostles and Presbyters.  
Lastly, they had the disposing of the treasury of that Church in their hands, as all the Presbyters of all the other Churches had, for they brought the moneys always to the Apostles, and laid them down at their feet, as it appeareth, Act. 4. and afterwards all the moneys and alms were sent to the Presbyters through all Churches, as in whose hands the sovereign authority lay, which they never gave out of their hands or relinquished, but upon all occasions gave directions to their several Deacons how to distribute them for the good of the church, and for the common emolument of the poor Saints: for otherwise to what end should the alms and benevolences of the Gentiles be sent unto the Presbyters in the churches in Judaea, if they had not been the men in authority in those churches, and to whom the government of them belonged, and who only and wholly had the disposing of them. Now then when the contribution and relief was sent unto the Presbyters of the church in Jerusalem as well as the other churches; it followeth that they and they only had the power and authority in that church which they ever exercised by the joint consent and common council and agreement of them all, for it was sent unto all the Presbyters in every church, and therefore they were in common to dispose of them. Now before this relief was sent thither, and long after that, as the story of the Acts declareth, most of the Apostles resided there, and all the Apostles were Presbyters (as the Independents themselves do acknowledge) and the same Scripture that relateth that the alms and relief were sent speaking in the plural number, saith, they were sent unto the Presbyters, now they were all Presbyters, and therefore they were sent unto them in common; and if we observe the Dialect of holy, writ through the whole story of the Acts, we shall find for the most part, if there be any mention made of any act of government, that either all the Apostles, or some more of them are ever made mention of to be the chief Moderators and prime Agents in the business, which was never carried by any one of them, or by the multitude or people; and it it is credibly believed that most of the Apostles resided in Jerusalem or in Judaea till after the council and Synod at jerusalem, Act. 15. and for the Apostle Saint James, it is the opinion of most of the ecclesiastical Writers, that he continued precedent of the Presbytery in Jerusalem his whole life time, as he was precedent in that council in the 15. of the Acts, and it stands with very good reason; for many years after he continued still the prime man in authority there amongst the Presbyters, and knew very well the condition of all the believers there, and what numbers and multitudes of Disciples there were Inhabitants in that Church, all which sufficiently demonstrateth that he had his residence continually, or for the most part in jerusalem, so that Paul coming thither to the Feast, as it is related, Acts the 21 chapter, was informed by him, not only that there were many ten thousands of believers in that Church, but what those Disciples had heard concerning his preaching, which showeth not only that Saint James had his abode in that city, but that those believers likewise were dwellers and inhabitants there, and that now he had very good acquaintance and familiarity with them; yea, which is more, at that very time that Paul and Barnabas were sent to Jerusalem with those alms, Peter and James were then in that city, if not other of the Apostles also, as the twelfe chapter of the Acts abundantly showeth; and without doubt they all joined with the Presbyters, and in a common-council ordered how the Alms should be disposed of by the Deacons to the necessity of the Saints; yea, it doth most necessarily follow (what so ever Mr. Knollys, and those of his Fraternity shall be able to say to the contrary) for the Scripture recordeth, that the relief was sent to the Presbyters through Judaea, & Jerusalem was the Metropolis city in Judaea, and in the 12. chapter, v. 25. it is related, that Barnabas & Paul returned from Jerusalem whither they had carried the alms, so that many of the Apostles being at that time in Jerusalem, and the princiall and chief Presbyters in that Church amongst the other Presbyters, it may not be credited that they I say being the prime Magistrates and governors did sit still and leave the rule, ordering, and government of that Church to other of their fellow Presbyters, and them of inferior rank, but they also acted their parts in the government at that time, as well as at others, and therefore I say when the disposing of the treasury of the Church or State, is an Act of sovereign power, and belongs only to those that are in authority in either, and when all the Apostles and Presbyters governed that Church by a common-council and joint consent, and when the alms were sent unto all, it necessarily followeth, notwithstanding all Master Knollys his garrulity, that my Argument out of that Scripture will ever stand good to prove that the sending of the relief to the Elders, makes good these two things; the first, that the Presbyters were the only men in authority there: and secondly, that the Apostles and Presbyters of that Church governed and ruled it by a common-council and Presbytery: yea, Master Knollys his own words confirms me in my opinion, who saith, it is not denied by the brethren, that the Presbyters in all Churches were the men in the government of the Churches in which they are Elders; so that all businesses of public concernment, were to be transacted and managed by the common consent and agreement of them all, and not by the determination of any one particular Presbyter in either of those Churches; much less by any other persons or people in them but the Presbyters.  
And this shall suffice to have spoke concerning the confirmation of my first Argument grounded upon that Scripture, that the relief and alms were sent unto the Presbyters of Jerusalem.  
And now I come to what he hath to say against my second argument by which I proved my third proposition, which is this, as he himself set it down in the 12. Page of his book. 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 committed to them in the 18. of Matthew they acted 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 council of Presbyters. The Major and Minor of this syllogism being proved (saith the Doctor) the conclusion will necessarily ensue.  
Thus Master Knollys relates this Argument, wholly passing by all the rest.  
And to this argument he first thus replies. I know not (saith he) that the brethren ever denyed that the Church of Jerusalem was presbyterianly governed. So that he assenteth unto the conclusion, which is all I contended for by that argument; So that by this it followeth that the people had no hand in the government for they are not Presbyters by office. And yet such is his ambition to be thought some body in the art of disputation, that he quarrels the form of my syllogism, and takes upon him to show me how I should have framed it aright; but all those that know indeed what really belongs to learning will easily perceive the man doth but babble, and if I should spend time in trifling with him about forms, moods, and figures in Syllogisms, who knows no more in logic then the horse he preaches on, I might be thought as vain as himself; therefore entreating him hereafter to learn his Grand-dame to suck and not me to make Syllogisms, passing by all those his grolleries I will set down what he hath farther to reply to this argument in the 13. page, and then answer to that, and after I have done with him, I will come to I. S. that learned Gentleman and profound Clerk. Master Knollys to this argument thus farther answereth, Though the Apostles (saith he) were called Presbyters in the Scripture, yet it followeth not, that they acted as Presbyters, but as Apostles, Act. 15. And they cannot therein be a pattern and precedent for Presbyters; First, because the Apostles had the care and charge of and over all Churches 2 Cor. 11. 28. But the Presbyters had the care and oversight of some one Church only as Ephesus Act. 20. 28. or Philippi Phil. 1. 1. and this the Doctor often inserts in his book. That all the Churches we read of in the New Testament (though they were presbyterially governed) were Dependent upon their several Presbyters page 12. And secondly, because this would make the Presbyters Independent indeed; for so the Apostles were in the government of all the Churches; the Presbyters of Jerusalem, of Ephesus, and of all the Churches were Dependent upon the Apostles, and the Apostles only Dependent on Christ; by whose holy spirit they were always guided in the government of their churches, and therefore they said Acts 15. 28. It seemed good to the holy Ghost and us. And though the Doctor say the Presbyters might say so, as well as the Apostles because the Elders and Presbyters are mentioned there. The Doctor might have also considered that the brethren, even the whole Church, the multitude (how many soever the Doctor can make of them) were present as well as the Presbyters Acts 15. 4. 12. 22. 23, 25, 27, 28. and so have made the brethren, the multitude, even the whole Church Independent also; and the Doctor might as well have affirmed, that the brethren even the whole Church might say, it seemed good to the holy Ghost and to us.  
Thus Master Knollys pleaseth his own humour in heaping up a senseless and confused multitude of words and that only to delude the people.  
But should I make a full discovery of all the errors of this his babble and nonsense and give a full answer to them, truly I might make a very large discourse, I will therefore study brevity and answer him in a few words, though I will omit nothing worthy to be taken notice of. But by the way I may say thus much that this his answer is nothing to the purpose and his reasons are as vain, frivolous and fond as by the sequel will appear.  
But whereas he denyeth, that the Apostles though they be called Presbyters acted as Presbyters and that they cannot therein be a pattern and precedent for Presbyters, it is a mere begging the question and a fond trifling in a serious and weighty matter, when it was sufficiently proved and that out of the holy Scripture that the blessed Apostles were not only called Presbyters but that they were Presbyters really as well as virtually (which the Independents themselves deny not) and that they acted also as Presbyters at Jerusalem, that is, as ordinary rulers and officers in all acts of government, as also in that council in the 15. of the Acts; for otherwise their example could not indeed have been a pattern of government to all Ministers and Presbytes in all succeeding ages, if in either of them they had acted as extraordinary men, by a transcendent and superlative power and by an inimitable authority and as men immediately assisted by the holy Ghost as when they wrought Miracles and when they writ the holy Scripture.  
Now that the Apostles in all those acts of government were and are to be a pattern to all Ministers in the ages to come, all the learnedst of the Independent tribe and all their brethren of New England do acknowledge it, and take the ordination of Deacons and Elders in their new Churches from the example of the Apostles in the sixth of the Acts and the fourteenth chapter of the same book, and they acknowledge and accord that Synods and counsels in like manner are one of God's Ordinances and ground it upon the Apostles and Presbyters meeting in the 15. of the Acts, and take their example for a pattern and precedent of gathering into Synods and counsels upon the like occasions, all which they could not do if the Apostles in all those acts of Government had acted and managed them only as Apostles and in an extraordinary way with a transcendent and infallible authority and by a special dispensation from heaven and as only peculiar unto themselves as miraculous and extraordinary governor's. So that whiles Master Knollys fights against the truth and against me, he with the same weapon wounds his own cause and overthrows the Independents doctrine, who from the examples of the Apostles though extraordinary men take their ordination of Deacons and Elders and of calling Synods. And therefore in the first place this may serve for the discovering of his ignorance and futility.  
As for his reasons of his denial that the Apostles cannot be a pattern and precedent for Presbyters, because the Apostles (as he saith) had the care of all churches, and the Presbyters were limited and confined to their particular charges, they are foolish and vain, and make nothing for the enervating or weakening of my argument: for it doth not follow as the learned well know, that because the Apostles in some respects were extraordinary men and rulers, therefore in all acts of Government they did nothing ordinary or for the imitation of other Church governor's; I say this can never follow with any good reason, neither will any judicious man thus argue because the Apostles were extraordinary men and officers, therefore they did not the acts of ordinary governor's; whereas when they assembled themselves about the affairs of the Church and for the good of it, it was for this very end and purpose that they might leave an example and precedent to the ages to come and to all Ministers that should succeed them of doing the like; and therefore we are ever to consider the Apostles in all acts of government to have acted as ordinary governor's and ruler's, and for a precedent and pattern to all Ministers to the end of the world.  
But whereas Master Knollys grollishly saith, that the Apostles were Independent in the Government of all the Churches, and that the Presbyters of Jerusalem and Ephesus and all the Churches were Dependent upon the Apostles, and the Apostles only Dependent upon Christ by whose spirit they were always guided in the government of their Churches, and therefore they said Acts 15. 28. It seemed good to the holy Ghost and to us. In every sentence, I might say word, there is an error.  
For first, the Apostles were not Independent at all no more than the Presbyters, but they were ever tied unto the word of God and his revealed will and that by Christ himself who said John 5. search the Scriptures; and Luke 14. They have Moses and the Prophets, let them hear them; Yea Saint Peter 2 Epist. chap. 1. v. 19 teacheth us, That we have a more sure word of prophecy whereunto we do well to take heed, etc. So that the Apostles themselves were tied to the Scriptures. And Paul the great Apostle of the Gentiles in the 24. of the Acts and in many other places makes the Law and the Prophets the rule of his faith, professing that he believed all things according to them. So that when Peter swarved from that rule & began amongst the Galatians to halt & temporize Paul resisted him to his face and accused him openly of prevarication: Nay which is more so far they were from being independents that they were always to follow the guidance of the spirit; they were not to move but as he directed Act. 16. Yea the Apostles themselves were subject to the Presbytery at Jerusalem and were to give an account of their actions to them at any time, as we may see Acts 11. where Peter was questioned, and was forced to give in his answer for satisfaction; the other Apostles also were subject unto that presbytery, and gave an account how they had spent their time amongst the Gentiles; yea, Paul himself received orders from the presbytery in jerusalem, Acts 21. and was ruled by them: yea, they were not only subject to the Church in Jerusalem, but to all other Churches also, and were sent on their message at any time. For Peter and John were sent to Samaria by the Apostles, Act. the 8. and Paul and Barnabas were sent from Antioch by that Church there to Jerusalem, and from Jerusalem they were sent again to Antioch, Syria, & Galatia, so that they were as much dependent as any other Ministers of the Gospel; and therefore M. Knollys is altogether in error in asserting that the Apostles were independent; neither is that true also that the presbyters were dependent upon the Apostles any farther than they commanded in the Lord; for there was a special caution & caveat made to the contrary, not only by Christ himself, who said to all his Followers and Disciples beware of false Prophets and false Christ's, but also by the Apostles themselves, and that in the Synod at jerusalem, Acts the 15. who bade all the Gentiles beware and take heed that they listened not to any as coming from them, unless they taught according to the word of God and their decrees; yea, Saint Paul in his Epistle to the Galatians, Gal, 1. verse 7, 8. gives them and all Christians a special charge, that if he himself or any of the Apostles, or an angel from heaven should teach otherwise then he had taught them, that they should account him accursed, and the same doctrine he delivereth to the Corinthians, 2 Cor. 10. and 11. charging them to take heed of falls Apostles, although they transformed themselves into the Ministers of righteousness, and enjoins Timothy and Titus to do the same, and in them warns all Christians to beware of false Teachers, though they come in the name of Apostles, if they bring not the doctrine of Christ, and teach not according to sound words; and the same doth Saint Peter in his Epistles, and Saint John in all his Epistles, and commandeth them withal that they should not receive them into their houses, nor bid them God speed; and the same doth Saint Jude in his, and the Church of Ephesus, Revel. the 2. verse 2. is commended for discovering and casting out the false Apostles, by all which and many more proofs and reasons that might be alleged, it is apparently evident, that the Presbyters did not depend upon the Apostles themselves, but upon Christ whose Ministers and Angels they were, and the stars in his right hand, Apocalyp. the 2. verse 1. who had their authority and Commission as well from Christ as the Apostles themselves had theirs, and who preserved and protected them as well as he did the Apostles, bidding them not to be afraid what man could do against them, as the second and third chapters of the Revelations sufficiently declare: and therefore they were all dependent upon Christ, and not upon the Apostles (as Master Knollys fond saith) who were their fellow servants, though in a higher degree and order; and if we duly consider the transaction of all the business in the Synod at jerusalem, Acts 15. the Presbyters were as much guided by the spirit in that council as the Apostles themselves, as I said in my Argument, and shall by and by, by God's assistance more abundantly prove, that all the world may see the vanity of Master Knollys, who thinks all men should take for an Oracle every word that falls from his pen, though it be never so erroneous and never so liable to exception and just control as that other of his expressions is, where he saith that the Apostles were always guided by the spirit in the Government of their Churches; in the which words there is a twofold error; for Peter was not guided by the spirit, neither when Christ called him Satan, neither when he denied his Master, nor when he temporised amongst the Galatians; besides the Churches were not the Apostles Churches, as he erroneously and ignorantly speaketh, but they were Christ's golden Candlesticks Revel. 1. ver. 20. who walked amongst them: And the Apostles profess 2 Cor. 4. ver. 5. that they preached not themselves, but Jesus Christ the Lord and themselves the servants of the Church for Jesus his sake, and in the first of the Corinthians chap. 3. ver. 21▪ 22, 23. Therefore let no man glory in men (saith the Apostle) for all things are yours, whether Paul, or Apollo or Cephas, or the World, or Life, or Death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is Gods. If the Churches therefore be Christ's golden Candlesticks, and his Churches and his houses, as Paul in the 1 of Timothy averreth ch. 3. ver. 14, 15. where he saith, These things I writ unto thee, that thou mayest know how thou oughtest to behave thyself in the house of God which is the Church of the living God, the pillar and ground of truth: if therefore, I say, Churches be the houses of God and the Churches of the living God, and the golden Candlesticks of Jesus Christ, and he be the Lord of them, and there be also a special prohibition given by Christ himself to all his Apostles and to all ministers that they should not Lord it over his people as the Princes of the gentiles did over them that were their subjects; how then can Mr Knollys say that the Churches were the Apostles Churches? Every man I conceive that hath any ordinary understanding, that with deliberation shall read Mr Knollys scribble, will conclude of him, That he is altogether ignorant in sacred things, and if he had not been a frontless man and without all shame, he would never have published so many errors and so much ignorance as he hath done to the view of the world, neither would he ever have said that though the Apostles were called Presbyters in the Scripture, yet they acted not as Presbyters, especially when it was proved unto him and all those of his fraternity in my first book that they acted in all acts of Government and in that Synod at Jerusalem Acts 15. as ordinary Presbyters. But because Mr Knollys is not yet satisfied about that point nor perhaps never will be, for the more ample satisfaction if not to him, at least to others, I will here prove that point a little more fully; viz. that the Apostles acted as Presbyters in an ordinary way as the other did, and after I have done that, I will briefly also answer Mr Knollys his grolleries concerning the fufferage and votes of the Church and people in that Synod in Jerusalem.  
But first I will prove, that the Apostles in the debate and controversy in the Synod and in that whole business did not act as Apostles with a transcendent and infallible authority, but as Presbyters in such a way as makes their meeting a precedent and pattern to ordinary counsels and Synods.  
For first Paul an Apostle and Barnabas, though both extraordinary men and endued with an infallible spirit, yet were at that time sent to Jerusalem by the Church of Antioch ver. 2. as servants of that Presbytery, who willingly and in obedience to the order of that Church subjected themselves to their determination, which they would not have done had they acted as Apostles and not as Members (for that present) of the Presbytery of Antioch; now all men know that they that are sent as Messengers by command and appointment, as they were, were not greater than those that sent them, which is one of the reasons all orthodox Divines use against Peter's Supremacy, in that the Apostles which were in Jerusalem (Acts 8. 14.) sent him and John to Samaria, and therefore they conclude that the college of Apostles had authority over him and that they were not subject to him: And the same may be concluded concerning Paul and Barnabas that they were subject to the command of the Church: And it is yet more evident out of the second verse of the 15, chapter of the Acts, Where it is said, that when Paul and Barnabas had no small dissension & disputation with them, that then they determined that Paul and Barnabas, and certain others of them should go up to Jerusalem unto the Apostles and Elders about this question, out of the which words every one may observe these conclusions following: First, that Paul and Barnabas used not any transcendent extraordinary and apostolical authority in that Church▪ neither did they challenge unto themselves an infallible authority for the deciding of that difference, which they might have done if they had then and there acted as Apostles and put forth their apostolical power; yea which is more, it is in terminis said, that Paul and Barnabas had no small dissension and disputation with them, intimating by those words that they argued and debated the matter by Reasons and Arguments, as the other ordinary Presbyters of that Church did, which they would never have suffered if they had acted there as Apostles and with an infallible authority; and this is the first conclusion may be gathered out of those words to prove that Paul & Barnabas acted there as ordinary Presbyters, and were not only at that time subject to that Church, but Members of the same.  
The second conclusion that may be gathered out of those words is this, That they were sent as the other ordinary officers, and the same commands laid upon them that were laid upon the other: Now if they of Antioch had looked upon Paul and Barnabas as extraordinary Messengers endued with apostolical authority, they would have made some difference between them and the certain others spoke of in that place; but sending them all with equal authority and with one and the same Message and making no distinction between them, it sufficiently proveth that they of Antioch in this employment looked upon them but as ordinary Presbyters.  
The third thing observable is this, that Paul and Barnabas with those certain others were sent as well to the Elders or Presbyters at Jerusalem about the question, as to the Apostles, for so runs the text, they were all sent unto as having equal authority and as the ordinary governors and counsellors of the Church and as to such as sat by one and the same Commission, Writ, or Charter, and governed with a joint consent and by a Common council and Agreement: And therefore they are all to be considered as ordinary Presbyters in that council and Synod; and all this I say may be gathered out of that text.  
But there are many other Arguments to prove it, because the Presbyters all of them and that all along through the whole debate acted as authoritatively as the Apostles: For as the Presbyters were sent unto as well as the Apostles and assembled themselves accordingly v. 6. So they did decree and write the Epistle as well as the Apostles ver. 22. 23. and Act. 16. 4. they are called also the decrees of the Apostles and Elders, and Act. 21. the Presbyters say, We have written and concluded, manifesting unto all the World that they in that Synod sat and acted by the same authority and were assisted and guided by the same spirit the Apostles were as sitting by the same Commission or Writ: And therefore when the holy Ghost makes no difference between them in respect of their authority, but only in regard of their names, it is a very great rashness in Mr Knollys and those of his fraternity to say that the Apostles acted not as Presbyters, which is indeed to confute the Scripture and all this to delude the poor people.  
Many Arguments more might be produced to prove that the Apostles acted as Presbyters, and were no more then guided by an apostolical and infallible spirit then the other Presbyters; but for brevity sake I shall only name one more, which is this, in that they stated the question, and debated it from the holy Scripture in the ordinary way disputing Con and Pro, arguing and reasoning what they should write, and what they should judge of that business, as it is apparent in the 7. verse, and many more places in that Chapter, by their deliberate suffrages and discourses in that council, and having by searching the Scripture (saith the Holy Ghost) found what was the good and acceptable will of God, thereupon they say it seemed good to the Holy Ghost and to us; as any Synod or council of Divines upon the like assurance of Scripture warrant may do.  
Now I affirm, had the Apostles at that time acted by an apostolical and infallible Spirit, a when they writ the holy Scripture, and not as Presbyters, they would never have admitted any disputation, nor entered into a serious debate and consultation what they should write and judge of that matter, but would speedily have dispatched the business, and by their apostolical authority, and that infallible Spirit they were led with, they would have decided the matter, and either have said, thus saith the Lord as the Prophets of old did, or take notice that what we writ are the commands of the Lord, dictated unto us by the Spirit of God, and would never have gone to consult with others about it, or debated the matter by Arguments and reasons; which when they did, it is a sufficient Argument to prove that the Apostles acted as Presbyters in that council; and therefore from all that I have now said it is apparently evident that all the Apostles at Jerusalem acted as Presbyters, and that the other Presbyters had equal authority and power with them, notwithstanding all Master Knollys his babble. And this shall suffice to have spoke by way of answer to that part of his fond cavil: and now I come to reply to his Grolleries concerning the votes and suffrage of the people in the Church at Jerusalem whom Master Knollys joineth with the Apostles and Elders, and makes them equal with the Elders in authority, misconceiving what is meant by brethren there; his words are these, page 13. The Doctor (saith he) might have also considered that the Brethren, even the whole Church, the multitude (how many soever the Doctor can make of them) were present as well as the Presbyters, Act. 15. 4. 12. 22, 23. 25. 27, 28. and so have made the Brethren the multitude, even the whole Church independent also; and the Doctor might as well have affirmed, that the Brethren, even the whole Church might say it seemed good to the Holy Ghost and to us. Thus Master Knollys disputeth not only against all sound Divinity, but against all reason, whiles he would make all the people to have equal suffrage and voices or votes with the Elders in that council; and therefore Master Knollys shall never be my Master, who had he known any thing concerning governments, either in Church or State, or had he ever read any thing concerning counsels in either, he would never have so argued: For counsels in all governments consist of peculiar and select men, who for their Gravity, wisdom, Learning, and their inveterate experience are made choice of, and set apart for that purpose, and to whom the rule and government of the kingdoms and Countries wherein they live is committed: so that the ordinary people are not to intrude or intermeddle in those affairs whose place it is only to obey and to yield subjection to their Ordinances, and they that would go about or endeavour to change this order appointed by God himself, would speedily bring confusion upon themselves and others; and as it is and ever has been in the matters and affairs of the State, and in the kingdoms of this world; so it is in the kingdom of Jesus Christ which is his Church, all things are to be managed with order and decency, and by such men only as upon whose shoulders God hath laid that government, and into whose hands he hath committed the keys those ensigns of authority; now when Christ the King of his Church hath given the keys to his Apostles, and to the Presbyters only, and to be continued in their hands to the end of the world, they only are to manage the affairs & government of the Church to the consummation of all things, whose calling and place it is to rule and govern them, as who have the care of the churches, who are the prime men in authority in them, for the ruling and governing of them, and the people are only to obey them, and their Ordinances in the Lord, and are not to intermeddle in the government of the Church, or have their voices or votes in matters of government, as hath been often proved. And therefore Master Knollys in saying, That the Brethren, even the whole Church, the multitude (how many soever the Doctor can make of them) were present as well as the Presbyters, and had their voices there, is altogether mistaken in his commentary exposition: for he by Brethren, understanding that the whole Church, the whole multitude of Believert, men, women and children then in Jerusalem (for so his words do import) were present in that council, speaks he knows not what; for it is most certain by the holy Scripture, that the tenth part of the Believers that were in Jerusalem could not have met together in any one place, and therefore all the many ten thousands that were there could not possibly have come together in one Synod or council; and besides the impossibility of it, all men know, that the Members of Synods, and such as have their voices there, are Presbyters and Ministers of the Gospel only, and such as are sent Commissioners, and delegated out of the several Presbyteries to those counsels for the right ordering and well managing of the government in them; and this is their calling; and for the other people as the secular Magistrates, Masters of Families, Wives, Children and Servants, they are every one of them to continue in that calling and statiou God had placed them in, 1 Cor. 7. and all under authority, are therein to abide, and every one of them to follow their particular negotiations and affairs, yielding obedience in their several places to those that are over them; and women especially by a statute Law from heaven, 1 Cor. 14. are enjoined silence in all the Churches, and are commanded if they have any doubts, to ask their Husbands at home, and to be subject and obedient unto them, they are not to vote it in Synods, neither were women ever that I have read or heard of, before such Teachers as Master Knollys, and his Fraternity appeared in the world, permitted to have their voices in the Churches and Synods, which when it is an apparent transgression of the Law of God, I am confident that the Apostles and Presbyters then assembled in the council of Jerusalem would not have suffered any women to have broke the laws of God before their faces; and therefore I may with good authority out of God's Word conclude, that there was not a woman in that Synod; for the Scripture saith, the Synod consisted of brethren, and not sisters who had never the keys committed to them, or any voice there, as Mr Knollys vainly asser●eth, and therefore for women they were not there; so that there was not the whole multitude, how many soever the Doctor can make them, when the sisters are exempted, there being none but brethren. Besides it was against another statute law from heaven made by the Apostle Paul in the 14. of the Romans ver. 1. that weak brethren should be admitted to doubtful disputations, who saith▪ For those that are weak in the Faith, receive, but not unto doubtful disputations or ambiguity of disputes, for they being not well settled and grounded in Religion, would have either been more embittered against one another or filled more full of scruples, then resolved, as daily experience teacheth all men, who see what a confusion such paltry fellows as Master Knollys is, have already brought in●o the world by admitting their weak brethren to their doubtful disputations and vain janglings u●on all occasions. Neither will I ever believe for my part, that the Apostles ●ould be transgressors of their own Laws, and teach one thing and practice the contrary; now when Saint Paul had made that law, that the weak brethren should not be admitted to doubtful disputations, shall we think that the Apostles and Elders at Jerusalem would have admitted the whole multitude of all the believers amongst the which there were so many weak brethren, into the Syno● to those disputes▪ and so have violated this law and statute from heaven? especially can any rational man believe this when they were not at that time so well acquainted with their Christian liberty? For this would have tended to nothing but a confusion of all things, & would have put the people in an uproar, as is evident from very good reason; for if many years after the preaching of the gospel and the free grace of God and the teaching of them their Christian liberty, they remained still so zealous for the observation of the ceremonial law of Moses, as we may read in the 21. chapter of the Acts, that they out of a distempered zeal would have destroyed Paul, and only because they heard that h● taught the Gentiles not to observe the law of Moses; how would all those weak brethren have been enraged against all the Apostles and Presbyters (may any man suppose) if they had been admitted into that Synod and should then and there have heard them dispute against the ceremonial law, condemning it as a burden too heavy for them, and to be such as neither they nor their fathers could bear; and therefore decreed, that it should not be imposed upon the believing Gentiles? I say it stands with all good reason if the weak believers in Jerusalem which were many ten thousands should have heard these disputes, it would have put them all in such a heat and rage, as they would have set the whole city in an uproar, to the hazarding of the lives of both the Apostles and Presbyters there, and all such as should have sided with them, and so much the more it would have incensed them against the Apostles and Presbyters, because they granted greater privileges to the Gentiles, and gave them an immunity from the observation of the ceremonial Law, which the Jews still observed and strictly kept, so that many of the Jews going from Judaea wheresoever they came urged the observation of the ceremonial Law amongst the Gentiles also, as necessary to salvation: now I say if these Zealots of the Law had all both men and women how many soever can be made of them (to use Master Knollys expression) been present, as he groundlessely affirms, and should have heard these disputes, they would have been so fare from voting with the Apostles and Elders, and saying it seemed good unto the Holy Ghost and us, as they would have voted the contrary; and for this that I say it is evident from the Holy Scripture; for in the one and twentieth chapter of the Acts it is said, that they would have stain Paul, for this their jealousy only, that he preached and taught the Gentiles against the ceremonial Law, which they would never have been offended with him for, if the Brethren in Jerusalem those believing Jews, the multitude, even the whole Church, how many soever the Doctor can make of them (as master Knollys saith) had then had their voice in the council and Synod at Jerusalem, and had assented and voted against the ceremonial Law, and for the abrogation of it, as Master Knollys against all reason saith they did, for than they would never have been displeased with Paul for instructing the Gentiles, and all people in their christian liberty, and for teaching them that they were freed from the ceremonial Law, for that council and Synod made those Decrees for the benefit of the Gentiles: but they would rather have been offended with Paul, if they had heard that he yet urged the observation of it amongst the Gentiles, if they with the Apostles and Presbyters had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one unanimous consent and agreement had, by searching the holy Scripture, found out what was the good and acceptable will of God, and from thence had decreed the abolishing of the ceremonial Law, I say, if all the believers in Jerusalem, the whole Church and multitude as many as can be made of them, as Master Knollys affirms, had been present in the Synod with the Apostles and Presbyters and should have voted with them it seemed good to the holy Ghost and to us, to abrogate the ceremonial Law, and to free the Gentiles from it: they could not then have been displeased with Saint Paul for observing their Order and Decrees, and for obeying their injunctions: but when they were displeased with him, for but hearing he taught the Gentiles against the Law of Moses and the Temple, it is apparently evident, that by brethren spoke of in the text, & by the whole church & the multitude, cannot be understood all the believers in Jerusalem, how many so ever could be made of them, as he grollishly asserteth, could they have all possibly met together in one place: for than they themselves should be transgressors of their own Decrees and be offended with others for observing what they themselves had commanded, which is a sin; and therefore by brethren there.  
First, all sisters are excluded; for they are not numbered amongst them, and so then not all the believers, for sisters also are believers and of the multitude: and,  
Secondly, all those zealots spoke of in the 21 chapter, had no vote in that Synod, and were not present there; for they were enemies to Saint Paul for Preaching according to those Decrees made and Voted there; so that Mr Knollys in time may come to see his Error, and by brethren there, and the multitude, and the whole Church, may very well understand that they were such as Judas and Sylas were: viz. Prophets and chosen men, and assistants to the Apostles, members of the Church in Jerusalem, of which they had store, for many of the Priests were converted and were members there, though not fixed Officers and Presbyters, and Elders, as the other were who Synecdochically were called the Church, a part being understood for the whole, which is usual in the holy Scripture: and to these may be added all the Presbyters that came out of all the Churches of Judaea, from among whom those false teachers were gone, and had taught among the Gentiles the observation of the ceremonial Law, as necessary to Salvation, which was a cause of their meeting together; and with these also may be reckoned those that came with Paul and Barnabas to that council from the Church of Antioch, which were the brethren spoken of as the Text doth sufficiently declare, so that to all men that read but the 15 chapter of the Acts with judgement, they will soon be satisfied, That by brethren and the whole Church, and the multitude there spoken of, are to be understood, some chosen men, men of eminency for all divine knowledge, Prophets who disputed and argued the businesses there, and debated the matter by reason, such as Judas and Sylas were, for so the Scripture speaketh, and not the people men and women, the whole Church, the multitude, how many so ever the Doctor can make of them; as Master Knollys and those of his fraternity daily though falsely assert, and upon this false ground and rotten foundation laid in their own brain, would erect and build their new confused Babel of Independency, admitting all people both men and women, not only to Votes in their new Congregations but also in counsels and Synods, and free them from all dependency upon other Churches, which tends to nothing else but to the bringing in of a confusion in Church and State, and to mere Anarchy, and therefore from all that I have now said these two conclusions will evidently ensue and plainly arise.  
First, That all the Apostles and Presbyters, were all equally Depending upon God and his Word, and that all the Churches we read of in the New Testament were all likewise Dependent one upon another, and upon their several Presbyteries.  
Secondly, That the people neither brethren nor sisters in those days were to have their Votes or suffrage in the Government of the Churches, and admission of members and Officers, much less in Synods, that employment belonging wholly to the Presbyters in each Church, whom God had made Rulers in his Church over them, and commanded the people to yield obedience unto them, Heb. 13. and therefore that all the new gathered Churches, affecting an Independency, and challenging their Votes and suffrage in the Government of their Churches, are all transgressors against both precept and example. And this shall suffice to have spoke in way of Answer to Mr Knollys his vain jangling against my third Proposition.  
And now I will briefly Answer to what Sir I. S. hath to say to it, whose words are these, pag. 11. In asserting, That the Presbyters did rule the Church, and ordinarily other Churches, whom do you hit (saith he) sure not the Independents, as you call them; we grant it is their part to rule: but we distinguish (saith he)? between Authority and jurisdiction on the one hand, and power and interest on the other: this latter (saith he) belongs to the people, the other is proper to the Officers, which yet they exercise in the name of the Church: so they (i) the Officers ordain, they excommunicate (i) pronounce excommunication, they lead and direct in all government and disputes, they have executative power as you demand pag. 93. but the people have a power and interest too, as those places alleged by yourself show expressly, Act. 15. for though ver. 2. Paul and Barnabas are said to be sent by the Apostles and Elders only, yet ver. 4. they are said to be received of the Church, and Apostles and Elders; therefore they were sent unto the Church also; and that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord ver. 25. imports a multitude met together; and this to be the result of that multitude, else it were no great commendation of the resolution that it was convened and issued forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And though only the Apostles and Elders are mentioned, as coming together to consider of the question, verse 6. yet it is said, verse 22. that it pleased (not only the Apostles and Elders) but the whole Church also; therefore the Church also came together to consult; or the Apostles and Elders as a Cnmmittee, first prepared the dispute, as not counting it so safe perhaps to admit the weak to the same, while it was intricate, and then reported it, and had their assistance and concurrence; and the Letters of resolution run in the name of the brethren (i) the Church as well as the Apostles and Elders, ver. 23. and so in Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Election by lifting up the hand belongs to the brethren, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) imposition of hands be proper to the Officers, where there are officers as in a Church constituted and complete.  
Thus speaks I. S. in the name of all his brethren in way of answer to my third Proposition, the errors of whose expressions should I but only name them all severally they would take up some time and a great deal of paper; but should I undertake the full confutation of them all and discover all the impiety, evil and wickedness that lieth couched in these his words, I might make a just volumn and spend some months in the employment: for grosser errors my eyes never beheld, and such as are more contrary unto the holy Scripture, and to the honour and dignity not only of the Apostles and Presbyters in the Church at Jerusalem and in all Churches, but to the very dignity and honour of Christ himself the King of his church who the Independents most shamefully disthrone) as I shall by and by make appear God assisting me whiles notwithstanding they make the greatest noise of setting him up King in his Church: And to speak the truth, though the Independents seem to hate Popery, their doctrine is Popery itself only the upside of it turned down and the rear made the front, otherwise there is no great difference between their tenants, but that the Independent doctrine is more shamefully erroneous (as will be made evident) and more derogatory to the honour and dignity of Christ the King of Kings and Lord of Lords and to the honour and dignity of the Apostles and Presbyters and more tending to confusion and the overthrow of all Government in Church and State, all the which assertions that they may be made a little more evidently manifest, I will briefly run over and examine some of the passages in this his answer; for to discover but half the errors of it, they would weary the Reader to hear them; and to speak but the verity, he that shall have to do with such whibling and unlearned fellows as I. S. and Hanserdo Knollys are, had need to be a man of intolerable patience.  
But before I begin with him, I shall desire the Reader to consider, whether I. S. be not guilty of interferring tautology and great confusion, crimes he lays to my charge to use some of his own language Page 15. and 16. if not contradiction, and be not great of his own sense, and a very catechumenos, and one that hath as well need of instruction as of refutation, for as much as to me it seems unmeet, that a man should be polemically exercised before he be positively principled: these things I refer to the Readers consideration and now I go to my work.  
In asserting (saith i S.) that the Presbyters did rule that church, and ordinarily other churches, who do you hit? Not the Independents as you call them; (saith he) We grant it is their part to rule: but we distinguish between authority and jurisdiction on the one hand, and power and interest on the other: this latter belongeth to the people; the other is proper to the officers, which yet they exercise in the name of the Church: So they (i.) the officers ordain, they excommunicate (i. ● pronounce excommunication, they lead and direct in all governments and disputes, they have the executive power, but the people have a power and interest too etc. And in the 12. page. In Ordination (saith he) Election belongs to the brethren, but imposition of hands is proper to the officers, where there are officers as in a Church constituted and complete. Thus profound I. S. I shall entreat the Reader here to take notice, what he grants, and what he denies, and how at every turn he juggles.  
First he grants that the Presbyters did rule the Church of Jerusalem and ordinarily other Churches, and saith, that my Argument hits not the Independents; for they, as he in the name of them all asserteth, grant that it is the Presbyters part to rule. So that if he had stayed here, there had been some ingenuity in him, but with the same breath he blasteth yea bloweth down all that he had formerly set up, and that with a windy vain American distinction (which he hath borrowed out of some of those monstrous Pamphlets that come from thence, called the way and the keys, etc. which are fraught with nothing ●ut Peacocks, parrots, and Jackanapes or more mischievous things though gaily set forth) with the which he befools himself and amases yea deceives the poor and ignorant people whiles they go gazing after them: For saith he, We distinguish between authority and jurisdiction on the one hand and power and interest on the other, and this latter belongs unto the people, the other is proper to the officers, etc.  
But before I come to my answer, I must tell I. S. that from whom soever he hath borrowed this distinction it is groundless and has no Warrant for it in sacred writ; yea I hope to make it good that it is contrary unto it, and therefore it was well said by a learned Professor of Divinity in the University of Oxford, that it was an easy thing to find distinctions in schoolmen to mock God and destroy their own souls, and thereupon exhorted all his scholars to be very careful lest out of respect to men's persons and from the conceit they had of their piety and abilities in learning they were not deceived: And the same exhortation may now in these our days be of very good use, especially when a lying spirit is gone out into innumerable false Prophets as it did in Ahab his time and when a spirit of error is gone out into the world and is to be found in every house of the Independents in all these regards, I say the caveat and exhortation of that reverend Divine may now be very useful and serviceable for these our times. And therefore it stands all men upon to prove and examine all things according to the Apostles rule 1 Thess. 5. ver. 21, and hold fast that which is good. Now in Divine matters and in the matters of our God we must be especially careful that we see a ground & warrant out of his word, or from excellent reason or good consequences deduced from thence; for whatsoever opinion or distinction in sacred things shall be brought and propounded unto us, and if it have not its authority or ground from thence or some example or precedent or solid reason or good consequence out of the same word to warrant and confirm it, it is to be rejected by all good Christians, especially if it consist of captious, doubtful and ambiguous expressions, and which will admit of various and different interpretations, and to all the rest be found contrary to the word of God, as this grollish distinction brought by I. S. doth: for he makes a distinction between authority and jurisdiction on the one hand, and power and interest on the other, as if there were some vast difference between them when all learned men know, that authority, jurisdiction and power are all one, as when a Magistrate making use of either of these words says such an one is under my authority or jurisdiction or power, all men know that either of those words signifies his authority over him and those expressions intimate one & the same thing. But as for the word interest which he makes a synonimons with power, it is a mere grollery, for that is a word of ambiguity and of various significations, and admits of divers interpretations, and therefore cannot be the same with power, the meaning of the which I am confident that I. S. himself knoweth not, but this word serves the turn of our American brethren and those of the congregational way here to juggle withal: But if a man would but seriously consider and weigh what the meaning of this word interest signifieth in their dialect, and what they understand by it, if they would speak out, they shall find that by that distinction of power and interest in the people, by interest they mean and understand a title or right or due in the people, both to the property and possession of all the power in Church and State and believe that it is originally and radically in the people and that it is properly their due and right, and from them only delegated to the officers of Church and State, whom as they do betrust with it, so they may at pleasure take it from them again; and this that I now say the Pamphlets of these times many of them can witness is their meaning by interest; amongst others that of England's birth right and John lilburn's learned Letter who in the 14 Page of the same hath these words.  
For my part (saith he) I look upon the House of Commons as the supreme power of England, who have residing in them that power that is inherent in the people, who yet are not to act according to their own wills and pleasures, but according to the constitutions and customs of the Land, etc. out of whose words it is apparently evident, that they make all power to be inherently in the people as their birthright, to which they may at any time make as good title and claim as to their inheritance, and that they in their language call interest, & this also can be proved out of many of the Independents Pamplets, and from their words, that if they conceive the Parliament use not that power they are entrusted with, according to the constitutions and customs of the land, they may at any time by the people be devested of it, or at least questioned; I am confident I say there would be no great difficulty to prove as much as I now say has been uttered by the Sectaries of these our times, and I am most assured if they increase but to a little greater number, that unless the Lord show his mighty power in preserving the Parliament, if they should in the least displease them, and not humour them to their content, they would put that in execution, and really act what now they but mutter in corners, and set forth in libellous Pamphlets, and in warning pieces, as in London's late warning-piece; so that this truth is very well known that by power and interest in the Independents language, which they place in the people and not in the officers, they mean the sovereign and supreme authority, and all say that it is their peculiar birthright, and that they are the Parliament and judges, and that the officers are but their servants, either to prepare matters for their hearing, or for executing of what they would have them to do, and that whatsoever they speak of authority and jurisdiction in the officers, it is only to please them a little by putting a rattle into their hand that may look gaily, and make a little noise but have no strength in it: for they keep all power in their own hands, and this I hope to make good out of I. S. his distinction, and that to the dishonour of God himself, as well as to the overthrowing of all authority in time through the world, and therefore this distinction must necessarily be against the word of God. But that my charge against I. S. and those of his party, (for he writeth in the name of them all) may the better appear to all that shall read this book, I will here again repeat his answer to my Argument with his distinction: The Jndependents (saith he) grant that it is the Presbyters part to rule, but (saith he) we distinguish between authority and jurisdiction on the one hand, and power and interest on the other: this latter belongs unto the people, the other is proper to the officers which they exercise in the name of the Church, etc. If he had said in the name of Christ it had been better; but all error is like unto sin, it seldom goes single and alone, for here I. S. commits a multiforme error in robbing not only the Presbyters and Ministers of Christ of their due honour, but in robbing also the Lord of life himself of his dignity and royalty, and making all the Ministers and Officers of Jesus Christ, and his peculiar servants but the vassals and slaves of the people who they call the Church, so that according to I. S. his learning all the Officers and Ministers of Christ are at the people's disposing, for they are all of them to act as the Church directs them, and they must do it always in the name of the Church, and this is the Hysteron Proteron Divinity of the Independents, in all which they deal most wickedly on every side, so that when they seem to speak the Ministers fairest, they abuse them to their face; for here I. S. by that distinction of his would persuade the world that the Independents give great honour to the Ministers, in saying that authority and jurisdiction belongs unto them and is theirs properly, and that only power and interest belongs unto the people, and yet in the same breath before he hath passed two steps, by his own description of the power and interest which he grants unto the people, he gives away all that authority and jurisdiction that he spoke of a little before, not only from all the Ministers and Presbyters of the Gospel, but from Christ himself the King of his Church, and invests the people with it, which he calls the Church, saying, that the Officers are to exercise their authority and jurisdiction in the name of the Church, so that it is evident according to his Divinity that the Ministers of Jesus Christ are but the slaves of the people; and that all men may see that this is his meaning, he in the 12. page saith, that the very Apostles and Elders in the council and Synod at Jerusalem were but as a Committee to prepare the dispute, and then to report it for the assistance and concurrence of the multitude; these are his own words, by all which, if hegives not the people, by his distinction of power and interest, a greater authority than he gives unto the Apostles and Presbyters, and to Christ himself, let every ingenious man judge, which is not only a horrid impiety, but abominable in justice & sacrilege: yea every man may plainly perceive, & that out of his own words, and from the language of all the Independents, that he invests the people with all authority under that distinction of power and interest; for in saying in the same pag. that in ordination, election of officers belongs unto the brethren, and imposition of hands to the officers, where there are officers, as in a Church constituted and complete, by these words he invests the people with all full and ample authority as any men are capable of or can be betrusted with: for amongst many of the Independents to my knowledge, they make nothing of ordination and imposition of hands, and count it but a compliment that makes nothing to the essence of any officers (as they say) for they assert that it is sufficient to make any man an Officer or Minister if he be once chosen by the people, and it is the election of the church, and their call as they say that makes officers, without which they affirm they can be no true officers; so that if election be the main and essential business required for the making of Church-officers, and as they teach their followers, and they give the power of election to the church or people, and affirm that all things are ever to be done in the name of the church, it matters not with them whether they be ordained, or have any imposition of hands or no; that being in their dialect but a compliment, or a needless ceremony (for so I have heard them speak) the which ordination also, though they say it belongeth unto officers, notwithstanding the church and people make no scruple to exercise it at any time and to put it in execution if they think it fit, as the practice of the new gathered Churches daily teaches all men; yea, we may gather as much out of I. S. his own expressions, that the power of ordination as well as of election resides in the people and lies in their hands, who saith, that imposition of hands is proper to the officers where there are officers in a Church constituted and complete, intimating that if they have no Church-officers they themselves may then ordain them, and this is the practice of some of the churches of the congregational way, by all which their language and proceed, if by their distinction of power and interest they do not assume & arrogate all power to themselves, and take it into their own hands, and invest the people with plenary authority over all Ministers in Church and State, I know not what it is to confer authority on any people. It is most notoriously known, that our Independent Gentlemen would place all authority in the people, and would have the Magistrates and Ministers in Church and State all dependent upon them, and expect their election and ordination from them, and they only would be independent; and all this may be gathered not only from their words and practices, and out of all their Pamphlets, but even from I. S. his own distinction of power and interest, which he saith belongs unto the people: having thus from their own Principles sufficiently elucidated that by the Independents doctrine, and by their distinction of power and interest they assume all authority to themselves, whiles they pretend they give authority and jurisdiction to the Ministers; I will now set forth their wickedness in showing how they rob Christ of his honour, and the Apostles also and Presbyters of Jerusalem of their dignity and power as well as they do all other ordinary Presbyters of their due honour and authority.  
And I will first begin with their dealing towards Christ the King and Lord of his Church which is his kingdom. All those that know how the kingdoms and Empires of the world a●e governed, know that all their counsels, ambassadors, Judges, Rulers and Officers under them, either in the time of peace or war, in all their acts of government▪ and in all their precepts and mandates, whether Imparative or Prohibitive, and in all their Courts of Judicature, transact and pass all things with all their writs and summons in the name of the King or Emperor▪ and for any Magistrate or any Court to issue out any writ, warrant, mandate or summons in their own name, and by their own authority makes them fall into a Praemunire, and makes them guilty laesae majestatis; so that all warrants run in the name of the King or Emperor; and whosoever faileth in this kind, as not to command in the Kings or Emperor's name, doth make himself a Delinquent, and this if I am not mistaken was one of the charges against the Prelate of Canterbury, that he issued out writs and summons in his own name, or in the name of his Court.  
Now Christ is the eternal King of his Church, that immortal and mighty Potentate, in whose name all the Prophets of old issued out all their warrants and mandates, speaking ever to the people in the name of the Lord, saying, thus saith the Lord; nothing was done in the name of the Church, or in the name of any creature in those days, and God never changed the stile of issuing out his warrants, neither did Christ resign his regal dignity, or put it into the hands of the Church, but is still their King, and he keeps the same tenure still all through the New Testament as well as through the old, commanding that all should be done in the name of God, saying, Matth. 28, 19 Go ye therefore, and teach all nations, baptising them in the name of the Father, and of the son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and lo, I am with you all even to the end of the world, amen.  
By the way take notice the very Apostles themselves were limited what to preach, they might not exceed their bounds, they must teach nothing but what Christ the King of his church commanded them; but Christ never taught his Apostles or any of his true Ministers, to issue out any thing in their own name, for that was the custom of all false Teachers; neither did he ever teach them to issue out any thing in the church's name, or say unto them at at any time, what you do in all Administrations let it be done in the church's name; Christ I say taught nothing of all this; that is but the new blasphemous stile of our new gathered churches, and of our new church officers, who J. S. says must exercise their authority & jurisdiction in the name of the church; whereas Christ our King and lawgiver, as in the place above quoted, so in Mark 16. v. 17. In my name (saith he) they shall cast out Devils, etc. all in the church was to be done by all the faithful Ministers and people of God in Christ's name, the King of his church. And so S. Peter accoring to his master's command in his Sermon in the 2. of the Acts, preaching unto all the people and new converts, says nothing to them in the name of the Church, but in the 38. verse saith, Repent and be baptised every one of you in the name of the Lord Jesus Christ, etc. H●e was a faithful officer, and did nothing in the church's name: he was not acquainted with our new Divinity; and in the 3. chapter, when he cured the cripple. verse the 6. In the name of Jesus Christ of Nazareth (saith he) rise and walk; and so Saint Paul had learned his Lesson well, who when he cast out the spirit of Divination out of the damsel in the 16. of the Acts, verse 18. saith unto it, I command thee in the name of Jesus Christ to come out of her, and he came out at the same hour. Nothing was done in those days in the church's name, but in the name of their King Jesus Christ; to omit many other places, we have a special command in the 3. of the Coloss. verse 17. whatsoever you do (saith the Apostle) in word or deed, do all in the name of the Lord Jesus, giving thanks to God, and the Father by him: all Christians are bound to do all in Christ their King's name. Yea, the Apostle in the 1 of the Corinth. the fifth chapter, verse the 3. and 4. teaching the Corinthians, and in them all Christians, in whose name all acts of Church governemt should be managed and exercised, saith I verily as absent in body but present in spirit have judged already, that he that hath done this doed, in the name of our Lord Jesus Christ when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Here the Apostle teacheth all Ministers of all Churches, that as all believers are to be received into the Church in the name of the Lord Jesus their King; so when any for their disorderly walking are to be cast out, they are to exercise all those acts of government, and to cast them out in the name of the Lord Jesus Christ their King, he knew nothing of this new stile, that our Independents and learned I. S. publish to the world, who in terminis saith, that that Authority and jurisdiction that is proper to the officers is to be exercised in the name of the Church; these are his words, in the name of all his brethren, saying, the Officers ordain, and they pronounce excommunication, they lead and direct in all government & disputes, & have the executive power, but the people have a power and interest too; that is in his learning, the officers must yet exercise their power and jurisdiction in the name of the Church, so that the Ministers are but the church's servants at pleasure, and their executioners. This is our American Divinity, so that whereas we are taught by Christ himself, and all his blessed Apostles to do all in the Church in the name of Christ our King, these our confiding brethren, and our Itinerary illdependent Predicants have brought in a new stile of exercising all acts of church government, and that not in Christ the King's name, but in the name of the Church; and whereas the Church of Jesus Christ is the most absolute Monarchy in the world, in the which all things should be done and acted according to his command, and in his name, they have changed this Monarchy into so many thousand sucking Democrasies', or rather so many Anarchies, in all the which they transact all things, and send out all their Writs & Warrants in the name of their several new Churches, and so have dis-throned Christ, whom notwithstanding they pretend to set up as King in his Church. But whether in this their so dealing with Christ, and with his people and subjects they are not more Independently and arrogantly blasphemous, than the Pope himself, or any Prelates that ever the world yet saw, I leave it to the saddest thoughts & deepest consideration of all such as truly love the Lord Jesus, and desire from their soul the glory of his kingdom, and that he may be our sole Monarch and eternal King, and may perpetually rule in his Church, and have all things done in his alone name, and according to his own appointment; to the judgement I say of all such cordial subjects of Jesus▪ Christ, and to their seriousest thoughts and censures I leave the consideration of this weighty business: I am confident they will conclude their blasphemy was yet never paralleled by the very Pope himself, or by any of his shavelings, who were never yet so notoriously usurping and injurious to Christ the King of his Church, as to send out their Mandates in their own name, but all things issued out in in nomine domini, hence came up the proverb, when they heard of any thing from the Pope, that they usually said in nomine domini incipit omne malum, for he always pretended to do all in the name of Christ the King, for that stile notwithstanding did that man of sin ever observe and keep, continually ever setting forth his grolleries in nomine domini, whereas our Independent Brethren act all their baggatelly and trifling business in the name of their several churches, their officers ever saying, when they carry or bring any learned Messages one from an other, that they come in the name of the churches, and what they do, they would have them know they do it as officers in the name of the church; Christ's name the King of his church is never so much as heard amongst them in the transacting of their church affairs, so that we may truly say, that whatsoever they pretend of setting up Christ as King upon his Throne, their practice showeth the contrary; for in the government of all their several churches, they act all not in the name of Christ, but in the name of their several churches; so that Christ the King's name is not so much as mentioned amongst them (as we have learned not only from their daily practice, but from I. S. and our American monstrous Divinity.  
To all that I have said for proof that all the Independents by their doctrine disthrone Christ and set themselves in his place whiles they most of all pretend they set him up upon his Throne, I may for a corollary add their new traditions and practices which they impose upon all the Members of their several new gathered churches as the commandments of God and as the practices of the Saints of old, and enjoin them and urge them as the statutes, ordinances and decrees of God; yea I might here farther show how they practise contrary unto Christ's the King and Lord of his Church commands: For whereas he sending out his Disciples and Apostles setting down the conditions upon which all men should be admitted into the Church, which were to repent and believe and to bebaptized in token of their beliese and repentance, which whosoever should accept of and embrace, they should thereupon be received into Church fellowship; the Illdefendents notwithstanding regard not Christ's commands, but unto it add their own vain traditions, for the which they have neither precept nor precedent in all holy writ nor the practice of any well reformed church; and they force men to conform unto them, or else there can be no admission; howsoever they offer themselves to do as much as Christ their King commands them to do. And whereas Christ the King of his church laid the Government of it upon the shoulders of none but his Ministers, to whom he had given the keys; the ildependents not only dispense with this law at pleasure, but absolutely oppose it; for contrary unto this law is their doctrine and practice who teach that the power and interest lies in the people, and that is their part, and that the Ministers are to exercise their authority and jurisdiction in the church's name, and so they spoil the Ministers of their power and invest the people with it, and give laws unto the people of God, yea unto the lawgiver Christ himself; whether all these deal therefore of the Illdependents with many more paslages of the like nature that might be produced, if not worse, be not to disthrone Christ, when they slight his Laws and prefer their own traditions before the commandments of Christ the King of his church and revile and reproach his servants and officers offering all the indignity that can be committed against men to them all, I leave it to the judgement of the wise and godly. Again I refer it to the wisdom of any discerning spirit to consider and judge what difference there is between the Sectaries and the Pope and his conclave in this point, whenas they both assume all authority to themselves and take it from the Ministers, and make them but their executioners: Surely they will find them both equally guilty and both Antichristian in rebelling in all things against Christ; For Christ saith to all men that they that despise his Ministers despise him, and they that despise and slight Christ, in as much as in them lies they disthrone him, and therefore when all the Independents daily practise all the malifices above mentioned, and that in a higher manner and strain, pretend they what they will of setting up Christ upon his Throne, they plainly disthrone him & dishonour him; which may yet further appear if we consider some of their other passages; for it is well known that some of the chief pillars in their houses and churches those atlases that some of them confide so much in for their strength and so much extol for the preaching up of Christ's kingdom and for the setting of him up upon his Throne, I say some of these as it is well known have upon the frontispieces of their Pamphlets set this title Against Jesus Worship.  
Now although it be praise worthy in any in maintenance of God's true worship and service to write against all Idolatricall or Superstitious worship of the true God or Jesus, yet it is a thing no way beseeming any Christian to write aghast God Worship and jesu-worship which are both commanded because that some fail and err in the manner of the Worship of either God the Father or God the son: Yea, it would have been thought in any Christian Nation an unsufferable thing to have tolerated the very reading or publishing of any books with such a title and inscription though the matter in them might have been good: for no man much less a Christian o●ght to write against jesu-worship no more than he ought to write against God-Worship, for Jesus also is God blessed for ever, the eternal Son of the eternal Father, who hath commanded all his Disciples John 5. To worship the Son as they worship the Father; Now than if it be an unsufferable thing to write against God-Worship, no less intolerable is it in any to write against jesu-worship, and all such as write such books and all such as allow of them and approve of them and their authors, let them pretend what they will of setting up Christ upon his Throne, all such as these are I say, make Christ a pageant King and salute him with hail Master as the Jews did, to usurp some of their own rhetoric and learned elequence, but indeed they disthrone him: For what is it to disthrone a King if writing of Warning pieces, and Pamphlets against Kings▪ service and Kings-honour be not? And what I pray is it to disthrone a King▪ if this be not to pass all acts of Government in the people's name, and to send out all their warrants and mandates in the people's name, and to command all their officers to manage all their employments in the people's name, never so much as mentioning or taking notice of the King in a public act of Government? Are not all these actions and passages to any rational creature a sufficient demonstration that the King in that kingdom is either absolutely disthroned or is but a King to them in ludibry as Christ was to the wicked Jews? I am confident that all understanding men will so conclude. Now when in all the new congregations those new gathered churches the Ildependents there have such amongst them that writ books and that with their approbation against jesu-worship, that is, against the Worship of Jesus who is the eternal King of his Church, and when every day in all their particular churches they exercise all the acts of Government in the name of their churches, and not in Christ's the King's name, and that against the command of Christ and his Apostles; I affirm and by the grace of God I hope ever to make it good, that all this is not only a robbing Christ our Lord and King of his due honour, but a blasphemous and more than a papal usurpation and derogating from his Kingly dignity and royalty, yea it is indeed a plain disthroning of Christ their King and thrusting him out of his place and putting themselves in it, which whether or no it be not the highest point of contumacy, rebellion and blasphemy, I leave to the judgement of others; as for myself, I know not what either of these things be if they be not blasphemy; for when I learned Divinity I was taught that blasphemy consisted in this, either to give unto God that that belonged not to him and to the excellency of his Majesty & divine nature, or to detract from him that that peculiarly belonged either to the essence, persons or glorious attributes of the deity, or to give the honour properly and peculiarly due to God the Father, son, and Holy Ghost or to any person in the glorious Trinity, to any creature, or maliciously or wickedly to speak evil of God his essence, attributes, word, works, etc. or to do or act any thing obstinately and wilfully that is or may be derogatory to the dignity and honour of the Divine Majesty of God blessed for ever; any of these things, when I studied Divinity, were thought blasphemy and worthy of severest punishments, and those that perpetrated any of those crimes were reputed unworthy to live, and proclaimed blasphemers and men unsufferable: and yet there are many such kind of creatures in our new gathered Churches who are guilty of all that can be called blasphemy, and that rob Christ the Lord of his Worship and write against jesu-worship, & blaspheme the holy Scriptures, and deny the deity of Christ and the blessed Trinity etc. and disthrone Christ in their new Congregations whiles they cry hail Master, exercising all acts of Government amongst themselves in the name of the Church, never so much as mentioning the name of Christ the King▪ and many more intolerable insolences they daily commit against the sovereign Majesty of heaven and earth the Lord Jesus Christ our Lord and King; and all these notwithstanding are counted Saints that commit these vices and malifices; and great books are writ in defence of all these wicked blasphemous wretches, and both their errors and their persons are countenanced, and that by their great Rabbyes and Champions, all which notwithstanding are in God's dialect and in his holy Word both old and new counted abominable creatures, and men unholy and displeasing unto God, and the actors and abetters and countenancers of all such blasphemies and wickednesses were thought equally guilty, and great and fearful judgements were denounced against them all as it is apparently evident out of God's holy Word, and yet these great evils are counted but the infirmities of the Saints amongst our Independent masters. Now than I say when the Illdefendents are guilty of all these crimes, as partly acting them, partly tolerating such as are both actors and abetters, or conniving at them and countenancing them, pretend they what they will of setting up Christ upon his Throne▪ I hope to be ever able to make it good, that they all of them disthrone Christ & manifest to the world that as much as in them lies they would not have him reign over them, and so make themselves guilty of that crime they lay to the Presbyterians charge whom they daily accuse to be enemies of Jesus Christ & his Kingdom and such as would not have Christ rule over them, when notwithstanding the Presbyterians do and ever will by God's divine assistance set up Christ King upon his Throne, and shall ever desire that all honour and glory and praise may be given for ever and ever to the King eternal, immortal, invisible the only wise God the King of Saints and King of Kings, and that he may solely rule for ever, and that all his enemies and such as rob him of his honour and dignity may be made his footstool, in the number of which the greatest part of the Sectaries are and all such as comply with them.  
And this shall suffice to have spoken concerning the first part of my undertaking against I. S. which was to set forth the wickedness of the Independents and to show how by their doctrine they rob Christ of his honour and Kingly dignity when they pretend they set him upon his Throne, which is an unsufferable blasphemy in them.  
And now I come to prove against I. S. that I undertook in the second place to make good: viz. that by their doctrine they not only rob Christ of his honour, but all Christ's blessed Apostles, Ministers and Servants of their power, and leave them nothing but the name and shadow of authority▪ which is a horrid injustice and wickedness in the Sectaries and Independents to do; which although I have briefly proved before, yet I shall here again for the more full elucidation of the truth and for the better setting forth of the illdependent wickedness a little further expatiate in this business and answer to all that I. S. hath materially or with any colour to speak in behalf of his cause, where I presume he hath spoke as much as he and his complices thought and conceived made for it and for which their vain and impious jangling they must one day give a dreadful account.  
I undertake therefore now to prove that by this their doctrine, they not only rob Christ the King of his Church of his honour and dignity, which I made good before, but all the holy Apostles and Presbyters his Ministers and Servants also of their honour, power and dignity, which the King of his Church the Lord Jesus had invested them with and bestowed upon them, all which will clearly appear if we shall again briefly consider and but take notice, First what power and authority God gave unto his Apostles and to his Ministers, which was the power of the keys Matth. 16. and Matth. 18. that is all power in his Church under him Matth. 28. and Mark 16. I say if we shall duly in the first place but consider that all the Apostles Christ's special Ministers and Servants were by Christ himself invested with all authority and guided in their preaching and writing by his holy spirit, so that whatsoever they taught or writ as his Ministers, were the dictates of his spirit, and the commandments of God, and were for ever to be the rule of his Church to all succeeding ages to the end of the World; and if we consider also what he promised to his blessed Apostles and all his Servants and Ministers that should succeed them: viz. that he would be with them to the end of the World; to all which Ministers likewise he had given the keys and made them stewards and overseers of his house which is his Church; I say if we but duly weigh all these things we shall find them all invested with plenary authority, and by the very commission of God for ever enabled to exercise all acts of Government in the Church, and that by themselves without the assistance and concurrence of the people who were never joined with them in commission, but received commands from heaven to obey those that God had made guides over them and made Rulers in his Church; I say if we maturely consider all these immunities and privileges and the power that the Apostles and Ministers of Christ were endued with and that from Christ the King of his church: And on the other side shall but consider what learned I. S. in the name of all the Independents his brethren declareth concerning not only all the ordinary Ministers of the church, but what he delivereth concerning the blessed Apostles, we shall clearly perceive that herobbs them all of that honour, dignity and power which God hath given them, and invests the people with it, which is a double injustice▪ First in taking from the Apostles and Ministers that which was their due and which God had bestowed upon them. And secondly, in giving unto the people, that which pertained not to them and to which they had no right nor could lay no claim and with which they were not to meddle.  
But take notice of his Doctrine, what he holds and believes concerning the ordinary Ministers, page 12. In ordination (saith he) election belongeth unto the brethren, Jmposition of hands is proper to the Officers, where there are Officers, as in a Church constituted and complete, otherwise if the Church be not complete, according to his learning the people may do it. Thus I. S. speaks there, and in the 11 page he grants it is the Presbyters part to rule. But as soon as he hath spoke the word, as if he repent of what he had said, he comes in with a but, saying, but we distinguish between Authority and jurisdiction on the one hand, and Power and Jnterest on the other: this latter belongs unto the people; the other is proper unto the Officers, which yet they exercise in the name of the Church. The Officers (saith he) ordain, they excommunicate, they lead and direct in all government and disputes, they have the executive power, but the people have a power and interest too, that is, in his dialect as he declared himself in the words going before, the Officers must exercise all their authority and jurisdiction in the name of the Church, and must do as the people shall direct them, for their power is only the executive power, they are only the executioners of the church, they can neither elect any officers, nor excommunicate any without they have the leave and good liking from the people; for the radical and original power lies in the people and church, which if it be not utterly to overthrow the authority of the Ministers, and to make them nothing but cyphers in the Church, and most sacrilegiously to rob them of that power Christ the King of his Church hath given them, and to arrogate it, and assume it unto themselves, and whether this be not the greatest wickedness and injustice in the Independents that can be committed against men, I leave it to the consideration and judgement of all conscientious and learned men: and whether such temerarious and bold impudent theives and Church-robbers ought not with greatest severity and justice to be proceeded against for this their malefice and unsufferable wickedness, who do not only take from the Ministers of Jesus Christ, whom they ought ever to have in great reverence for their works sake, 1 Thess. 5. that honour, power and authority Christ hath given them, but labour likewise now with all their might to take from them also that that God hath put into the hearts of men his servants to give them, viz. their tithes and livelihood, and all that by which they should support themselves and their poor Families, which is as intolerable an in justice and ingratitude, both towards God and men, as can by mortal creatures be committed, which wickedness of the Independents and Sectaries, if the Magistrates shall suffer to go unpunished, I most confidently believe, that the Lord and King of his Church, the Lord of heaven and earth will take the quarrel of his righteousservants into his hand, and will pour down his plagues, both on them and all their complices and abettors.  
And now I have made it evident, how they rob all the ordinary Ministers and Presbyters of the Gospel of their due honour and power, I will make it likewise appear that the Apostles also are by their doctrine in the same predicament, and that they deal no better with them whom they have rob also and spoilt of their honour, power and authority, and count of them all no otherwise then of ordinary and common Ministers, and but as of a company of Executioners: for we must take what I. S. speaks in this business, to be uttered in the name of all the Independents; for he is but their mouth, and his book came forth by the authority and approbation of them all, and was esteemed of as a goodly piece, and he highly honoured amongst them for it. His words are these, page 12. The Apostles and Elders (saith he) as a Committee, first prepared the dispute, as not counting it so safe perhaps to admit the weak to the same, whiles it was intricate, and then reported it, and had their assistance and concurrence; and the Letters of resolution run in the name of the brethren (1) the Church as well as the Apostles and Elders: these are his words.  
And for confirmation of this his opinion, that the Apostles and Elders were but a Committee, and only prepared the business and then reported it, and could not without the assistance and concurrence of the brethren have ratified the Decrees made in that council, he in the same page produceth his reasons for this his fond conceit, saying, that Paul and Barnabas were sent unto the Church and brethren as well as to the Apostles and Elders, for they were received of the Church; withal (saith he) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord, verse 25. imports a multitude met together; and this to be the result of that multitude, else it were no great commendation of the resolution that it was convened about and issued forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in verse 22. it is said, that it pleased (not only the Apostles and Elders) but the whole church also: therefore the Church also came together to consult: or the Apostles and Elders as a Committee, first prepared the dispute, etc. Thus worshipful I. S. says and unsayes, determines and concludes, and then goes from his resolution again, affirming that Paul and Barnabas were sent unto the Church also, and that the multitude was with one accord together, or else it had been no great commendation of the resolution; and he asserteth that the whole Church came together to consult; and yet in the same breath as if he had forgot himself, he comes in with his perhaps as a man doubting and wavering in his opinion, and altogether in uncertainties, saying, that perhaps the Apostles did not count it safe to admit the weak to the dispute while it was intricate, so that here all men may see that he makes it suspicious and doubtful, whether the brethren, the multitude, the whole Church were present there or not, and that for a double reason, both in respect of the Apostles discretion and wisdom, as also in regard of the weakness of the Brethren, saying, that the Apostles and Elders were but as a Committee to prepare the dispute, and after reported it for the church's assistance and concurrence, and so he learnedly concludes and determines by all this his babble that they were all there, and they were not there; where can any man find this creature, and what man of understanding is he that shall behold the levity, vanity, rashness and ignorance of this fellow, to say no more, that would not conclude that he is a mere Catechumenos, and that one had need to instruct him instead of confuting him: for as much as it may seem to any man unmeet that a man should be polemically exercised before he be positively principled; these are I. S. his wise expressions concerning me in his 16. page, which whether or no they may not fitly be applied to himself, I leave to the judgement of the wise and learned, who whiles he will be a Teacher of the Law, according to that of Saint Paul, 1 Tim. chap. 1. verse 7. understands not neither what he says, nor whereof he affirms. I am most assured there scarce ever in the world appeared upon the theatre of learning a more unlearned payr of wicked triflers then this I. S. and Hanserdo Knollys. But it will not be amiss to consider the reasons of I. S. by which he laboureth to prove that which he himself had first positively set down to be a truth; to wit, that all the brethren, the multitude and the whole Church were together in the Synod; and yet he after doubteth whether they were present there or no, I say it will not be amiss to consider the reasons, by which he affirms these two things; the first, that all the whole Church were present in the Synod; the second, that they all had their vote and concurrence, without which there had been no great commendation of the resolution of the council as he prattles, and without which the Decrees of the same had not been ratified; his first reason is this, because (saith he) Paul and Barnabas were received of the Church, Ergo, they were sent unto the Church as well as to the Apostles and Elders as if one should thus conclude, the ambassadors of France and Swede were sent unto the King and Parliament, and the city of London entertained them, Ergo, they were as well sent unto the city of London as to the King and Parliament; again, the city of London assented unto whatsoever the King and Parliament accorded unto to gratify those ambassadors after they had made them acquainted with what they had done, Ergo, all the city and the whole multitude of Citizens had not only their votes and concurrence in those great businesses, and were judges also in the Parliament, but they were altogether in the great council, and that the Parliament could have ratified nothing without them; would not all men that should hear any man thus argue, gather that that man that should make such inferences from such premises, and should so conclude, that he were crazed in his brain, or else a very Ninnie, and void of all reason?  
And yet this is the manner of I. S. and Hanserdoes disputing, and which is more to show the vanity of this man, he understands by the brethren, the multitude, and the whole Church, agreeing and according with Hanserdo in this sottish opinion, who holds that by brethren, the multitude, and the whole Church, all the believers in Jerusalem both men, women and children are to be understood, and that they all had their Votes in that counsel and ratified the Decrees, without the which they had not been valid, whereas it is most certain, as I shown before in my Answer to Hanserdo, that there was not only an impossibility that such multitudes of believers as were in Jerusalem should all meet in any one place, but that by multitude there and the whole Church must necessarily be understood some choice and select men such as Judas and Sylas were, who are called Prophets and Ministers of the gospel, of which the Church of Jerusalem was furnished with good store, and of which that great council only consisted, and who debated and argued con and pro about the business in controversy, which is manifest from the seventh verse, where it is said, when there had been much disputing, Peter risen up etc. and in the 12. verse for farther confirmation of this truth, it is related that then all the multitude kept silence and gave audience to Barnabas and Paul etc. And that James after they had held their peace gave in his judgement, to which the whole multitude and Church assented: so that out of all these words it necessarily and undeniably followeth that by the brethren there, the multitude and the whole Church are to be understood, not the common people, men and women in the Church of Jerusalem; For it is said they were brethren and therefore all the sisters were excluded, who were not at any time permitted to vote in churches 1 Cor. 14. And therefore the whole multitude of believers were not there, for women were part of the multitude; neither were the weak brethren to be admitted to doubtful Disputations by a special command from the Apostle Paul Rom. 14. v. 1. and this is accorded to by the wise I. S. that confident disputant, who saith that the Apostles and Elders as a Committee first prepared the dispute and after reported it, not counting it safe to admit the weak to the same, whiles it was intricate, so that from Saint Paul's Doctrine there were neither women nor weak brethrens there, and from I. S. his own concession, the weak were not admitted all the time of the dispute: and therefore the whole multitude of believers that were in Jerusalem were not in the council, by all which it is apparently evident, That by brethren, and church, and multitude there, the whole company of believers in Jerusalem cannot be understood, and therefore by Brethren, Multitude, and the whole Church, we are necessarily to understand the learned and godly Prophets, Ministers and Members of that church chief and eminent ones such as Judas and Sylas were, and with them are to be joined the other Presbyters that came out of all the Churches of Judea, with those that came with Paul and Barnabas from Antioch, which being all considered together, made up a great number and multitude, all the which are called the Church, v. 3. the Scripture there speaking Synecdochically, and taking a part for the whole, I say, of all such as these are did that Synod consist, and not of all sorts of believers which were not members fit for a Synod and council, which was to be managed and ordered and consist of such men only as had received the Keys, and upon whom the government of the Church was laid, which was never committed to the people, much less to women; & therefore I say in all these respects, by the Brethren and Multitude, and the whole Church, we are to understand it Synecdochically as before, for all those that were in the council which were but a part of the whole, for the eminent Ministers and Prophets that were Commissioners there, and assistants to the Apostles and elders, he which yet is more evident from this reason, That they only could be judges and Voters in that Synod, which had heard the whole debate and the full dispute on both sides; for none can be judges in any cause to give righteous judgement, that have not fully heard the allegations and probations on both sides, which I. S. acknowledgeth, the weak neither heard, nor could judge of, because they were intricate; ergo, they could not be judges, nor give their voices there upon no terms: for they could not be Judges of things they had not fully & understandingly heard; now the weak neither heard, neither could they have understood if they had heard (both which I. S. accordeth to) and therefore by multitude and the whole Church the weak brethren cannot be meant, much less the sisters: and if men would but with deliberation weigh and consider of things as they ought to be pondered and considered of, very reason without the warrant of holy Scripture would persuade every rational and well grounded christian that none could or can be judges in any cause but such as have heard the pleading of the whole business, and controversy from the beginning to the ending, which none but the apostles & presbyters, and the Commissioners, and such as Sylas and Judas and Barnabas were, did; for the Scripture saith verse 6. that the Apostles and Elders came together for to consider of this matter; and when there had been much disputing, etc. out of which words we may gather, that none but they that managed the disputation, and heard the whole debate, were or could be judges, which all the people neither did, nor possibly could do; neither may we conceive of the council of Jerusalem that they had any raw headed boys, or giddy brained creatures, or Minors in it, or any such as were ever running out and in; for we may not imagine, that that great council was like a pigeon house, where they are continually fluttering out, and fluttering in; for that council consisted of such men only as were holy, grave and approved; all Prophets, such as Sylas, Judas and Barnabas were, such as for gravity and experience, were thought fit companions to sit with the Apostles and Elders in consultation; so that it is apparently evident, that council consisted of none but venerable, precious, godly and stayed men, of whom we can not by the Law of charity think that they did the work of the Lord in that Synod negligently, or to the halves, or that they did not all sit close, and diligently to the work from the beginning of the Session to the conclusion of the same, and therefore that as they met altogether at a set hour or time, so that they continued and kept together in consultation and dispute as long as any other sat, and till they in their wisdom by their joint consents and agreements thought fit to sit to the full determination of the whole business, and till the Decrees were made, were it fewer or more days or weeks, and although it be not recorded how long the council continued, yet we read not where in the 15. chapter, but that they sat altogether in judgement, the Apostles and Elders, and Commissioners, till they had heard the whole debate and dispute, and none but they: This truth may be gathered, not only from the holy Scripture, and from that I have formerly spoke, but from I. S. his own words above specified, viz, that there were neither weak brethren, nor the sisters; and therefore it is a great wickedness in I. S. from such uncertainties as he goes upon, to raise and make such conclusions as he doth, which tend to no other end, but for the taking away all the authority and power from the Apostles themselves, which God notwithstanding had invested them with, and to put it into the hands of the people, which they had nothing to do with; for as his words declare, he accounteth the Apostles and Elders but a Committee only, to prepare the dispute, and then to report it, that they might have the assistance and concurrence of the people, without the which (as he affirmeth) there were no great commendation of the resolution, that is to say, if the people had not assented unto the Decrees, they had been of no effect, which if it be not wholly to divest the Apostles of all power and authority, and lay it and place it upon the people, I leave it to the judgement of the learned, than the which there cannot be a greater sacrilege, and injustice perpetrated against Ministers and servants of God in the world by any; and as this dealing and proceeding of I. S. is most injurious to the Apostles, so this his doctrine is contrary to all divine and humane learning; yea, contrary to the very opinion of the learnedst of the Independents: for this I. S. his judgement is, that the Apostles and Presbyters without the concurrence of the people and Church, could not have made the Decrees valid and binding, whereas all the Independents (besides himself) joining with the Papists against the Protestants, affirm, that the Apostles only in that Synod and council, by their infallible authority ratified those Decrees; and so they exclude all the Presbyters, saying, that the Apostles acted not as Presbyters in that council, but as Apostles stle with a transcendent power, and were only the men who were led and guided in that Session by the Holy Ghost, and by a spirit of infallibility (which say they) the Presbyters were not endued with; and therefore their presence only as Apostles made their Decrees binding, which opinion of the Independents howsoever it is very erroneous, as I have often showed in the foregoing Discourse; yet it is point blank against the Doctrine of I. S. who places all the power in the people, robbing both the Apostles and Presbyters of their authority; and on the other side his brethren, they place all authority upon the Apostles, and deprive the Presbyters of it, and count them but ordinary men, and not infallibly there assisted by the Holy Ghost; both which opinions as they are contrary unto the word of God, so they sufficiently prove that these men are but Babel Builders, whose tongues and language are divided, and tend to confusion; for they are diametrically fight one against ano there; so that all the world may see that those men that begin once to fight against the truth, like the Midianit●s they destroy one an other.  
But this has generally been observed, that such men as these are, that study to invent Engines to beat down the truth, yet all the vapours of their brain cannot so much as cloud so bright ● sun, but it will evermore gloriously shine forth to the dazzling of the eyes of all the enemies of the same: So that it is a wonder of wonders to me to see the people generally so hardened by obstinacy, that they cannot yet discern into the craft and juggling of the illdefendents predicants, who whiles they give the people or Church power and interest, to humour them (it is not so much out of love to them, as hatred to the Presbyterians) to build up their Diana Temple of Independency, hoping by raising it to ruin the truth itself, and to overthrow the whole fabric of Presbyterian government, which Christ the King of his Church hath appointed, and in fine by this means to bring in a confusion of all things, and a m●●re Anarchy in Church and State.  
But howsoever the illdefendents seek to put out the light of the truth by this their snuffing at it, they make it burn the brighter, as I. S. and Hanserdo Knollys have done by their snuffing at it.  
And this shall suffice by way of Answer to have replied to what both these Gentlemen Master Hanserdo and I. S. had to say to my third Proposition▪  
I come now to my fourth, which I will first set down with their Answers to it, and then make my reply as I have done to all their former cavils; and I will go on in the same order, first answering to Hanserdo and then to I. S.  
My fourth Proposition is this, viz. That the Church of Jerusalem and the government of the same, is to be a pattern for all Congregations and Assemblies in any City or Vicinity, to unite into one Church; and for the Officers and Presbyters of those congregations to govern that Church jointly, in a college or Presbytery.  
And for the proof of this there needs no great dispute; for all men acknowledge that the mother Church must give an example of government to all the daughter Churches; now then when it doth evidently appear, that this mother Church of Jerusalem, in her most flourishing condition, and by her first constitution, was consisting of many Congregations and several Assemblies, and that they were all governed by a Presbytery, or a joint and common council of Presbyters: than it followeth, that all other Churches should be governed after the same manner as the mother Church was, to the end of the World; neither do the brethren deny, but the government of the church of Jerusalem, must be the pattern of government to all churches; and therefore out of that misprision and mistake, that she was consisting of but as many as could meet in one congregation, they take the church of Jerusalem, for imitation, and teach all their several congregations to do the same, and to exercise the same power among themselves Independent, and to govern with as absolute an authority in their several Congregations, as the whole college of the Apostles and Presbyters did in the church of Jerusalem, and from the which they allow of no appeal, as all that know their tenants can witness: So that this last Proposition being strengthened both by reason and the consent of the brethren, needs no further proof.  
Now to this my fourth Proposition and the Arguments contained in the same, Master Knollys thus replieth Page 14. Neither do the Brethren deny, but the Government of the Church of Jerusalem must be the pattern of Government to all Churches. But the Doctor knows, that the brethren deny that the Church of Jerusalem consisted of divers Congregations and several Assemblies under a common council, Consistory, college, or Court of Presbyters. And this they have not granted, neither hath the Doctor proved. And this may be sufficient to be said in Answer to the four Propositions touching the first Question.  
This is all Mr Knollys hath to say by way of Answer to this my last Proposition; in the which Answer of his, I desire the Reader to observe what he in the name of all the brethren granteth and assenteth unto, and what both he and they all deny (at least as he saith); for he personateth them all. He grants in behalf of them all, that the Church of Jerusalem must be the pattern of Government to all churches: And this is as much as I desire.  
But by the way take notice that Master Hanserdo reckons before his host; for I. S. is one of the brethren, and yet he Page 13. asserteth that the example of that Church is not bindingly presidential. Now what he and all the brethren deny, if Mr Knollys be worthy of credit, are these two things, viz. The first, That the Church of Jerusalem consisted of divers congregations. Secondly, they deny that the Doctor hath proved it.  
That all the brethren deny (as Mr Knollys saith) that the church of Jerusalem consisted of many congregations, is not altogether to be believed: For my brother Burton, none of the meanest of the Brethren, doth not deny it: yea he not only grants it, but by arguments proves that there were many Assemblies of Believers in the church of Jerusalem: and therefore Mr Hanserdo in this also his assertion reckons before his host.  
But whereas in the second place he saith that the brethren deny that I have proved there were many congregations of Believers in Jerusalem, he being better acquainted with their denials then I am, may speak according to his information, and so is not so blame worthy as in the former of his conclusions; but if it were any thing material, or to the purpose, I could name some of the Brethren of the congregational way, that told me discoursing with them, that by reading of my book they were convinced that there were many Assemblies of believers in Jerusalem: and therefore to my knowledge all the Brethren do not deny that I have proved it: But whether or no I have not abundantly evinced there were many Assemblies of believers in Jerusalem, and that not only out of the holy Scripture, but from my brother Burtons' and Hanserdoes own words, I leave it to the judgement of all such men as have any understanding and without prejudice shall read the foregoing discourse course, whither I send them, entreating them likewise with diligence to peruse it: and then I doubt not, but whatsoever they have believed concerning that business, or whatsoever they have formerly denied, they will be convinced that I have sufficiently proved both from Scripture and from my brother Burton and Saint Hanserdoes own concessions that there were many Congregations of believers in the Church at Jerusalem, and withal I am most assured they will also for time to come take heed how they believe Mr Knollys and those of his fraternity upon their bare words without other sufficient and approved witnesses.  
And this shall suffice for Answer to Master Knollys.  
Now I desire the Reader to hear what learned I. S. hath to say; He in the 13. Page answers thus:  
First, saith he, They are not (meaning the Congregations and several Assemblies) an example of uniting or aggregation, except it be found that there were many church's aggregated, which a very facile and swasible Reader may well doubt of, for any thing that hath yet been said to make it good.  
For Answer to I. S. I say that he that is but a very facile and swasible reader, that will vouchsafe to peruse and consider but what I have wr●t in way of Answer both to himself, Hanserdo Knollys and my learned brother Burton, will never doubt but that I have sufficiently made it good that there were many Assemblies and Churches aggregated in Jerusalem: and therefore I shall send all such as are studious to find out the truth, and to shun error and to decline all trivall and fond seducers, to what I have written in the foregoing Treatise.  
And this shall serve for Answer to his first Reply.  
Secondly, saith he, If this were granted that many Churches did aggregate and unite in the beginning, yet would not this example be bindingly presidential, etc.  
Here I shall desire the Reader to take notice of the vanity of this Novice, and worthless man who is so far from all learning and knowledge, as he is not acquainted with the very principles of any sound reason or with the Independents doctrine; for he hath the whole Army of the Independents against him in this point as well as the Presbyterians, who all acknowledge that the church of Jerusalem is for its Government to be the pattern of Government to all churches to the end of the World; and that hath been all the controversy between the Presbyterians and the Illdependents, whether that Church consisted of many Congregations and Assemblies, which if it could be proved they professed that then the cause was lost and the day was the Presbyterians; for they all acknowledge that the Church of Jerusalem must be a pattern of all Churches; and this Master Knollys in the name of all the brethren assented unto in the foregoing words, so that these brethren are not so well acquainted with one another's mind and principles as they persuade others they are.  
Now profound I. S. denyeth that were it so that the Church of Jerusalem consisted of many Assemblies, yet for all this that it could not be bindingly presidential, these are his words by the which he beats up all the Independents Quarters, to use his own rhetoric, and utterly overthroweth that cause he as a Champion came out to maintain. Neither hath he only beat up the Independents Quarters, but indeed all the Apostles Quarters: For that Government they established in Jerusalem and in all the other Primitive Churches, was left for a pattern of imitation to all Churches in all succeeding Ages, as not only the Independents but all orthodox Divines do accord, yea the Scripture itself hath commanded it, Isaih 2. saying, out of Zion shall come the Law, and the word of the Lord from Jerusalem: Jerusalem therefore must be a pattern, both for doctrine and government, and this all the Independents themselves acknowledge, and the Scripture in many places saith, whatsoever was written was written for our instruction; therefore the government of all the Primitive Churches, especially that of Jerusalem, and the example of all the Apostles, are left for our imitation, Phil. 3. Now when the Apostles constituted all churches after one way, and aggregated many Churches or Congregations all under one presbytery, in each of them severally, as in that at Jerusalem, that Church principally, and all the rest are left for a pattern of imitation of Church government to the end of the world, and this is confirmed by the Holy word of God, and assented unto by all the Learned, from all which when J. S. most rashly and wickedly dissenteth, I leave him to the censure of the seven new Churches, who I hope will whip him out of their Assemblies, with his foolish Flagello flagelli, for thus sottishly beating up of all their quarters, and renouncing all the Independents Principles, whiles he laboured to maintain them; and this shall suffice for answer to I. S. his grolleries to the former Propositions concerning the first Question.  
Now before I come to my second question, concerning the gathering of Churches, I will say thus much by way of Preface concerning Hanserdo, I. S. and my brother Burton, that as they are very confused in their replies, jumbling things together, that are heterogeneous, leaping backward and forwards, picking and choosing, snatching and carping, yea, and trifling about words, as the custom of all the Ill▪ defendants is, so they deal not fairly with me, nor ingenuously, nor saintlike with the people, whom they desire to delude, and therefore they pass over the most material Arguments, never so much as making mention of them, and slighting all as not worthy the answering to, and by such arts as these are, they most prodigiously abuse the well minded people, and by these their unchristian, unbrotherly, and wicked deal, they every day broach their errors with more facility, and abuse all their ignorant and credulous followers, to the utter destroying of many of their poor souls, some of the which as I am able to prove, were men esteemed of to be godly, as walking unblamably, being also diligent hearers of the word before they knew them, yet after their acquaintance with them, being first by their means seduced from our Churches, after some time they fell from their congregations also, into wicked and desperate opinions, and in a short time after, became so profane and beastly; yea, so atheistical, as it would exceed ordinary belief to relate, and truly if I had not very good witness to prove what I say, besides my own knowledge and experience, I would not have mentioned it; but because if occasion serves I shall be able to produce many precedents of fearful Apostasies, even amongst those that were their scholars, and the Disciples of the Independent way, I am the willinger to speak of it, that I might arm all men with some caution in reading their Pamphlets, which they writ against the Presbyterians; for they never deal candidly, neither with them, nor with their own brethren: for first they either wholly dissuade them from reading our books, or else by their emissaries, and railing Libels they most shamefully vilify and belie them so, that they come prejudicated to them, and then they send their own putrid and corrupt scribble amongst those of their Fraternity, whom they miserably cousin and abuse with their fraudulent juggle, and that against all the laws of piety and common honesty, to the disturbance, both of Church and State. This I thought fit (I say) to speak before I come to my second question and several Queries arising from it, concerning the gathering of Churches, and their answers unto them, wherein they rather trifle then dispute, as will by and by appear; I shall therefore in my replying unto them, first set down the question fully with all my queries, and then answer to all the materials of their fond cavils and evasions, with their silly responsals to them, and after I have done that, I will set down God's method, and the Apostles practise in the gathering of Churches, with the manner of their admitting of Members, and then reply to whatsoever they have to say against my Arguments and Reasons deduced from holy Scripture; and for further confirmation of the truth, I will add many more precedents, and them undeniable ones of the Apostles receiving of Members, and that into Churches form after the New-Testament form, according to their own description; besides, those that were received into the Catholic visible Church, and all without any of those conditions they now require of their Members, and I shall by God's assistance evidently make it appear, that God by his holy Apostles and Ministers uses but one way of admitting of members into the church, whether it be the Catholic visible church, or any particular presbyterian church, whether they be admitted in an ordinary or an extraordinary way, I say by the grace of God I shall clearly elucidate this truth, that God useth one and the same method in gathering his people out of all nations into Church fellowship, and the communion of the Saints, which ought to all Ministers to be a rule to walk by in the receiving in of Members into their Congregations.  
Having thus set down what order I will proceed in, I come now to the second question between us and the Brethren, which is, concerning the manner of gathering of Churches and admitting of Members and Officers, viz. Whether Ministers of the Gospel may out of already congregated Assemblies of ` believers, select and choose the most principal of them, into a Church-fellowship peculiar unto themselves, and admit of none into their society, but such as shall enter in by a private covenant, and are allowed of by the consent and approbation of all the Congregation. And this question brancheth itself into these several Queries: The first, whether for the gathering of Churches there be either Precept or precedent in the Holy Word of God, that the Preachers and Ministers of the Gospel did ever leave their own ordinary charges, to which they are called, and whereto they are fixed, with a command not to leave them, and under pretence of a new way, or a new borne truth, or a new light, did run about and alienate the minds of the people, well affected formerly to their several Ministers, as of duty they were bound, as who had converted them to Christ by their ministry, and fed them still with the sincere milk of the Word, and built them up in their most holy Faith: I say, the first Quere is, whether there be precept or example in the Word of God of any true Ministers so doing? and whether it was ever heard of in the Apostles and Primitive times, that any believing Christians were in great numbers congregated from among other believing Christians, and moulded into several Congregations and Assemblies, as separate and distinct bodies and Churches from them, and who had no Church-fellowship with the other Congregations, nor communicated with them in the Ordinances, but were independent from them, and absolute among themselves? and whether this way of gathering of Churches was ever heard of before these days? and whether this be to set Christ upon his Throne, to make divisions and schisms in Churches, and among believers and brethren, and that upon groundless pretences.  
The second Quere is, whether for the making of any man or woman a Member of the Church, it be requisite or necessary, to the believing and being baptised, that they should walk some days, weeks, months, perhaps years with them, that they may have experience of their conversation before they can be admitted, and after that, a confession of their faith should be publicly made before the Congregation, and the evidences of their conversion, as, the time when, the place where, the occasion how they were converted, should likewise openly be produced for satisfaction to the Church before they can be admitted to be Members, and if any, either men or women shall except against their evidence, that then they are not to be admitted; this is the second Quere.  
The third is, whether for making any man or woman a Member, or an Officer of a Church, the consent of the whole Congregation or the greater part of them besides the Presbyters and Ministers be requisite?  
The fourth Quere is, whether for the admission of any one into Church-fellowship and Communion, a private solemn Covenant be requisite or necessary for the making of any one a Member, the neglect or refusal of the which, makes them incapable of their Member-ship and admission? There is no question between us and the brethren, about a public covenant, for we have precedents of that in holy Scripture, in all public reformations.  
The fifth Quere is, whether the women and people, as well as the Presbyters and Ministers have the power of the keys, and whether the women have all their voices in the Church, both for election and reprobation of Members and officers, as well as the men, and whether the consent of all the women, or the greatest part of them, be requisite for the making of any one a Member or Officer, so that if they gain▪ say it, being the greater number, or allow of it, the most voices carry the business? this is the fifth Querie, the practice of the which, as of all the former, the brethren in some of their Congregations hold for orthodox, and think all these things required of any that offer themselves to be a Member.  
The last Quere is, whether the practice and preaching of all these things, and the gathering of Churches after this manner, be to set up Christ as King upon his Throne? and whether Churches and Assemblies thus congregated be the only true Churches, and in the which only Christ rules and reigns as King, and all other that are not moulded up after this fashion, be no true congregated Churches, and in the which Christ is not set up as King upon his Throne, which is the opinion of the brethren, as will afterward appear.  
If I have failed in any thing in stating the question, or in any of these queries, the brethren must pardon me; for I speak according to the practice of some of their Congregations, and according to the doctrine many of them teach, not only in their own Assemblies, but in every Pulpit through the kingdom where they come, as I shall be able to prove: And therefore if I have been mistaken in any thing, they may blame their own practice and teachers, and thank themselves also, that in the space of almost three years (though it has been again and again desired at their hands) they have not so much as set down the model of their government, and what they would have, with all the appertainances belonging unto it, that all the world might be out of doubt. What therefore I find practised amongst some of the most zealous of them, and the most approved for integrity, and what I shall be able to prove, that I have without any spirit of bitterness specified.  
And now according to my method propounded I will set down their Answers to what all of them have to say to the several branches and parcels of the ensuing discourse concerning the gathering of Churches; only in this I shall refer every cavil they make against my several queries and arguments to their right place; whereas I said before, they had in a confused and disorderly way by snatches answered to what they thought themselves best able to deal with, eitherwholy passing by the main arguments with silence, or slighting of them with contempt, wherein I shall in their due places discover their dishonest dealing.  
But before I come to my answer, I shall desire the Reader to hear, first what Mr Knollys and I. S. say concerning me about this second question.  
Hanserdoes words are these Page 14. And this question (saith he) the Doctor brancheth into six Quaries, wherein the judicious Reader may perceive the Doctor (through misinformation I conceive) hath mistaken the stating of the question, which he partly acknowledgeth. Thus Mr Knollys speaks.  
I. S. his words are these Page 15, 16.  
The second question, saith he, is of the manner of gathering of Churches and of admitting of Members and Officers proposed by him: 1. in the Chaos it seems. 2. orderly, (as he supposes) drawn forth into six queries, though I dare not say there is not interfering, tautology and great confusion. The nature in which the things are: viz. of Quarie, incourages me rather to do some thing in them, for that I hope the Doctor will not be great of his own sense, but take an Answer of these things from those that know the way better than himself, who it seems is but a Catechumenos therein. I shall here therefore endeavour to instruct him instead of refuting him, for as much as to me it seems unmeet, that a man should be polemically exercised before he be positively principled. Thus speaks learned i S.  
For my brother Burtons' good opinion of me and his kind expressions of his love towards me I shall in their places record them with my due thanks to him for the same.  
But whereas Master Knollys accuseth me of ignorance in the stating of the question, and saith that I have partly acknowledged it, and conceives that this mistake in me arose from a misinformation: In all he saith he plays the vain man; for I am able to prove from their daily practice all that I there set down, and know the question as well as any Independent living, and can at any time make it appear that Master Knollys knows not the Independents principles. And so far as their New Lights have illuminated the world, so far I know of their ways; and that I acknowledged and no other thing: But why did not Mr Knollys in this place, if I were mistaken, honestly show me my error? And why did he not as beseemed a Christian and a man truly fearing God, now set down fully and plainly what their Way is that all men may know where to find them? These ungodly men are not so honest as to set down their way, and yet they pretend others are ignorant of it: when notwithstanding they know it better than themselves. In the same steps of Hanserdo doth I. S tread in accusing me of interfering, tautologies and great confusion, and that I am great in mine own sense, and that I am but a Cateshumenos, and that he knows the way better than myself, and that he will endeavour to instruct me instead of refuting me, for as much as to him it seems unmeet that a man should be polemically exercised before he be positively principled.  
Thus this wretched man tramples upon me for my ignorance, and vapours at no allowance of his own knowledge, and yet keeps not his promise with me, to instruct me, or to show me my error, wherein he proclaims himself to be a very unworthy creature, that I say no more: for it had been his duty to have ingenuously here shown unto me my failings if I were in ignorance, and to have truly and uprightly set down what their Way is (seeing he affirmeth he knoweth it so well) that all men might at last be undeceived if in error. This I say had been the part of a sincere Christian and one truly fearing God, in the number of the which I cannot think or believe I. S. to be so long as he fond boasteth of himself and keepeth not his promise: and it is most apparently evident to all that have read his wicked Pamphlet that he is in the gall of bitterness and band of iniquity where they find nothing but brutish impiety and apparent ignorance: For he himself, though a great teacher, knoweth not neither what he saith nor whereof he affirmeth; who is as apparently nescient as Hanserdo of the Independents Doctrine, and had need himself to be positively principled before he be polemically exercised.  
But whereas J. S. accuses me to be a Catechumenos in their principles. I will undertake this upon my life before the whole kingdom to make it good, that I know the Independent way as well as any Independent in England; and I farther undertake if the great council of the kingdom shall call me and all the dissenting Brethren before them, that I shall be better able in half a day's space to deliver in, what model they would set up (if they will deal ingenuously before God and the world and speak their conscience) than they all put together shall be able to do; I may perhaps be thought something presumptuous; But J. S. his fond expressions makes me speak that I do, which notwithstanding I still undertake to make good.  
And if I have not been misinformed, there was one of the congregational way, and none of the meanest of them, hearing my brother Burton speaking very trivially of me, after he was gone out of his presence and passing a long with a friend of his and of the same fraternity, much blamed my brother Burton, saying, that he had heard him speak as hyperbolically of me both for my learning and honesty as ever he heard man speak of another, and added moreover, that though I differed from them in opinion, yet he conceived that I was the same man still in all respects that I was when my brother Burton spoke so well of me, and said withal that he did verily believe, whatsoever Master Burton spoke in a vilifying manner of me, that I was better acquainted with their Way then he himself. And there will be no great difficulty if occasion serve to prove all that I now say. And therefore J. S. plays the child to babble thus to me, who by God's assistance and the power of his might shall be able to confound ten thousand such as he is, and to teach both him and all his complices whether assembled or not assembled, that their tenants are most wicked and abominable. And I hope that succeeding ages will say that God enabled me to be as good as my undertaking, for in his might I shall ever come out against all the Independents and Sectaries.  
And now I come to answer to all their Replies to my queries.  
And first whereas they babble about the general stating of the question and divide those things that I had joined together and made but one general question of, they show themselves but triflers and not serious Christians. For I never made any; doubt but that the Ministers of the gospel may gather Churches for God in all ages sent his Prophets and Ministers for this very end to gather in the lost sheep of the house of Israel and all such as belong unto his election into his house; for I know that the ordinary way to bring men to the knowledge of God and of Christ, wherein consists life eternal, is by the ministry of the Gospel, this I say is the ordinary means God uses for the perfecting of the Saints, and for the edifying of the body of Christ, and this I have learned from the holy Scripture, Ephes. 4. 11, 12, 13. & 1 Cor. 12. 28.  
And therefore all the pother that I. S. and my Brother Burton make with their grollish Interrogations about that business is but to beat the air, and nothing to the purpose, and no answer to my Quere, as the Reader may well perceive, if he looks but bacl to the question and first quere, neither can my Brother Burton or I. S. make it good by any one example out of the holy word of God, that the ordinary Ministers of the Gospel, did ever leave their own ordinary charges, to which they are called, and whereto they are fixed, with a command not to leave them, and that under a pretence of a new way, or new light did run about to gather converted men, from among converted men, and so pick out of other men's folds and flocks the best and fattest sheep, and moulded them into several Congregations and Assemblies, as separate and distinct bodies and Churches from them, and who had no Church-fellowship with other Congregations, but were independent from them, and absolute amongst themselves: I say and affirm, that neither my Brother Burton, nor I. S. nor any predicant of the congregational way can show me any one precedent of this kind, either in the Old or New Testament; and this was the question, whether there were any such thing to be found in the Scripture; and not whether the Ministers of the Gospel may gather Churches, as both J. S. and my Brother Burton deceitfully make it. Now whereas in the 12. page he compareth our Churches and Congregations with the Popish Assemblies, and saith, that they profess themselves to be Christians as well as the Protestants, and that their gathering of people out of our Ministers flocks is as tolerable as gathering them out of Popish Parishes and Assemblies; for this is the drift of his reason; he dealeth most uncharitably, and unchristianly with his brethren; for he himself in his book called Babel no bethel, hath there by the help of learned Calvin and Chemnicius, and other Orthodox Writers, proved that the Church of Rome is both Idolatricall and heretical, and errs in the foundation, and that all the Papists living and dying in that their Faith and belief, are in the state of damnation. So that they being considered in his notion, are as Infidels and aliens from the common wealth of Israel; and the gathering of churches out from amongst the Papists is to open their eyes and to turn them from darkness to light & from the power of Satan to God, and as bringing men out of heathenish idolatry or from Jewish obstinacy, from the companies and congregations of the which all Christians have an injunction to come out, they being commanded to come out of Babylon.  
Now I say in that my brother Burton compares all the Christian brethren in our congregations to the idolatrous Papists, he showeth the uncharitable opinion he hath of us all, so that now it is no wonder that upon all occasions he proclaims us all the enemies of Jesus Christ and his kingdom. But blessed be God, We believe that through the grace of our Lord Jesus Christ we shall be saved as well as any Independents think they shall be saved Act. 15. v. 11. Seeing God hath put no difference between us & them purifying our hearts by Faith. And therefore he deals very unchristianly & unbrotherly with us to compare us to the Papists, especially when according to our Covenant our Parishes and Churches are purged both of the Service Book & Hierarchy and all Popish Superstition, as he himself acknowledgeth in the 13. page of his uncharitable Pamphles: and therefore this his instance of gathering Churches out of our congregations who believe in God as well as they▪ answers not to the question.  
And for his other instance in the 13. Page, Where he asks me if I know not that the ancient Church of the Jews was then a Church when the Apostles by their preaching gathered a Church out of it? a Christian Church out of the Jewish Synagogues?  
For Answer, I say first, that I well see (and that without spectacles) that by these stones he hurls at all his brethren, and casts up dust yea dirt thus in their faces (to usurp his own expression) pa. 13. that he shows his want of love and charity to us, comparing our congregations and Churches at every turn to the Popish and Jewish Synagogues, and esteeming of the gathering out of people from amongst us, to be the same with gathering men and women from out of their Idolatricall and Jewish Assemblies: for why otherwise if this be not his meaning, doth he bring his instances from both the Papists and the Jews at every turn? and therefore for his so dealing, in the first place I answer, that he is very injurious to his Brethren and must seriously repent for this uncharitable dealing.  
But secondly, I answer that my brother Burton is much mistaken: for the Apostles did not gather Christian Churches out of the Jewish Synagogues, as we may see in the second of James and through the whole story of the Acts, where we find that the Apostles in all their peregrinations ever frequented the Synagogues and preached unto them there, and our Saviour himself notwithstanding all the scandals in that Church and all their traditions, preached daily in the Temple and in their Synagogues, as the Scripture relates; yea and the Apostles themselves after Christ's resurrection preached daily in the Temple and in all Synagogues whersoever they journyed; yea Christ himself commanded all his followers, the whole multitude with his own Disciples and Apostles to hear the Pharisees Matth. 23. ver. 1, 2. And without doubt they did obey their Master and made no separation from the Synagogues and S Paul in the 10. to the Hebrews, blameth those that did leave the assembling of themselves together: therefore he did not allow of a separation from the Synagogues and from Christian Assemblies and moulding themselves into separate Congregations, under a pretence of a more refined holiness and pure partaking in the ordinances, which is the pretence of all stragglers; all such proceed were contrary both to the precept & example of Christ and his Apostles who taught and practised the contrary, Christ commanding the man out of whom he had cast the devils, and that would have followed him, that he should go to his own friends and abide amongst them still; and he ever sent all those lepers he cured to the Priests; he never gathered Churches out of the Jewish churches, neither did ever any of the Apostles or godly Ministers do any such thing, but blamed it in all; and therefore the Independents going against both precept and example, are highly disobedient to God, and have for these their wicked and ungodly practices a great deal to repent of and to answer for: And if we will compare times with times, we may believe it was amongst the Jews as it was amongst us under the prelate's reign and power, those godly and powerful Ministers such as my reverend Tutor Master Richard Rogers, Mr John Rogers of Dedham and Mr Dod and others; when they sometimes went to visit their friends through City and Country by their preaching they gained many Souls unto God in many Towns and Villages, where after they had (through the blessing of God upon their ministry) converted them, they left them still abiding in their several Parishes enjoining them diligently and carefully to wait upon their Ministers there, dissuading them from separation upon all occasions; and so it was amongst the Jews, they came out to the Ministry and baptism of John and heard him upon every opportunity, but never left their own Synagogues and their own Ministers, as the Scripture relateth, when they returned to their several abodes, and so they went out to hear Christ and his Disciples as occasion served, and then returned home again to wait upon the ordinances in their several dwelling places, and they had Christ's command to do this, neither is it ever recorded in all the New Testament, but in the tenth chapter to the Hebrews, that the Christians relinquished the Jewish Assemblies, for which they are greatly blamed by Saint Paul. And I am confident if all the Independents do not seriously repent of their wicked and pharisaical separation from our Assemblies, the Lord will show at last some fearful judgement upon them. For I affirm it, they have not one precedent for all these their practices in the whole Book of God: and therefore my brother Burtons' instance of the Apostles gathering of Christian churches from out of the Jewish Synagogues, as it is in all respects unchristianlyand and deceitfully done to delude his fellows, so it is not true that he averreth: For the Apostles did never gather Christian Churches out of the Jewish Synagogues: for they had a command from Christ to the contrary; neither was there any cause for any Christians to separate from them; for they exercised at that time nothing but the moral Worship in their Synagogues, having Moses and the Prophets daily read and interpreted unto them Acts 15. 21. and to those Synagogues that unerring council at Jerusalem, consisting of all the Apostles and Presbyters Act. 15. did send all the people and their several cities to be instructed in Moses; therefore the Apostles and Ministers of those times never gathered Christian Churches out of the Jewish Synagogues, as my brother Burton would infer to make good their wicked separations from us; and their gathering of their Churches out of our Christian and believing Assemblies, which, I am ever, by God's assistance, able to make good, is nothing to the question that I propounded concerning the gathering of Churches out of already gathered Churches. And therefore hitherto my brother Burton hath befooled himself to no purpose but to discover unto the World how little skill he hath in Divinity when he is out of a common place wherein every child may learn as much and far more than he can teach him. And this answer to my brother Burton concerning gathering of Christian Churches out of Jewish Synagogues for the justifying of their unwarrantable separation, may serve to the same objection wheresoever the Reader shall meet with it, as Page 18, etc. And this might suffice to have answered to what my brother Burton had to say to the first Quaerie concerning gathering Churches out of Churches: But because my Brother Burton conceives that if they should not separate themselves from our Christian Assemblies (whom he saith do not come up close to the rule) into their several new gathered Congregations, they could not set up Christ upon his Throne as not making his word the rule of reformation or a sufficient rule upon which we must necessarily depend, for the form and law of Reformation, and that we ought not to wait on men; and thereupon propoundeth a query to me Page 19 thinking by this means the better to justify their unwarrantable proceed: therefore I shall first gratify my brother's desire and answer to his demand and then I will pass on to reply to what he and his complices have to say to my five other queries.  
But I will set down my Brother Burtons' oowne words which are these, p. 19 seeing (saith he) we have all bound ourselves by solemn Covenant to reform ourselves, and those under our charge, according to the word of God; yea, and every one to go before others in this Reformation; tell me now Brother (saith he) if it were not a matter worth the while for our Reverend and Learned Assembly, seriously to take into debate, whether the general tying up of men to wait necessarily on the Synod for its final resolution about Church government, be not an usurpation upon our Christian Liberty and a Diminution at least of the authority and sufficiency of Scripture, and so consequently be not a trenching upon a fundamental heresy; as also an inhibition, restraining every man in his place, Ministers, Masters, etc. from setting upon the work of Reformation, and so necessitating a violation of our Covenant, or a dangerous retarding of the work; thus my Brother Burton: these and such like are the subtle baits, and cunning snares wherewith he catches and draws into his Net many ignorant, yet well meaning tender hearted Christians, whereas Reformation and Discipline in the Church in the full power thereof, had been settled long since, had not Independents studied ways to molest our peace in opposing the settling of Church government, according to the word of God; for this they have, and do labour to withstand with all their might and great subtlety, by which means my Brother Burton, and those of his faction increase and strengthen their party, and set up their new ways, and give an inlet to old and new heresies without interruption; but this practice of Independents is offensive to God and man, and absolutely contrary to that Covenant, which we have all entered into. For when we covenanted for Reformation, it was to be understood that we were thereby engaged to humble ourselves before the great God, and with fasting and prayer earnestly to seek to the Lord, who is wise in heart, and mighty in strength, Job 9.4. able to overpower the hearts, wills and affections of Principalities and powers; yea, of the greatest Kings and monarches in the world; who by his wisdom can advise, counsel and direct, and by his mighty and omnipotent working, and by the operation of his spirit can enforce, and compel them to obey his royal commands, and to set up an universal Reformation of Religion and Discipline in his Church, in its full power according to his sacred word and divine will: And whereas we have all bound ourselves by solemn Covenant to reform ourselves, and all under our charge, according to the word of God, this strictly binds every one of us in special to reform ourselves, and those under our charge, by forsaking every sinful way and evil practice, that we or they have formerly walked, delighted and continued in, whereby we have provoked the Holy one of Israel unto anger, Isaiah 1. 4. and hereby Magistrates, Ministers, Parents, Masters of Families are bound to take care, that all under their charge frequent the Ordinances of God, and exercise all holy duties with them, and that they do● not suffer any to wander and straggle abroad into dangerous ways and by-paths, and errors and heresies, and blasphemous tenants; for if they let them walk where they please, it shows but little care taken to reform and keep them in the right way, which leads to happiness, and it is a violation of this part of our Covenant, where we have bound ourselves every one, to reform one, and all under our charge; yea, and we are bound every one to labour to go before others in this Reformation: But our Covenant doth not therefore bind every man and woman to take upon them to set up, and follow what Government seems good in their own eyes, or rather is most suitable to their boundless spirits: our Covenant gives no such Liberty to any; for were this the sense of the Cov●nant, when it binds every particular man to endeavour to go before others in Reformation, this were to covenant against sin, Formality, and tyranny, and to vow for unlawful Libertis●e, profaneness, and an anarchy which would bring inevitable confusion in Church and State; for under the pretence of going before others in Reformation, Heresies, unwarrantable, corrupt, and dangerous new opinions would then be broached, maintained, and dispersed abroad, without either the fear of God or man (as at this day we are taught by sad experience); and all these deadly and destroying Heresies would be disseminated and divulged under pretext, that their ways are agreeable to God's word, and that they come nearer, and walk more close to the rule of Christ than others do: although their feet tread not in the steps of his commandments, but walk in ways contrary to his holy will; and therefore such disorderly walkings as these, are a Deformation of Religion, not a Reformation according to God's word and our solemn Covenant which we have all entered into. But my Brother Burton, as I related before, puts it to the question, Whether or no it be not an usurpation upon our Christian Liberty, and a diminution at least of the authority and sufficiency of Scripture, etc. for a man to be tied to wait on the Synod for its final resolution for Church government: It may be answered for Magistrates to be zealous for Reformation, and to settle that Church government which God hath appointed is so fare from being any usurpation upon our Christian Liberty, or a diminution of the authority and sufficiency of the holy Scripture, as they have warrant for it out of holy writ; and the practice of the most godly Princes is there recorded for their example and encouragement, to go on undauntedly in the work, 2 Chron. 15. 8. to the 16. v. 2 Chro. 17. the 6, 7, 8, 9 2 Chron. 29. etc. 2 Chron. 30. etc. 2 Chron. 31. 31. etc. 2 Chron. 34. etc. 2 King. 23. to the 24. ver. Ezr. 9 Neh. 9 so that god's word be the absolute rule to direct them in this their undertaking, and the true intent of our Covenant, is that we will all be aiding and assisting to the utmost of our power to further them in their holy endeavours. Now wherein for the effecting of such a Reformation that may in all things be grounded on Scripture can a better course be taken then authority hath appointed? namely, by calling together an Assembly of Ministers, men skilful in the original tongues, learned in all other sciences, and approved to be godly, pious, zealous, orthodox men, and mighty in the Scripture, and which is more, to be selfe-denying men, who being met together have humbled themselves by fasting and prayer before the Lord of Heaven and earth, imploring his divine assistance, illumination, and direction out of his holy word, for the Reforming and settling the Government of the Church, according to his sacred will; and for these godly, conscionable, and learned Ministers, as they did thus meet together, so they have ever since laboriously searched the Scriptures to find out what is the good will and pleasure of our God herein, and they have not concluded of any thing, but what they bring their warrant for out of God's word, being taken from the example, practice, precepts and commands of the holy Apostles (and the Churches in their times) for that government which they stand for, and humbly desire to have settled and established in the Church of God. Now can it be justly said, that if men wait patiently while these truths are discussing (which have been the longer by reason that daily opposition, and many cavilling argumentations that have been brought against that truth which they hold forth, by some irresolvable spirits) that this is to tie them to wait on the Synods final Resolution? no surely; for to wait on the mere resolves of men, the wisdom of the State would never permit to tie any man, but to wait on God's word, and those warrantable and unquestionable truths, which by the Synod are clearly demonstrated out of the same, concerning Church-government; and this is a truth cannot be denied, or gainsaid, that it is better, and the safest way for men to wait, see, and seriously consider of what God shall out of his word reveal to his faithful servants the Ministers, who are met together in his name and fear for this very end and purpose, diligently to seek and find out his good will and pleasure in this particular, then for men to tie themselves to the private opinions and ways & policy of some particular men, who under the pretence of going before others in Reformation set up what government they please, and cause people to enter into a Covenant of their own framing, for all which when matters are rightly stated and tried by the balance of the Sanctuary, there is not any colour nor warrant out of God's word, nor in the solemn Covenant which we have taken; & therefore in the judgement of all, who are humble and low in their own sight, and who sincerely aim at the glory of God, & Zions' peace; it is not thought any usurpation upon our Christian Liberty, nor diminution of the Scriptures authority, nor retarding of the work, to wait and see what God shall make clear to the Synod out of his word, upon their debates, consultations and answers to all opposing parties; for this is a way to make truth perspicuous, and as we are exhorted to try all things, and hold fast that which is good; so those that are godly, and will not be deluded with shows, they bring all these results to the touchstone of God's word, and if they find that they endure the teste, than they dare not but receive and hold them fast, being the words of sound and wholesome truths, so that the final Resolution for Church government which men wait for, is not from the Synod, further than they hold it forth, and make it manifest to be agreeable to the Scriptures, and to that rule all men are bound to submit, and we ought to wait and see what the Synod doth conclude of out of God's word, as the Church of Antioch, and other Churches did, Acts 15. where we have a precedent for our imitation set before our eyes, in the which we may observe that the Christians of those times were as well instructed as any in the new gathered Churches, or any of the dissenting brethren, whether assembled or not assembled, and yet all those holy and godly Christians thought it no usurpation upon their Christian Liberty, nor no diminution of the authority and sufficiency of the Scripture, nor no dangerous retarding of the work of reformation, and of settling their Church-government, to wait upon the Synod at Jerusalem for their final resolution about that question there in debate, and which had caused so great a schism between the Jews and Gentiles; I say these glorious and truly precious Christians had none of these panic fears the Ill-dependents of our times are troubled with, but willingly and cheerfully waited upon that Synod and council, without making in the mean time any rents and separations from their Christian brethren; and this their doing was left for our example to teach us to do the like, and not under a semblance and show of going before others in preformation to make rents and schisms in the Church and State, and to gather new Churches, and separate Assemblies; and this shall suffice in way of answer to have spoke to all my Brother Burtons' cavils against my first Querie, and for answer likewise to the question propounded by him to me: and now I come to see what my Brother Burton hath to say concerning my second Querie, viz. touching the requisites in those that are to be made Members; the Reader may look bacl to the query by which he will the better discern the Grollery of the man, As for I. S. he answers to that query (although it be the practice of many of new gathered Churches) that he knows none such who hold it so; so that it seems I. S. is but a Catachumenos in the Independents doctrine, whiles he undertakes to instruct others in it: But my Brother Burton he is well versed in all the illdependent discipline, both for the Theory and practic, who answers thus to my second query, page 14. I pray (saith he) what harm is in that, that none are to be allowed of but by the consent and approbation of all the congregation? for answer I say, very much harm, in regard they impose a Law upon their brethren, that Christ the King of his Church never laid upon his people, by which they deprive them of that Christian Liberty Christ hath purchased for them, and in the which they have a command to stand fast, Gal. 5. 1. which is not to be entangled with any yoke of humane bondage. But it will not be amiss to hear his reasons; They (saith he) who are to walk together, should first be agreed together, as Amos the 3. 3. (an two walk together except they be agreed? If therefore any one of the Congregation can object any thing, as a just cause of non-admittance of a Member, he ought to show it, not only for his own peace, but the peace of the Church, etc. A second reason is this, to know those well (saith he) that are to be admitted, abundans cautela non nocet, in things weighty we cannot be too wary; nor do we so much look at circumstances in conversion, as the substance.  
This is all my brother Burton hath to answer to my second qu●ry which he calleth a caption.  
But for answer, I expected that he should have produced some command or example out of God's Word, for the ratifying of this their practice in their new congregations; for that is ever to be the rule of Christians obedience, and where our King Christ Jesus hath ceased to command, there all his servants must cease to obey; now when these of the congregational way have neither precept nor precedent for these their proceed in their admission of Members, it is but a vain tradition of their own brain and aught by all Christ's true Disciples to be abhorred and abominated.  
But whereas my brother Burton saith, that they that are to walk together, should first be agreed together, and citys these words out of third of Amos ver. 3. Can two walk together except they be agreed? To this I thus Reply:  
First, that if the Independents were Gods, and all the Presbyterians went on in wicked and sinful courses, than this question of his had been to the purpose; but when it is certain that the Illdependents are sinners as well as the other sons and Daughters of Adam, and many of them known to be notoriously scandalous, not only for their damnable and heretical opinions and schismatical doctrines, but for their lying, railing, hypocrisy, pride, covetousness, etc. and all of them guilty of the sin of seducing and misleading the poor people; I say in all these regards, I see no reason why there should be any necessity laid upon God's heritage and people to be acquainted with them and their ways, except it be that all such as fear God and will walk in his paths, by knowing of them, may shun them and their byways, which they are bound to do both from precept Prov. 4. v. 14, 15. Ps. 1. v. 1. and from the example of our Saviour, joh. 2. ver. 24. where it is said that Jesus did not commit himself unto them, because he knew them. And so all good people and such as truly fear God should make use of their knowledge to shun such seducers and deceivers, and to decline all their byways.  
But secondly, I answer that God hath no where enjoined or required that those that either are to be made Christians, or to be admitted into Church fellowship should either know the faces of all the Members of the congregation, or should be particularly acquainted with the whole church that he is to be admitted a Member of: For we have no warrant for such practice in the whole Scripture, neither is there any example of it from one end of the Bible to the other; and therefore it is mere Will-Worship and a serving of God after the commandments of men, which is so often condemned in holy Scripture, as Isaiah 29. Matth. 15. Mark 7. Coloss. 2. and therefore aught to be abhorred as an intolerable yoke of bondage, which neither we nor our forefathers could bear Acts 15. Whereas Christ's yoke is easy and light, and they that take his yoke upon them find rest unto their souls Matth. 11. ver. 28, 29, 30. who saith unto his people, Come unto me all ye that labour and are heavy laden and I will give you rest. He doth not say, If you will come to me and be admitted into church▪ fellowship, you must first walk sometime with my people and be acquainted with them; I say Christ the King of his church hath given no such command either to those that are to be admitted or to his Ministers and stewards of his house which is his church of any such practice.  
Thirdly, I answer that as there is an impossibility almost for any man or woman to be acquainted with a whole Church, so it is neither necessary nor useful: For that knowledge that is required as necessary to salvation and for the making of any fit to be church Members, consists in these things, that they repent and believe and be baptised, and that they should know the only true God and whom he hath sent, Jesus Christ. John 17. And this is the first thing absolutely necessary to salvation which is required of all such as will be Christ's Disciples.  
The second thing is, the knowledge of ourselves, which consists in self-denial and regeneration, For if any will be Christ's Disciples they must deny themselves and take up his cross daily; For so saith Christ our King Matth. 16. Luke 9 And again John 3. ver. 3. Christ speaking unto Nicodemus, saith to him and in him to all men, Except a man be born again he cannot see the kingdom of God ver. 5. Except a man be born of water and of the spirit he cannot enter into the kingdom of God: He must be a new creature, saith he. And this is the knowledge that Christ the King of his church requires as necessary for their salvation, so for their admission into church fellowship, and he that has these qualifications has as much as Christ requires; and there is no need of any particular or familiar acquaintance with all those of the congregation or with the whole church or that they should walk some time with them, therefore it is wickedly done in all those of the congregational way to impose laws of their own making upon the people of God their brethren who are a free people: and therefore they that desire to serve their King Christ Jesus and to hear and obey his voice only, aught to detest all these false teachers that would so enthral them, especially they ought to abominate their practices because they make these their traditions Gods Ordinances.  
But whereas my brother Burton saith that abundans cautela non nocet, and that they look not so much at circumstances in conversion, as the substance.  
I affirm it is a most arrogant expression in any so to speak; for in his thus speaking, he makes as if it were in the power of poor mortal creatures to search men's hearts and judge of the secrets of the same which is only Gods peculiar: but that is not all, but in this his expression there is a high strain of confidence in the man that he will seem to be wiser than Christ himself that was the King and Lawgiver of his Church and the mighty counsellor; and yet he gave no precept for this abundans cautela: and yet it is most certain, that he revealed the whole will of his Father, and his Disciples also delivered unto the church the whole counsel of God Act. 21. And yet neither Christ nor his Apostles did ever deliver this doctrine of walking with the church sometime, nor never spoke of this abundans cautela; therefore I gather it is neither part of the will or council of God that they enjoin this walking upon his people: therefore all the true subjects of Jesus Christ and all his liege people ought to abominate and abhor all such usurpers as my▪ Brother Burton and his complices are, that trample down the Laws of Christ our King and impose their own inventions and traditions upon his people for Christ's Ordinances and Statutes.  
And this shall suffice to have spoke to what my brother Burton had to say to my second Qu●rie.  
To the third query, concerning the consent of the people and congregation, my brother Burton replies that it is answered before, which was no answer to that query.  
But now learned I. S. comes in, and Page 18. We hold it (saith he) yea, that for the admission of any to Membership or Office bearing in a church the consent of the congregation or the major part thereof, as well as officers, be required, and that as well in regard every one takes a charge upon him as in respect of interest.  
I expected that this groll I. S. should according to his promise, not only have given me a parcel of words; but as he accounted me a Catachumenos, that he should have taught and instructed me out of God's Word, which must be the rule of our obedience, and out of his statutes, where ever Christ the King of his Church had ever given such a law unto his people that they should admit of none into his house without the consent of all their fellow servants, and where he did resign his authority and put it into the people's hands, and commanded them that they should take a charge of his family upon them as having an interest in it: and where Christ did ever by any law or statute make his people servants to each other, as that they should take a charge over them & have an interest in them to judge them at pleasure; all this I looked for at I. S. his hands, and that now he should have fully informed me in it; especially when we have a command from Christ our King to the contrary I desire to go on warily 1 Cor. 7. 23. who saith to all his servants and subjects by his Apostle, Ye are bought with a price, be not ye the servants of men: Now if we are not to be the servants of men, how then comes it to pass that the Independents make us not only servants but slaves and vassals to them? for what greater bondage and servitude can there be in the World then to be under the control of every one his fellow servants? so that without their good likin● they can neither come in nor go out of their master's house, nor be admitted to do that service their master calls for at their hands, but if any one of their fellow servants shall except against him, he must be kept out of doors. I appeal here to the judgement of all men whether there were ever extant in the World such a generation of Lordly Gentlemen over God's heritage seen since mortality inhabited the earth; or that did ever more impudently domineer and Lord it over God's Clergyes then in this our age where every man makes himself a Lord and Judge over his brother who is purchased by Christ his King and made free by his Word; especially is not this a horrid insolency in any to take upon him to judge his brother, when there is a statute, law and a command laid upon him to the contrary? Rom. 14. 13. Let us not therefore (saith the Apostle) judge one another any more, but judge this rather, that no man put a stumbling block or occasion to fall in his brother's way, in the which Law & statute there are 2 observables.  
The first is this, that no man should judge his brother any more: and this statute is ratified by many other and from most warrantable and divine reason; the other statutes that confirm this are many in the same chapter with the reasons thereof: For saith the Apostle, What art thou that judgest another man's servant? to his own master he standeth or falleth ver. 4. therefore thou oughtest not to judge him, For to this end (saith he) ver. 9 Christ both died, risen again and revived, that he might be Lord both of the dead and living. Christ saith he is our Lord both by donation, by conquest, by purchase, by covenant, by fellowship with the son and with the Father, we were given unto him by God the Father, and he conquered all our enemies and led captivity captive, and vanquished the strong and armed man and disarmed him, and rescued all his servants out of his slavery, & he hath redeemed us by no less price than his precious blood, and we are his people also by covenant and by communion in his graces and resurrection and glory enjoying with him all felicity and everlasting happiness with an eternal kingdom; therefore saith he in the 12. verse, Why dost thou judge thy brother, and why dost thou set at naught thy brother? we shall all stand before the judgement seat of Christ. Therefore judge not thy brother. And St. James saith, my brethren be not many Masters. And this I say is the first observable out of that text; that we ought not to judge one another any more.  
The second observable is that no man should put a stumbling block, or occasion of fall in his brother's way. Now I appeal unto any man, what greater stumbling block, or occasion to fall can be put in any man's way, then when men on their own heads impose a Law upon their brethren that Christ our King never gave to his people, or what greater scandal and offence can be given to a poor servant of Jesus Christ his King, then to be thrust out of their master's doors, or to be kept out of their master's house, and to be judged at the will and pleasure of his fellow servants, whether he be fit to come into his maastars' family or not; if this be not to judge his brother, if this be not a scandal; yea, if this be not an intolerable tyranny, there was never any either judgement, scandal or tyranny in the world, nor greater rebellion and contumacy against the King of his Church, and against his subjects▪ servants, and redeemed one's: and therefore if the Pope and Prelates were so much abominated and abhorred of all men for their usurpation over God's heritage and clergies, how much aught such squanderling fellows as this I. S. and his complices be abominated, who thus take upon them to discern into the very secrets of their brethren's hearts, and to judge them fit or not fit to be received into Church fellowship, and into the communion of Saints, and according to their conceit and opinion, so to bring in their verdict of admission or non-admission, when Christ our Lord and King says, judge not lest ye be judgod, Matth. 3. and bids all men that are heavy laden to come unto him, Matth. 11. and saith, John the 6. v. 37. Him that comethunto me I will in no way cast out.  
Here the Lord the King of his Church gives free admittance to all his subjects and servants to come into his Kingdom and house; but here is my Lord Taps his chaplain and his associates, and they all take upon them this power and authority, that except it be by their good leave & liking, they shall not be admitted into the house of God; for they have a charge over that house, and an interest also; these are I. S. his own expressions.  
Now I do here again appeal to any that have but any ordinary understanding, whether there was ever such a supercilious brood of creatures in the world before these Ill-dependents were hatched that can thus trample all the laws of Christ under their polluted feet, and yet pretend they only set him up upon his Throne, when notwithstanding it is apparently evident, they practise the contrary, and violate all his most holy Statutes, and prefer their own traditions before his commandments, as this is one of judging their Brethren, and not admitting of them into Christ's Church and house, without the consent of the whole Church, when Christ nevertheless hath enacted so many laws to the contrary.  
And this shall suffice to have spoke in way of answer to what I. S. had to say to my third query; the fourth follows concerning the covenant, whether necessary to admission? To which my brother Burton thus replies, page 14. Now (saith he) the very name of a Covenant is become a bugbear to many, and tells us moreover what he hath said concerning their covenant in his vindication (that learned piece of stuff, such an other as his Truth shut of doors) and his Protestation protested, and then he makes a brief Description of their covenant to no purpose, and then concludes, that it is not the name of Covenant that is so terrible, but the order of Church-communion; and this is to those only, that having usod to walk without a yoke, as the Scripture calls sons of belial, love not to come under the yoke of Christ, than which to a willing bearer nothing is more easy and sweet. I expected from my Brother Burton especially, who talks so much of setting up Christ upon his Throne, as he counts all men enemies of Jesus Christ, and Converts but in part, when they come not up close to the rule of Reformation, God's Word; for thus my brother speaks, page 18. I say I expected from him, that he should have ratified their practice, in admitting of their Members by a particular explicit covenant from the Word of God, and from either some command, or some example, both which when this their practice wanteth, it can not be of faith, and therefore is sinful.  
But I desire the Reader to observe some particulars in my brother Burtons' expressions, not to show the vanity, sin and uncharitableness of them all, for that would require a tractate by itself. But first; I pray observe, the very name (saith he) of a covenant is become a bugbear to many, that is to say a terror again a few lines, after he saith, that it is not the name of a covenant that is so terrible, but the order of Church-communion. Here I leave my Brother Burton to reconcile his own contradiction, the very name of a Covenant (saith he) is a bugbear, and it is not the name of a covenant that is so terrible.  
Secondly, he acknowledges that this covenant is a yoke, and so it is indeed; but withal it is worthy of observation, he calls it Christ's yoke, and yet it was never imposed upon the people of God by Christ's command, nor was it appointed by him: so that whatsoever they bring into the church upon their own brains they impose it upon the people as one of God's Ordinances, which is an insufferable insolency in these men.  
Thirdly, my Brother Burton accounteth of all such as will not submit it themselves to their government, and go in their church way to receive or take their covenant, to be the sons of Belial, and not under Christ's yoke; these are his words, page 14. Thus charitably the Independents think of all the Presbyterians their Brethren, because forsooth we will not enter into their covenant, which notwithstanding they can neither give us either Precept or precedent for ou● of the whole Word of God, they account us the sons of Belial. Now we are taught, that whatsoever is not of faith is sin, and whatsoever is not grounded upon God's Word, all men know is not of faith, which when their Church practiseth without it, it is most apparent that they are in a sinful way, and therefore are rather the sons of Belial than we. But learned I. S. page 18. whiles he goes about to defend the covenant, says enough utterly to overthrow it.  
The fourth query (saith he) of an explicit covenant, whether necessary to admission.  
Answ.. I know not (saith he) why it should be more incovenient than a public national Covenant. But necessary (saith he) we hold it not; all the world may see that I. S. is but a novice in the Independent Principles: yea, that he is a very catechumenos: For all those that are any thing acquainted in the Independents Principles, hold this explicit covenant to be the form of the church, without the which the church cannot be a church, nor without the taking of the which, there can be no admittance into church-fellowship with them; yea, my Brother Burton calls it Christ's yoke, and proclaims all those that will not wear it to be the sons of Belial. So that these men do not agree amongst themselves, the one party of them holding the particular covenant absolutely necessary, the other saying, but necessary we hold it not. So then by I. S. his own confession, who speaks in the name of all his party, it is none of God's Ordinances, for all god's Ordinances are necessary in their season, and whosoever should contemn or slight the least of them sinneth greatly. But whereas I. S. saith, that he knoweth not why a particular explicit covenant should be more inconvenient than a public national covenant, I affirm this is fond spoke of I. S. For we have divers precedents and examples in holy Scripture and precepts for entering into public covenants, and we have read of the benefit that hath from them redounded to the whole nation & country by them for encouragement to all men, upon just occasions to enter into some solemn covenant with our God: but we have neither precept nor example in all god's Word of an explicit particular covenant taken in any church; and therefore it must needs be inconvenient as not being of faith: for whatsoever is not of faith is inconvenient; yea, very hurtful to him that doth any thing in God's matters without it; for it is sin to him, and will bring down punishment upon him for it. But for I. S. I will say no more to him about this point, who I find to be a very catechumenos in the principles of Independency, when notwithstanding he promised me he would teach and instruct me in the Independent way.  
But I will now examine the Reason that the Author of the Book called Truth gloriously appearing from under the sad and sable Cloud of Obloquy, giveth for this their covenant. He Page 126 labours to prove their particular explicit covenant out of that place, Acts the 9 verse 16. Where when Paul was come to Jerusalem, he assayed to join himself with the Disciples. Now saith he, the word join in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to join by Covenant, and intimates such a joining of Paul to the Church, as the joining of a man to his wife: For in Matthew (saith he) the same word is used, Matth. 19 5. For this cause (saith our Saviour) shall a man leave father and mother, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cleave to his wife. Now (saith he) we know that a man cleaves to his wife by a covenant, and therefore why not so to the Church? If he had said, why not so, unto Christ, he had said something to the purpose; for we are married only unto Christ, and not to the Church, knowing that the Church is Christ's Spouse, and Christ is the church's Husband; and we are married unto Christ, and not to the Church and one to another; neither did any Christian yet ever deny, but that all those that would be joined unto Christ, and so be received into his house and family, and be subjects of his Kingdom, they must take the oath of allegiance unto their King Christ, and therefore must enter into his house, which is his Church, by the covenant of Baptism; this I say all men accord unto, when men are first admitted into the Church: And this covenant, I say, all that will be Christ's Disciples, and of his Kingdom and Family, must take before they can be admitted. But that they should after they are baptised, enter into another particular explicit covenant, and by that bind themselves to the Church; I affirm, there is neither precept nor precedent for it in all the holy Scripture, either of the old or new Testament; neither is there any such mystery in the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to employ so much; for we know the same word is used in the eighth Chapter of the Acts, verse 29. Where the Spirit said to Philip, go near and join thyself to this Chariot. Where the word join in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which word, Philip did not understand that he must join himself to the eunuch's chariot by a particular explicit covenant. No more ought any wise man to conceive, that when Paul assayed to join himself to the Disciples, that by that he would have taken a particular explicit covenant of Church fellowship: This is nothing else but to beg the question, and to amuse the simple, and to deceive them by taintering the words of Scripture, and stretching them beyong their native signification, to make them fit for their occasions, that they may juggle the better to delude the poor people, which is a great wickedness in these men thus to trifle about words, till they lose the Truth, which is the substance to the destroying of their poor souls. The truth is, that word is often used in the holy Scripture, and is used metaphorically as being taken from joiner's and craft's men, that join many things together by glue: And ●o ordinary discourse it intimates a close joining, whether natural as a branch to the Vine, or an arm to the Body, or artificial, as when two sticks are joined to become one in ezekiel's hand, Ezek. 37. As when Masons join stones together, or Carpenter's timber to make a house. But that this word join should always employ a particular explicit covenant to any Church or Congregation, when any man takes on him a new relation to it and is made a member of it: I affirm, there is not one example of it in all the Word of God; and as for any command, that every member of a Church should do it, there is none: And therefore, it is a mere Will-worship, and one of their own Traditions, and aught to be abandoned of all Christ's Disciples, and with so much the more detestation, because they make it one of God's Ordinances, and part of his Service and Worship, and the very form of a Church, whereas it is a batch of their own leven, by which they have of late much soured the Truth. But as I said before, so I say now again, that Christians are to swear fealty only to their King and Lord Christ Jesus, who is their husband, and who is the only Master of his own House and Church, and whose voice is only to be heard, and whose Laws are only to be obeyed and listened unto; & we swear no allegiance or fealty to the Church, for we are all his servants & domestics, and have no authority one over another, to impose Laws upon each other, or to enter in to any covenants amongst ourselves, without a special command from Christ: And as when Stewards of Princes or Noblemen, take any in to their master's families, they swear them only to their lords and masters; we never hear that the servants enter into any covenant among themselves, or join or unite themselves in covenant one to cleave unto another: Such proceed amongst servants would never be allowed or tolerated amongst men, it would be thought rather a conspiracy or a confederation to do mischief, if they should attempt such a thing. As when those men entered in to a covenant amongst themselves, that they would neither eat nor drink till they had killed Paul; yea, it hath ever been observed in all countries, That when servants began once to combine together, and to join themselves by secret covenants, they have always plotted mischief, and therefore there hath been special care used to prevent such conspiracies. And all men may well perceive by this their covenanting in their new gathered Churches, what it tends to, if God of his infinite goodness prevents not their design: Therefore, I say, we being Christ's domestics and his Church, and being his house, and he being the only Lord of it, and our King, we are to smite our covenant only with him, and to swear fealty and obedience to him only, and his Laws, and we are not to be the servants of men, 1 Cor. 7. And therefore the Lord saith in Malachi the first, If I be a father, where is my reverence; if I be a Lord, where is my honour? How is it that ye obey me not? We are only therefore to obey his voice, and not to regard the traditions of men, or to serve God after the commandments of men: Now then, when the Independents impose this their covenant upon the people as a part of God's worship, and will not admit of any into their new Churches, without entering in to this conspiracy; I say, by all their proceed in as much as in them lies, they dis-throne Christ in preferring their own laws before his; wherein they commit a detestable wickedness. And this sh●ll serve to have spoke concerning the fourth quere. And now I come to the fifth, of women's votes, whether they are to be admitted in elections? To which my Brother Burton thus replies, Page 15. We (saith he) tie not the keys to women's girdles. And I. S. page 19 But as for this of women's voting in the Church (saith he) we have no such custom, nor any of the Churches of God that I know. Thus he.  
For answer to both, my Brother Burton and I. S. I say thus much, That they cannot be ignorant of the practice of the Churches, in many of which, and those the principalest and the choicest ones, to my knowledge the women had their voices both for the receiving in of members, and for the casting of them out upon any scandal; so that there were none admitted, either men or women, though of never so great rank and quality, without the leave and good liking of the women; so that if at any time they opposed the entrance of any, though it were but upon mere jealousies that they were not godly, they could not be admitted members of those Congregations: But it seems they are now ashamed of this their practice, and therefore plead ignorance in the business. But that the world may see I writ nothing in my first Book concerning women's voting of it in Churches, I shall recite some two or three stories, omitting many to prove their practices in those days. And what I shall relate, and much more I undertake to prove by sufficient witnesses whensoever the Independents shall put me upon it. And withal I shall make it appear, there was never greater juggling than hath been amongst those of the Congregational-way, in admitting of members.  
The stories briefly are these: A Gentlewoman of my acquaintance coming up to London, since these New Lights broke out, was so infatuated with them, that she had a great desire to join herself to one of the prime Churches of the congregational way, concerning the which Gentlewoman I can say thus much upon my own experience, and it can be proved by many, that whatsoever she is now, before she became an Independent, she was a woman not only of an immaculate life and conversation, but a woman of singular piety and charity towards all to her ability, and who ordinarily twice or thrice a week was wont to set days apart in private to seek God, and to humble herself by fasting and prayer, and this was her constant course of life. Yet this woman assaying to join herself unto these new disciples, and being to make the confession of her faith before the congregation, and to bring in the evidences of her conversion, she not having had many month's acquaintance with them, and having not walked with them above half a year, or thereabouts, was forced the better to make the Church understand the work of grace wrought in her heart, to recite unto them her course of life, how she had constantly walked with God, and what communion she had with him, signifying with all that she had ever loved the Saints and brethren, a sufficient token of conversion, and of being one of Christ's disciples, if either Christ's own testimony or Saint john's may be believed. Yet when she had made an end of her confession of her faith, and produced her evidences, a Wench risen up in the Congregation, and professed before them all that she was not satisfied with her evidences that she was a believer, for as much as the Pharisees for all outward performances could say as much as she did, or used words to this effect. Upon which the Church could not admit her, for the sister was not satisfied: So that the Gentlewoman since joined herself to another Congregation.  
An other precedent is of a young man, reputed amongst his neighbours very godly, who being much enamoured with the new way of Church-fellowship, assayed to join himself to one of their congregations, not that I spoke of before, and being to make his confession, and to bring in his evidences, and having to satisfy the Church, done as much as they enjoined him to do, two of the women in that Assembly opposed his admission; so that without their good liking he could not be admitted a Member, and he applying himself unto their Pastor, and to the Elders gave many signs of his true conversion, so that they related unto him that for their parts they had nothing to say to him in way of opposition, but wished him to apply himself to those sisters, telling him, that without their consent they could not admit him into Church-fellowship, whereupon he makes his addresses to them, and sometimes he courted them for their favour, sometime he expostulated with them, desiring to know their reasons why they were so adverse to him, and would not grant their consents, demanding of them if they knew any thing by his conversation, and they replied, no, but they could not believe he was godly and sanctified, and fit for Church fellowship; and whether or no he was ever admitted in that Congregation, I know not; but at that time he could not be admitted, and for no other reason that can be given, but that the sisters did not give their consents, and they could allege no other ground of their not agreeing to his admission, but that they conceived he was not godly.  
The third story is of one that was reputed a very honest and godly man amongst all his acquaintance, and who had also walked sometime amongst them in one of their new congregations, and earnestly desired to be admitted a joined Member, and he bringing in his evidences, and making the confession of his faith, satisfactory enough to many of the Church, for the proving of himself fit for Member-ship, a married woman risen up in the congregation, and professed before them all she could not believe he was fit tobe admitted as a Member of that church, and used some trivial reasons, for her not assenting to his admssion, and for that time he could not be received into the congregation, having not given the good sister plenary satisfaction; and whether he be yet received into church-fellowship, I know not, but that he was by the woman at that time put off, that I shall be able to prove, with the other two Stories, and be able likewise to produce many such precedents more. Now I refer this to any understanding man's judgement, whether the keys in many of the new gathered churches be not tied unto the women's Girdles, and whether my Brother Burton and I. S. are always to be credited, either in their denials or affirmations.  
And this shall suffice to have spoke of the fifth query. And now I come to the sixth and last query, viz. Whether the practising and preaching of all these things, etc. be to set up Christ as King upon his Throne? to the which query my Brother Burton, and I. S. answer as two Jugglers, nothing to the purpose. My Brother Burtons' words are these, page 19 Those Churches (saith he) that are for matter and form true Churches, and are governed according to Christ's Word, do set up Christ as King upon his Throne: and for such as are otherwise, let them consider whether they do as they ought, set up Christ as King upon his Throne.  
This is my Brother Burtons' answer to my sixth query. Now whether this be a direct answer to my query, I leave it to the judgement of the Learned. But from this his answer I may boldly conclude, that their new congregations do not set up Christ as King upon his Throne, they failing both for the matter and form of true churches, and being not governed according to the Word of God; all which I have sufficiently proved in my foregoing Discourse. As for J. S. he answers nothing to the question, as all that shall read his words may well perceive, which are these. I answer, (saith he) no question but the purging and purifying of Church Ordinances and Fellowship, which some contend for, is to set Christ upon a higher Throne visible to the world, then by some other ways he is, etc. Now w hither this be a satisfactory answer to the query, I leave it to others to judge of, but from his words I thus argue; Where Christ's Ordinances and Church-fellowship are polluted, there Christ is not set up upon his Throne; but in all the new congregations Christ's Ordinances are polluted, and Church-fellowship contaminated, as I have sufficiently proved; Ergo, Christ is not set up there on his Throne. And this shall suffice to have spoke by way of answer to all they had to say to my queries.  
But now I shall set down God's method, and the Apostles practice in gathering of churches, and the manner they used in making Members in every Church, and compare it with the method our brethren the Independents use in gathering of their congregations, that all men may the better discern truth from error, and may all be undeceived in this business of so great concernment. And I will first begin with Christ's Commission given to his Apostles, and in them to all Ministers, and then consider the practice of John the Baptist, and of all the Apostles and Ministers in the Primitive Church and the order that God himself used for the gathering of those that belong unto his election, and for the congregating of the lost sheep of the house of Israel into the fold of Jesus Christ, who is that great Shepherd and Bishop of our souls; and I conceive that god's order and the Apostles practice is rather to be followed then any other new found way.  
But to begin with Christ's Commission to his Apostles, Matth. 21. verse 19, 20. Go ye therefore, saith Christ, and teach all Nations, baptising them, In the Name of the Father, son and holy Ghost; teaching them to observe all things whatsoever I command you; and lo! I am with you even to the end of the World, Amen. And in the 16. of mark verse 15, 16. He saith unto them, Go ye into all the World, and preach the gospel unto every creature: He that believeth and is baptised shall be saved, but he that believeth not shall be damned. And in the 26. of the Acts, Saint Paul after he had declared the manner of his conversion to King Agrippa, he likewise made known unto him the commission he had received from Christ Jesus, in the words following, verse 15, 16. 17, 18, 19, 20. And I said, who art thou Lord? and he said, I am Jesus whom thou persecutest; but rise and stand upon thy feet, for I have appeared unto thee for this purpose, to make thee a Minister and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee, delivering thee from the people, and from the Gentiles, unto whom now I send thee to open their eyes, and to turn them from darkness to light and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them which are sanctified by faith which is in me; whereupon I was not disobedient to the heavenly vision, but shown first unto them of Damascus and at Jerusalem, and through all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.  
Out of these several places, from the Commission of Christ given to his blessed Apostles, and to all Ministers and Preachers of the gospel to the end of the World: here observe these things.  
First, that their bounds and limits were set them, how fare they should go in their teaching all Nations, and beyond which they might not pass; and they were these, that they should teach no other things but what Christ commanded them and appeared to them in, and for the which they had his Word and Warrant; and so long as they should do this, he promised them and all that should succeed them in the ministry, to the end of the World to be with them.  
We also further observe the condition in the executing of this their commission, they were to propound unto all Nations and people upon what condition they were to be admitted into the Church, and that was ●aith & repentance; and they were to receive all such as believed and were baptised, and that upon the profession of their faith and repentance, without any further testimony of others, unless they had been formerly known to be open enemies and persecutors of the church, and then they were justly to be suspected, till they had given public evidence by witness to the Apostles and Ministers of their true conversion, as it happened to Paul, whom for a time the Disciples feared, Acts 9 26, 27. till they had better information and proof that he now preached the faith that he had once persecuted, and had suffered for it, which is the only precedent we have in all the Acts of the Apostles of any that were refused to be admitted into the communion and fellowship of the Apostles, as I remember (for he was a Minister before) but all the other that came in were admitted upon their own offer, if they tendered themselves and embraced the gospel, and were baptised, and that without any reluctation or scruple.  
Now before I come to my third observation out of the commission given to the Apostles, I must wait here a little upon the motions of my brother Burtons' pen which as it marches along, makes now and then some whibling incursions into my quarters; and therefore that all men may see my forces are ever in a readiness, and that I am always willing to fight him wheresoever I meet him, and that my brother Burton also may see how ready I am to gratify his desire, who Page 7. saith, Come on brother, let you and I try it out by the dint of this Sword. I will here skirmish a little with him to breathe him, and then go after him; in the 15. Page of his book he puts me upon the reconciling of a contradiction which he conceives I made: For saith he, Page 101. of your book, you say, The Apostles and other Ministers of the Gospel were to receive all such as believed and were baptised, and that upon the profession of their faith and repentance without any further testimony of others, unless they had been formerly known to be open enemies, and then they were justly to be suspected, till they had given public evidence by witness to the Apostles and Ministers of their true conversion as concerning Paul. Acts 9 26, 27.  
Now here (saith my brother Burton) I observe.  
First, a notable contradiction to what you say Page 115. As God's command to all Ministers was that they should admit all such into the Church, as believed and were baptised upon their desiring it, without any confession either private or public. Here (saith my brother Burton) I leave you to reconcile your own contradiction, upon their profession and without any confession.  
For Answer, I assert that my words are so far from a notable contradiction to any men that know what a contradiction is, that there is not at all so much as a very similitude of a contradiction in them: For what contradiction I pray is there in these expressions? The Ministers of the gospel are to receive all such as believe and are baptised, and that upon the profession of their faith and repentance, etc.  
God's command to all Ministers, is, that they shall admit all such into the Church as believe and are baptised upon their desiring it without any confession etc. Here as all the world may see is no contradiction. But if I had in those places expressed myself thus: viz. the Ministers of the gospel are to admit none into the Church but upon their public confession of their faith.  
And in the second place if I had said, God commands all Ministers to admit all such into the Church as believe and are baptised, without any confession of their faith. Then my brother Burton might have had a poor occasion of making observations; but if upon a conceit of so small a thing as a contradiction, he will call for the attention of the whole world, and cry out a notable contradiction! how would this man vapour if he could get some great advantage against me? without doubt he would cry Victoria Victoria. I do believe that Saint Cretensis would not more radomontadoe it over even to be honoured Master Edward's than he would over me: But as I said before and as all the judicious will observe, there is no contradiction in those two expressions; for to describe one and the same thing in a various manner, is no contradiction, which as the learned know▪ consists in denying and affirming of one and the same thing, which the saying, upon their profession, and without any confession, does not; for profession is one thing, and confession is another, they are two distinct things; and therefore there was no denying and affirming of one and the same thing; and therefore no contradiction. But by such triflings as these are, my brother Burton, ●. S. and Hanserdo Knollys, like those evil workers Saint Paul speaks of Phil. 3. 2. whom he commands all Christians to beware of, they squander away their precious time to delude and deceive the ignorant people, whereas they might better by far employ themselves if they were all now this hot weather in the butcher's shambles a kill of flies. And this shall serve in way of Answer to his first observation of a notable contradiction.  
And now I come to his other observation in the same page, but to what it hath relation I know not▪ nor how he brings it in to be an answer nor what he intends by it: for the man is very rambling, but thus he speaketh there.  
Secondly saith he, I answer, that in these days of professed and covenanted for Reformation, there is required the profession or confession of one special point of faith (which in words none dare, but in practice most do deny) touching Christ's Kingly office and his absolute sole sovereignty, etc.  
Thus he there expatiates, but against whom or what he makes that answer I know not: For thus much I can say in the behalf of all the godly and learned Presbyterians there are no men upon the earth that more endeavour both in word and deed to profess and confess that special point of faith touching Christ's Kingly office and his absolute sovereignty (as by all their practices they declare) than they, as all their learned Sermons and Writings can witness: and on the other side concerning all the Illdependents and Sectaries I can truly say thus much, that never any people made a greater noise in words of advancing Christ and setting him up naked upon his Throne (for so they speak) than they do, and yet never did any people more dishonour him or disthrone him then they, as in the foregoing discourse I have sufficiently proved. And therefore if this his second Answer concerns any, it belongs to the Independents, and it highly indeed concerns them all, to consider their erroneous ways and now at last to seek after the ways of Truth, Peace and Love, and not thus with their tongues and penns to set the whole world on fire and then to warm and heat themselves by the light of it, like those that danced about their calf, who did eat and drink and rose up to play. And this shall serve for answer to that.  
And so now I go on to my third observation out of the Apostles Commission.  
The third thing we may observe, is, that this commission was delivered only to the Apostles and Ministers of the Gospel, and that it was their place only, who had the Keys delivered unto them to open and shut the doors of the Church, to admit such as they thought for their faith, knowledge and repentance were sufficiently qualified and fitted to be made Members; and to refuse such as they conceived not fit to be received into the fellowship of the Church, either for their ignorance or other sins and offences, and to cast such out of the Church, as through their malversation declared themselves to be no believers: for the commission was only delivered unto the Apostles and Ministers, that they should admit whosoever believed and were baptised; and they that believed not and would not be baptised, were not to be admitted. This Commission I affirm, was only given to the Apostles and Ministers, and it was and is that office that peculiarly belongeth unto them.  
And if we look into the method of Gods dealing with his Church in all ages, under the Law and under the gospel, both for the admitting of any into the Church as Members and Officers, or the casting out of any; and to all the practice of the Prophets and Priests of the Old Testament, or the practice of John the Baptist and the blessed Apostles in the time of the New Testament; we shall find, that they that were admitted into the society and fellowship of the Church, were by the Ministers only under both the Testaments received, and to them the people by God himself were sent, and they sent unto the people for this purpose.   

And for proof of this I now say, I will first begin with the Old Testament, a few testimonies of the which may serve for the confirmation of that truth, as that of Malachi 2. ver. 4, 5, 6, 7. And ye shall know that I have sent this my commandment unto you, that my covenant might be with Levy, saith the Lord of hosts. My covenant was with him of life and peace, and I gave them to him, for the fear wherewith he feared me, and was afraid before my Name. The law of truth was in his mouth, and iniquity was not found in his lips, he walked with me in peace and equity, and did turn many away from iniquity; for the Priests lips shall keep knowledge, and they shall seek the Law at his mouth; for he is the Messenger or Angel of the Lord of hosts. A sufficient testimony to prove, that the Ministers only under the Old Testament had the power given them of admitting of any into the fellowship and communion of the Church, and that all the people were directed to them as the Messengers and Angels of the Lord of hosts, if they desired to be admitted into the Church. And so Jeremy and Ezekiel, as we read in the first chapters of both their prophecies, and the same may be said of all the Prophets, they were sent unto the people. The people were to be directed by them, and the Prophets and Priests only had that power delegated unto them, of proclaiming both mercies and judgements, and of receiving into the Church such as should come unto them. And under the New Testament, in the third of Matthew, we find jerusalem and all Judea, and all the regions round about Jerusalem, going out to john the Baptist, and were baptised of him, and admitted into the Church by him alone, without the people; and the substance of his Preaching, with his manner of admitting of members into the Church, and the conditions upon which he received them, and what the people did before their admission, is all fully set down in the third of Luke, and the seventh. And for the sum of his Preaching, it is said, verse the third, That it was the baptism of repentance for the remission of sins. And for those that came unto him, as the common people, the Publicans and the soldiers, they all ask John what they should do? And after he had instructed them severally their duties, and told them upon what conditions they might be admitted, it is said in the seventh of Luke Verse 29. That all the people that heard him, and the Publicans justified God, being baptised with the Baptism of John: But the Pharisees and the Lawyers rejected the counsel of God against themselves, being not baptised of him, Verse 30. So that by Christ's own testimony (the Pharisees and Lawyers only excepted) all that came to him were baptised and admitted into the Church without the consent of the people. And so we find in the Gospel of Saint John, chap. 3. 4. yea, through the whole Book, That the people every where made their addresses to john the Baptist, and to Christ and his Apostles only; and that as many as came to Christ unfeignedly, were received by him, and his Apostles; and none upon the offer of themselves, if they accepted of the conditions and were baptised, were ever refused. And we find further, that when our Saviour had at any time cleansed and cured the Lepers, he sent them to the Priests, for to be admitted by them into the communion of the Church, from which their noisome disease, as a type of sin, had for the time excluded them.  
As for John Baptist (saith my Brother Burton, Page 16.) (about whose gathering you have so bestirred yourself before, and to as little purpose.) You may observe, that those believers in Christ then to come, according to the Papists doctrine, were not form into a Christian Church, or Churches, as after Christ's resurrection the believers were. And when you come to visit those Christian Churches once constituted in their Gospel form by the Apostles, you shall find, that the power of admitting, and rejecting or casting out of members, was not in the Apostles and Ministers alone, but in the Churches. For this, read 1 Cor. 5. where the whole Church of the Saints in Corinth, to whom Paul wrote, were to cast out the incestuous person; as also, afterward upon his repentance, to re-admit him, 2 Cor. 2. 6, 7. This one instance (saith my Brother Burton) is a sufficiens precedent for all Churches. Thus he.  
And this is all he hath to say there, concerning john Baptist▪ Now although I have formerly answered, and that in many places in the foregoing Treatise, to every several branch of this my Brother Burtons' cavil; and although it be nothing to the enervating of my Argument, as all understanding men will well preceive, if they duly consider it; yet because I perceive by his whole discourse, the main design both of himself, and all those of his faction (that now trouble the world with their scribbling) is to deceive, and delude silly souls, that they may the better bring all the Presbyters into the hatred of the people, as men Antichristian, and more than Prelatical, and as affecting a more lordly power over the people, than ever the Bishops exercised over them; (for this is the language all their Pulpits and Pamphlets speak:) I say, in this regard, though I have often formerly fully answered to every branch of this cavil, I will here say something to it, for the better discovery of the vanity and triviality of the man: And that I may declare unto all men how little his asseverations are to be regarded.  
But I desire the Reader to take notice of his grolleries (waving that slighting passage of his, where he saith, That I have so bestirred myself, and to so little purpose about John Baptists gathering, etc.)  
And first, That he joins here with the Papists in unchristianing and unchurching all those that were baptised by the Baptist: And so in this point he is a Papist.  
Secondly, That he makes the form of a Church, which he calls the Gospel form, to confist in excommunication.  
Thirdly, Take notice of his peremptory assertion, and in it, of an other notable error, where he saith, You shall find, that the power of admitting and rejecting of members, was not in the Apostles and Ministers alone, but in the Churches. And for proof of these his grolleries he quotes, 1 Cor. 5. and 2 Cor. 2. 6, 7. and makes the example of that Church to be bindingly presidential (to use I. S. his rhetoric) to all Christian Churches: Whereas in his tenth page he tells me, We are necessarily to take all the Churches in the New Testament together, to make up one entire and perfect Church pattern. These are his words there; and yet here he makes the Church of Corinth to be a sufficient precedent for all Churches. So that every one of their Instances must be a sufficient pattern to all other Churches; and yet when I produced the example of the Church of Jerusalem, the Mother Church, for a pattern of Government for all other Churches, he rejected it, affirming, that it was not a perfect pattern. And in that his expression also, we may take notice of a parcel of good Divinity, where he makes the Church of Corinth, a more perfect Church then that at Jerusalem; which not withstanding he says, was the first form Church. Now if excommunication and discipline, as my Brother Burton says, be the Gospel form of a Church, and the Church of Jerusalem wanted that part of discipline, than it was not a form Church; but so he speaketh of it in the tenth page, where I observe a notable contradiction (to usurp his one Language:) And here I leave him a while to reconcile it. But now to speak briefly by way of answer to these my Brother Burtons' grolleries.  
First, Whereas he joining with the Papists, unchristians and unchurches all those that were baptised by the Baptist, he is very erroneous in so doing, and dealeth most wickedly and unchristianly with all those glorious Saints; for they were as good Christians and believers; as he or any Independents in the world: As who all of them have Christ's own testimony for their true faith in him, and their unfeigned repentance towards God, which are sufficient characters ever to make any people good Christians; and of all them our Saviour saith, Luke 7. 29, 30. That they justified God; and rejected not his counsel against themselves, as the Pharisees and the Lawyers did; that is; all those that were baptised by the Baptist● repent, and believed in Christ, and embraced the Promises; and therefore, by our saviour's own witness, they were all good Christians as any in the new gathered Churches. And therefore, my Brother Burton as a notorious Papist, and a calumniator, aught to be reproved, especially by the seven new Churches which hold, That all that were baptised by john the Baptist, were believers and good Christians. And this shall suffice to have spoke to his first grollery.  
His second is, That he makes excommunication the form of a Church, as we may see page the twentieth of his Book, where answering unto my Argument▪ by which I proved our Churches to be true Churches▪ viz. Because the saving Truth of the Gospel of Jesus Christ was preached, received, and professed in our Churches. To the which Argument of mine, he there thus replies. If you (saith he) mean the whole truth of Christ, it is well. But do not you know (saith he) that there dre three special visible marks of a true visible Church, The Gospel purely Preached, the Sacraments duly administered, and Discipline rightly practised? All which marks to gather the Church of England (for aught I know) is yet to seek. So that by these words of my Brother Burton, it is manifest, That in his opinion the Gospel-Form of a Church is to have Discipline rightly Practised. So that where Discipline is wanting, by his learning, there is no true Gospel form Church.  
But before I answer to this his grollery, I will say thus much to my Brother Burton, That Discipline rightly practised, is not one of the special visible marks of a true visible Church; and that for these Reasons.  
First, Because the Holy Ghost who better knew the essential marks of a true visible Church, than my Brother Burton, yet he in setting them all down, omitting that of Discipline, saith, Acts 2. 42. That they continued steadfastly in the Apostles Doctrine, and Fellowship, and in breaking of Bread, and in Prayers: So that according to this unerring description of the essential marks of a true visible Church; Wheresoever the Gospel is truly Preached, and where the Sacraments are rightly administered, and where there is the true Invocation of God (which is the third essential mark in God's Dialect of a true visible Church) there, there is a true Church, although there be no Discipline; and therefore I gather, that Discipline though a most excellent Ordinance, and much to be desired, and had long since been obtained, had not the Ildependents hindered it, makes not for the esse but the bene esse of a Church. And I will ever believe the Holy Ghost in this point, rather than my Brother Burton. And withal, I will live and die in this opinion, That the Church of England is a true Church (notwithstanding, whatsoever all the Sectaries can say to the contrary) because in the Church of England, the Gospel is truly Preached, and the Sacraments are rightly administered, and the Name of God is truly called upon; all which, if they were sufficient to make the Church of Jerusalem a true form Church, yea, and the first true form Church, according to my Brother Burtons' own learning, than they are sufficient to make the Church of England a true form Church.  
But a second Reason to prove that Discipline rightly practised is not the form of a church, is from my Brother Burtons' own words; for he everywhere saith, that the church of Jerusalem was a true form church, and yet she wanted that part of Discipline, of casting out corrupt Members; so that Discipline there could not then be rightly practised, if that church wanted that part of Discipline, and if it were not there at all as he saith; and therefore for that mark it does not make for the esse of a church, and for the bringing in of a Gospel form (as is said before:) and which is yet more, if excommunication be the Gospel form of a true visible church than all the Synagogues in Jerusalem, in Saint John the Baptists time were true form churches after the Gospel form; for Synagogue and Church in the holy Scriptures are all one; and in all the Synagogues they had excommunication, as in many places it is evident; and for instance these, John 9 22. For the Jews had argued already, that if any man did confess he was Christ he should be put out of the Synagogue; and in the fourtieth verse, in terminis it is said, that they cast out the young man, and in the twelfth chapter, verse 35. it is said there, that amongst the chief Rulers many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue.  
Many places more to the same purpose might be produced to prove that there was that part of discipline even in the Synagogues, and that in John's time, howsoever it was abused, as excommunication daily is amongst all the Sectaries at this day; and if we duly weigh and consider all things, this part of discipline was taken from the Jewish Synagogues, and from them brought into all Christian Churches; so that if that part of discipline be the Gospel form of a true visible Church, or one of the essential marks of a true visible Church, as my Brother Burton saith, I shall not need to take a great journey from Jerusalem, and john Baptists Churches, as my Brother Burton would have me go to visit all the other Christian Churches, to find in them excommunication, that Gospel form of a Church. I will leave that journey to their Itinerary Independent Predicants, who have nothing else to do, and will content myself with the Christian Synagogues and Churches, amongst the which John Baptist and Christ himself both conversed, preached, and performed all the offices of true Pastors; and in those Synagogues and Churches of Jerusalem, in all and every one of them I find the Gospel truly preached, the Sacraments rightly administered, and the name of God rightly called upon; and all those essential marks made that Church a true form Church after the New-Testament form, if the Scripture and my Brother Burton may be believed; and therefore I take notice of this as a special error in my Brother Burton, that he makes excommunication the Gospel form of a true Church, for which his tenant I believe he will find some moderate check or other from some of his brethren of the congregational way, who hold, that their particular explicit Covenant is the form of the Church; and this shall serve for answer to that second Grollery of my Brother Burton. His third Grollery is, that he saith, that the power of admitting, and casting out Members, was not in the Apostles and Ministers alone, but in the Churches, which is a notable error in my Brother Burton, and Contrary unto many places of the holy Scripture: for God gave the Apostles and Ministers of the Gospel only the keys, Matth. 16. & Matt. 18. and Matth. 28. and they that had the keys, and were the Stewards of God's family, could only open and shut the doors to whom they pleased without the people: and we see that the Apostles only in the second of the Acts without the people, received into the Church those three thousand first Converts; yea, and received Paul into their fellowship, contrary unto the Disciples and people's mind, Acts 9 and we know that Paul by his own power did excommunicate and deliver to Satan Hymeneus, and Alexander, and others, 1 Tim. chap. 2. verse 1. and we learn in the second and third of the Revelation, that the Lord writing unto the Churches sends his Epistles to the Angels as the chief officers, and blames them for neglecting their duty, in not casting out those wicked ones that were amongst them: by all which testimonies, and many more that might be produced, it is sufficiently evident, that the Ministers only aught by themselves to manage the government of the Church, and that it is their peculiar office, and the place of the people to yield obedience to what they do: and even out of 2. Cor. 2. the same may be gathered where it is said, he was excommunicate by many not al. And therefore it is a marvellous great error in my brother Burton to conclude, because Paul writ to the church of Corinth for the casting out of the incestuous person, therefore the power and authority lay in the people's hands, and not in the Apostles and Ministers alone: But these are the unsound conclusions that those of the congregational way gather too too often from the holy Scripture for the ingratiating of themselves amongst the people, whom they pretend much to honour, in telling them, that they have a power and interest in the government, as well as the Ministers have, and that the Presbyterians challenge this to themselves jolly, it is only to enslave the people, and to Lord it over them, and that worse than the Prelates; and for no other end I am most assured, did my Brother Burton bring in this cavil in opposition to my Argument: which not withstanding stands firm to prove that John the Baptist did by himself, and without the people execute his Commission, and receive Members into the Church, and that from his and the blessed Apostles examples, all other Ministers may take this example, and do the same, and that by Gods own appointment, as we shall see more fully in the following Discourse; and this shall suffice to have spoke to this cavil also of my Brother Burton, and all the Grolleries of the same concerning the Baptist, and his gathering of churches.  
But now to go on, after the Resurrection and ascension of Christ, and that the Apostles had received the gifts of the Holy Ghost, and at their first entering upon their Ministry, had preached unto the people, and that the people were pricked in their hearts when they heard them, it is said that the people addressed themselves only unto Peter, and the other Apostles, saying, Men and Brethren what shall we do? Then Peter said unto them, Repent and be baptised every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gifts of the holy Ghost, etc. Act. 2. 23, 24▪ then they that gladly received the word were baptised, and the same day were added unto them about three thousand souls.  
Here we may observe these two things.  
The first that the Apostles by themselves alone, without the multitude or church admitted the people into the society and company of believers.  
Secondly, that in the execution of their commission, they did nothing but according to their warrant, and according to their injunction that was given unto them by Christ; they propounded no other condition or terms for the making all and every one of them Members of the Church, but baptism and Repentance; the which when the people had accepted of, they were forthwith admitted, and that upon their own word and testimony, without any more ado, or further inquiry, concerning the soundness of their repentance, without any witness from others of their conversation, and without the voice, allowance or approbation of the people▪ or the multitude of believers in Jerusalem, much less of the whole Church, who were never joined with the Apostles in their Commission, or consulted with by them, whether they should be admitted or no into the Fellowship of the faithful, or demanded or asked by the people, whether it were not fit that they should take some time of further consideration, that they might walk with them, to the end that they might behold their conversation, and by their own experience might further be confirmed, that their conversion was sound and well: Neither did any call for at their hands, that they should make a public confession of their faith to the Church, and give in their evidences to the Congregation, that they were converted really, or that they should take a private covenant, or enter into the Church by way of a peculiar covenant: nothing of all this specified: But it is only related, that the people upon their being pricked in their hearts, applied themselves unto the Apostles, and that the Apostles by their own authority, and that power that was delegated unto them without reference to the Church or people, admitted them into the number of believers.  
I expected in this place to have met with general Burton, or cavalier Hanserdo, Saint George his chaplain, knowing what daring men they are, that they would have fought me here especially, and that they would have endeavoured with all their forces to have beat me from this ground, a place so advantageous, that they that are Masters of it may bid defiance to the powerfullest, and potentest enemies of the truth: and indeed I did so much the more expect their encounter here, and that they would have given me battle, and that we should have had a pitched field for it, because they have ever pretended an interest in it; yea, and challenge a right unto it, saying, that the church of Jerusalem is theirs, and which is more, they had by usurpation got this church into their hands, and had the possession of it, and having thus attained unto their design, being backed with great friends, some Tobiasses and Sanballets, they began to build castles in the air, and made Fortifications in their brain, and laid a foundation in their fantasy, upon which they built an Independent Church, consisting of no more than could all meet in one place, to enjoy all acts of worship in God's service, and pretended that this Church being the Mother-church, was to be an example and pattern to all the Daughter-churches, and that all Churches through the world must be governed after that model; and being by the assistance of many Sanballats and Tobiesses much strengthened, as I said before, they began to insult, and to give laws of government to all Churches, and to gather and set up churches after their own model, and being much assured of their own strength, they bad defiance to the whole world, flinging and casting their Gloves to all their enemies assembled and not assembled; whereupon I being a Commander in the Presbyterian Army, and taking up the Glove came out against them, and by divine assistance reduced this place, and took it from them which they had sometime unjustly detained from the Presbyterians, to whom indeed it belonged by the right of inheritance and succession: I say I having by conquest taken this strong city from the Independent usurpers, that now labour to manage all government by sea and land, in church and state, pretending they are Saints, and that the Saints must govern the world; and being in the possession of it, I expected that those two confiding Commanders, Saint Hanserdo, valiant and venerable old Henry being so completely armed as he was, with his sword, and Photions' Hatchet, and with his great white baskethilted beard, that both of them assisted also with I. S. would have come out in battle against me, and would not have left the field, as Van Trump lately left the sea, especially seeing in their march they all passed by the church of Jerusalem, and having also so great an advantage against me, they being three to one, which makes me conceive that they are all, either desperate cowards, or terribly treacherous, and in that regard are not fit to be Generals and Commanders any longer in so great an Army as that of the Ill-dependents; yea, this their declining battle with me makes me boldly conclude of them, that they deal unmanly on all sides: for if the church of Jerusalem be theirs, and that they have any interest in it, or a right unto it, why did they not now engage themselves in her quarrel, and fight for her, especially when all their Army lay in the field? certainly it had been much for all their honours now to have shown their valour: and therefore, they all of them not striking a stroke, proclaim unto all the world their want, both of animosity, and all heroical virtue, and their want also of honesty, in that they pretend a right unto that they have no just title or claim to, and for which they dare not fight, in that they amuse the people, and stir up factions on every side, and all to strengthen their own party, for the making of a groundless combustion in Church & State, telling the people that they have power and interest in the government of the Church, and that authority and jurisdiction only belongeth unto the Presbyters, which they ought always to exercise in the name of the Church, and thereupon they persuade them, that if they relinquish this their right unto the Presbyters, they will more Lord it over them then ever the Prelates did; and they teach them farther, that this right is derived unto them from the example of the Church of Jerusalem, and the other Primitive Churches, who when they were cast into a Gospel form, as they say, the Apostles and Ministers had not the sole power of governing them, but the people also were joined with them, and that they are all of them to have their voices, both in electing of officers, and in receiving in of Members, and casting out of any offenders as well as the Presbyters and Ministers, and wish all the people to stand and continue in that liberty wherein Christ hath made them free; these and such like unsound Principles they season the people with, for the enraging of them against the Presbyters, and take all occasions to pervert the holy Scripture, for the maintenance of their newfound way of Independency, and labour continually by shifts and juggle to evade the dint of any Arguments that are brought against them, for the proving that the power of government in the church resideth in the Presbyters and Ministers hands, both for the admission of Members, and the casting of them out, as it did in the hands of john Baptist and the Apostles, and Disciples, who only had the authority with the keys committed unto them by God himself, and who only exercised it in their days, as by innumerable examples may be proved, as by that of John the Baptist, and the Apostles in the church of Jerusalem, which latter example, both my brother Burton, and J. S. pass by with great silence, wherein they deal most dishonestly, as I shall by and by make appear. But for the example of John the Baptist, my brother Burton set upon that at first, pretending to the people, that the example of john's gathering in of people by his sole authority was not binding, because as he saith it was extraordinary, and that the Churches and Assemblies gathered by him were not formedinto Christian Churches, these are his words, page 16. and that those Churches only which were put into a Gospel form after Christ's Ascension are to be a pattern of government unto all christian churches to the end of the world; and he saith, if we visit them, we sh●ll find that in them the power of admitting and rejecting Members was not in the Apostles and Ministers alone; and for an instance of this he bringeth in the Church of Corinth, 2 Cor. 2. which he saith is a sufficient precedent to all churches: and thereupon concludes, and so persuades the people, that the example of John the Baptist in receiving in and admitting of Members by his sole authority, cannot be an example & pattern to the Ministers under the Gospel to do the same; and therefore labours with all his power to evade the dint of that Argument by such turn and evasions as these, telling the people, That those Congregations that were gathered by him, not being in a Gospel-Form, nor moulded up after the New Testament form, cannot be bindingly presidential; and therefore for our imitation, he affirms, we must necessarily come to the Christian Churches constituted by the Apostles, after Christ's Ascension; as that one for example, the Church of Corinth, in which, saith my Brother Burton, The people had authority of admitting and rejecting members, as well as the Apostles and Presbyters; and therefore, those primitive and Apostolic Churches only, are to be a pattern of imitation to all Christians and Ministers of governing by, and not that of the Baptist; and by this their craft and juggling, and by these fallacious means and unwarrantable ways, my Brother Burton, Hanserdo Knollys, and I. S. with all the fraternity of the illdependent Predicants, having prepossessed the people with a prejudicated opinion against their faithful Ministers, as if they affected a lordly power over them, and more than Prelatical: They have, I say, by this craft so infatuated them, that there is scarce left an ear open in many of them to hear the just defence of the Presbyterians, or an eye to see or read what they can say for themselves, and against all their calumnies; which wickedness and deceitful dealing of the Ildependents itinetary Preachers is unexcusable. But because my Brother Burton not only carp at the example of john the Baptist, but likewise at those I brought of the Eunuch, of Paul, of Cornelius, of Lydia, and of the gaoler, Mr. Knollys also joining with him in this good service and skirmish; the which after that both himself and Absurdo Know-lesse (for so he may truly be called) had spent their breath and strength to evade, and yet perceiving evidence of truth in them so apparently perspicuous, as it dazzled their eyes, they cry out, that those were extraordinary examples, and not binding, because those being baptised, were not admitted or received members into any particular Church, but into the Catholic visible Church; and therefore, say they, those examples are not for our imitation, we look only for the example of such Churches as were cast into a Gospel-Form, and into the mould of the New Testament-Form.  
Now, what a height of wickedness is it in these men, thus to trifle for the deluding of the simple people, and to pretend unto them, that there are divers ways of admitting of members into Christ's Church? one way of admitting members into the Catholic visible Church, and another of admitting members into a particular Church, when in truth there is no difference; for he that is a member of any particular Church, is a member of the Catholic, and so on the contrary, as by the examples both ordinary and extraordinary by me produced, is sufficiently apparent; for they were all admitted after one and the same way; and I had two examples of receiving in members into Churches constituted after the New Testament Form; as that of Jerusalem and Damaseus, both Churches according to the Gospel-Form; and there were there three thousand received members at one time in the church of Jerusalem, without any of those conditions they require at their members hands; and Paul also was received a member of the Church of Damascus, upon the same terms that all the rest were; and therefore the example is bindingly presidential: And these two examples are taken no notice of, but are passed by; and all the other counted extraordinary by them: And the people by this means are deluded and miserably abused.  
Now can there be a greater imposture or deceit in any that pretend unto Religion and honesty, then that in these men? When they say in their writings upon all occasions, produce us some examples of Churches according to the New Testament Form, wherein any members were admitted by the Ministers sole authority, and without the consent of the people, and without those conditions we require of all such as are to be admitted members into our Churches, and then you do some thing? Can there, I say, be a greater deceit in any men, than this of theirs, to make the people believe that there hath never been any such example produced; when notwithstanding I had set that example of the Church of Jerusalem, and that of Damascus, both constituted after the Gospel-Form before their eyes? in both of which, their members were admitted by the sole and alone authority of the Ministers of those Churches, without the consent of the people, or without any of those requisites they now demand of their members in all their new gathered Churches; By which their proceed, they make themselves guilty before God, and all men of indirect dealing, and of withholding the Truth from the people in unrighteousness; and manifestly declare unto the world, that they are resolved against all the Light of the Truth, obstinately to persist in their erroneous ways, which is the greatest height of impiety and wickedness in the world, and no less than to resist the Spirit of God: For if there had been but the least dram of candour and fair dealing in them, they would never have uttered such words; and had there been but any Christian honesty, and love to the peace of the Church in them, they would not have passed by the Church of Jerusalem, and that of Damascus' unsaluted, and without taking any notice of them, and fell upon the examples of the Eunuch Cornelius, Lydia, and the gaoler, and then pretend that they were extraordinary.  
But that all men may see my fair dealing with them, and (if it be possible) that I may undeceive the deluded people, I will in this place to gratify my Brother Burton, and Absurdo Know-lesse, set before their eyes the examples of the two Mother Churches in their Gospel-Form: viz. that of jerusalem & Samaria, that so by the mouth of two witnesses, the Truth may the better be confirmed.  
Now, because they took no notice of the Church of Jerusalem in my former Book, but pass it by as not worth the regarding, I shall desire them at this time, and all those that read this Book, duly to consider how members were admitted there, not only at one time, but always: And I shall desire them likewise, seriously to weigh the practice of that Church in the admitting of their members: the example of which, according to their doctrine, must ever be followed and imitated.  
And because my Brother Burton says, That the other Churches also are to be taken in for the making up of a complete pattern, I will produce two other form churches after the New Testament Form among the Gentiles, and them eminent ones, that there may be no want of witnesses; for the confirming us in the right way of gathering Churches, and for the receiving in of members.  
First therefore I shall entreat the Reader to look into the second chapter of the Acts where he shall find at the first admission there were three thousand souls taken in and made Members of that Church by the sole power of the Apostles, and where the people had no voice in the admission of them: neither was it required that they should walk sometime in fellowship with them, that they might have experience of the truth of their conversion; neither was it required of them that they should make every one of them a public confession of their faith, and bring in the evidences of their conversion, or that they should enter into a particular explicit Covenant, or that they should have the consent of the whole Church; nothing of all this was required there; neither had the people any hand in the admitting of them, but the Apostles by themselves and by their sole authority managed the whole business; for those that were converted and pricked in their hearts applying themselves unto the Apostles said, Men and Brethren what shall we do; and the conditions upon which they admitted them upon their repentance were these only; believe and be baptised in the Name of our Lord Jesus; the blessed Apostles were not acquainted with our new model, nor with the conditions of the new Congregations. But by the way let me tell the Illdependents that the Apostles and Disciples had then a just ground of making such conditions, if ever any had; for they might with great reason have said, howsoever these souls be not miracle proof, but that they are wounded to the heart by them, and by the Sermon of Peter; yet we are not by and by to confide in them and to admit them into church fellowship, unless they will walk some time with us that we may have experience of the truth of their conversion; and unless also they will make all and every one of them a public and particular confession of his faith, and bring in the evidences of their conversion, and enter also into a particular explicit covenant for observing all the Laws of membership, and that they come in by the general consent and approbation of the church. I say if ever there was a time that these conditions might have been required by any, it might then especially have been, because all those had had their hand in crucifying of the Lord of life, as Peter told them; and therefore they might all be well suspected that howsoever for the present they were all struck into a trembling condition, yet that they could not judge upon so short a time of the soundness of their conversion, and therefore they might well have urged all the former conditions, and chief because they had our saviour's own example freshly before their eyes in the second of John where it is related that he would not commit himself unto men which had been convinced by his miracles, although they believed in him; so that I say in that regard, when Christ would not commit himself unto them, the Apostles and Disciples might much more have pretended in all these regards that they had no reason to confide in these men until they had had better experience of them for the truth of their conversion. But when neither the Apostles nor none of all the Disciples so much as urged any conditions upon them beyond the commission given them by Christ; to wit, Repentance, Faith and Baptism: the example of this church is for ever binding to all churches, that they in the admission of their Members should do the same, and they that propound other conditions do no less then accuse the Apostles of injustice and imprudency, as of taking that authority into their own hands from the people, and of so suddenly and without any deliberation admitting of Members into church-fellowship which ought, according to my brother Burtons' doctrine, ever to be done with great caution, who saith in his 14. Page Multa cautela non nocet; adding moreover that in things weighty we cannot be too wary, in regard they look not so much at circumstances in conversion as the substance; and in regard also there ought to be a provident care for preventing inconveniences and scandals; seeing turpius ejici●ur quam non admittitur hospes, it is easier for a guest to be kept out then to be cast out; by all which his expressions and by their daily practice they do no less then proclaim unto the world that the Apostles took too much upon them and were not so prudent in the admission of Members into church-fellowship and communion as they should have been: for if they did not accuse the practice of all the Apostles of deficiency, why do they not follow their examples? and why do they impose new laws of admitting of Members and other conditions, then either Christ the King of his church, God blessed for ever, or his holy Apostles did? Which whether or no it be not one of the presumptuous and blasphemous wickednesses, both in the Ministers and the people that exercise this new Government, that ever was in the world, I leave it to the judgement of all conscientious and solid Christians. This one example in the church of Jerusalem might be a sufficient precedent for all church's imitation for ordinary admission of Members into church-fellowship. But I will produce other admissions in the same church, that there may be no want of witnesses to corroborate this truth.  
In the last verse of the second chapter, besides this first admission, in terminis it is said there, that the Lord added daily unto the Church such as should be saved. Here we find additions of Members upon additions; for they were daily added (saith the Scripture) and that by the Lord and King of his Church Jesus Christ, and that upon the former conditions; for we learn of no other: viz. of repenting, believing and being baptised: Here we find nothing of walking sometime before their admission, here is nothing of public confession of their faith, nothing of bringing in of the evidences of their conversion, nothing of a particular explicit Covenant, nothing of the consent of the Church; the Lord Jesus whiles the Government of his church, whose yoke was easy and his burden light, lay upon his shoulders, and as long as the rule lay in his own hands, and before it came to my brother Burtons' fine white fingers, (which he saith in his learned Epistle that some of his friends would not have him foul with me) I say whiles the Government of Christ's Church lay in his own hands, and before it came to my brother Burtons' fingers, and into the paws and clutches of those of the congregational way; all Christ's Disciples and precious ones were admitted into church-fellowship without that heavy burden of those conditions they have most arrogantly brought into the Church of God; by which in as much as in them lies they have not only put the whole world in a combustion, but most blasphemously dis▪ throned Christ, preferring their own vain traditions before his most holy Laws, and doing all in the church's name, and enslaved his people, whiles notwithstanding they pretend they set up Christ, upon his Throne, and they preach the liberty of the gospel unto the people, which is most impiously to juggle on all sides. But now to go on to the other precedents of admitting Members in that Church.  
In the fourth chapter we have it recorded, verse 4. that many of them which heard the Word believed, and the number of the men was about five thousand: And all these were admitted into church fellowship and into the Communion of the Saints, and that by virtue of their believing Repentance and Baptism, as the Scripture relateth. Here is nothing recorded of walking any time, for they were suddenly admitted, here is nothing of a public confession of their faith, nothing of bringing in the evidences of their conversion, nothing of an explicit particular Covenant, not a word of the consent of the people. And yet this was the first form Church after the New Testament form; by all which it doth sufficiently appear, that all▪ the practice and prattle of the new gathered Churches hath neither precept nor precedent for it in the Mother Church. But it is not amiss to produce an example or two more, omitting many through the Acts.  
In the fifth chapter, upon the sudden and miraculous death of Ananias & Saphira, and through the other wonders and miracles that were wrought, it is said▪ that believers were the more added unto the Lord, multitudes both of men and women: that is to say, many more Congregations and Assemblies of believers were added to the Lord and admitted to be Members of that Church; And all these also were admitted to be Members by the Apostles sole authority, and that as soon as they offered themselves to be entertained without any of those conditions they now require in their new gathered Churches: And yet let me tell the Independents by the way, that at this time also the Apostles and Disciples might have challenged a right to have propounded those conditions, if they might at any time have been urged upon the people: for they might have suspected, that this sudden conversion proceeded more from the miracles then from any sound conviction of them from the conscience of their sin: And therefore they might have urged that it was now very fit that they should propound some other conditions of admission than they had formerly imposed upon them; and that it was requisite and convenient that they should now walk sometime in church-fellowship with them, that they might have more & better assurance of their real and true conversion, and that they ought therefore before their admission be urged to make all and every one of them a particular confession of their faith, and bring in the evidences of their conversion, and enter into a particular explicit Covenant for the better preserving of Church Communion; especially they seeing now before their eyes a precedent of so gross hypocrisy and false dealing in Ananias and Saphira, and what a consternation came upon the whole church by it, and by the which also God was so much displeased: therefore I say in all these regards they might then with very good reason, if at any time, have urged all those conditions, and withal they might well have added, that they should not be admitted without the consent of the whole church, of all which when there is no mention, it is abundantly evident that they were received into church communion without them and that by the sole authority of the apostles, which is left for a rule for all other churches to the end of the World of admitting Members after the same manner; which when the Independents in all their new gathered churches daily swarve from in their admission of Members, they are in their so doing prevaricators both against the precept of Christ the King of his church, and against the example of the blessed Apostles, and against the example of the church at Jerusalem, which was the first form church after the New Testament form; by which practice of theirs they make themselves offenders in an elevated nature.  
Now I will add one example more of ordinary admission of Members, and that in the same Church, chap. 6. it is said, verse 7. that the Word of God increased, and the number of Disciples multiplied in Jerusalem greatly, and a great company of the Priests were obedient to the faith. All these also were by the Apostles sole authority admitted Members of that Church: And here likewise the Apostles and Disciples might upon very good ground have urged the imposing of new conditions of admitting Members, if they might at any time have done it, in regard of those priest's, for they were notoriously known to have been Christ's enemies in his life and death, and ●ad a great stroke in his crucifying, and therefore if the Disciples were afraid of Paul, as it is related in the ninth chapter, because he had persecuted the Church, and in that regard were unwilling that he should be a joint Member with them, they had very good warrant here of being afraid of this great company of Priests, and might therefore have desired that they might not be admitted Members into Church-fellowship, till they had walked some time with them, that they might have some testimonies of their true conversion, and that they might also for the satisfying of the whole Church, every one of them make a particular confession of their faith, and bring in the evidences of their conversion, and enter into a particular explicit Covenant, and be received in by the consent of the whole church; all these things I say they might have urged with great authority, and have been as well afraid of these Priests as they were of Paul: Now in that the Apostles admitted here of all those Priests, as they did of Paul, Acts 9 by their sole authority, and without their either walking with them in Fellowship some time, or without a public confession of their faith, or bringing in their evidences of their conversion, or without a particular explicit Covenant, or without the consent of the people; I say in all these regards it is manifest to all such as will not put out their own eyes, that all the Independents that impose other laws upon the people in their admission of Members into Church-fellowship with them, are Trangr●ssors in a high degree against both the command and example of Christ, who admitted of all that came to him, and refused none, and against the example of all the holy Apostles, and against the practice of the Mother Church, and the first form Church after the New Testament Form; and therefore, I will be bold to say thus much, That all those Ministers and people of the Congregational by-path, that shall notwithstanding all that I have now set before them out of the good Word of God, still persist in their unwarrantable practices against both the prec●p● and precedent of Christ, the King of his Church, and of all his bl●ss●d Apostles, they will be found fighters against God; and i● they do not all of them, that have had their hand in these unwarrantable proceed, speedily repent, and relinguish th●se the●● rebellious courses, they will highly provoke the Lord & King of his Church, to come out in wrath and indignation against them. And who knows but as he let the devil lose upon the sons of Sceva, those exorcists, for abusing his Authority, and using his N●m● for all their wicked deal, I say, who knows but the righteous and just God may in like manner, if they will still persist & go on in these wicked and ungodly courses, to seduce his people, and pretend that they have authority from him, for their preaching and practising of all these things, notwithstanding they have neither precept nor example for them in all the holy Word of God, that he may in justice let the devil lose upon them, for the beating of them all out of their TUBS? Certain I am, they by all these their deal, highly provoke the Lord to jealousy, and that daily; so that if the Christian Magistrates do not take some speedy course for the vindicating of God's honour, I do verily believe, the Lord will from Heaven show some fearful judgement upon this whole Kingdom, and visit it with so many plagues, and such sore calamities, as all the Inhabitants thereof, will desire, & wish, that the Mountains may fall upon them, and the Hills cover them from the presence of the Lamb, and from him that sitteth upon the Throne; the which, that they may not happen upon this Nation, shall be my daily & constant prayer. And this shall serve to have spoke concerning the Church of Jerusalem, the first form Church, and concerning the ordinary admission of members in it. I will now come to the Church of Samaria, and that of Corinth, and Ephesus, all form Churches, according to the Gospel-Form, and briefly show how members were admitted into them all, and by whom, and upon what conditions; that all men may see there is no want of precedents to convince the Ildependents of their Grolleries.  
In the eighth of the Acts it is related there, that through the miracles of Philip, and through his preaching the things concerning the Kingdom of God, and the Name of Jesus Christ, they were baptised, both men and women, from the greatest to the least, Verse 10, 12. And were all admitted unto Church-fellowship, and that by Philip's sole authority; and this his method of gathering of Churches, was ratified by the authority of the Apostles, Peter and John, and the whole college of the Apostles at Jerusalem. And this was a true form Church after the New Testament Form: For in this Christ himself had planted a Church, and converted many, as it is at large set down in the fourth Chapter of the Gospel of Saint John; and here it is said, That the people with one accord, gave heed unto those things that Philip spoke, and that there was great joy in that City, Verse 6, 8. And that they were all baptised both men and women.  
Here we have neither any walking required at their hands, for he better assurance, either of Philip or the Church, of the soundness of their conversion: Here is no public confession of their faith required before their admittance into Church-fellowship: Here is no evidences of their conversion called for: Here is no particular explicit covenant demanded of them: Here is no consent of the people desired before their admission into Church communion, and yet this was a Church established according to the Gospel-form. So that according to the practice of the two Mother churches in Judea, and Israel, all believers were admitted members, and received into Church-fellowship, without the conditions those of the Congregational way now require of all those of their new gathered Churches: Whether therefore it be not a high presumption and arrogancy in all the Independents, to slight the Laws of Christ, the King of his Church, and the example of Christ himself, and the example of all the blessed Apostles, I leave it to the judgement of all prudent and advised Christians. I will now to satisfy my Brother Burtons' desire, visit some Churches of the Gentiles, form according to the New Testament Form; and I will first in this visitation, begin with that Church which he himself hath set before all Churches for a pattern of imitation, viz. the Church of Corinth.  
In the eighteenth of the Acts it is recorded, that when Silas and Timothy were come unto Paul to Corinth, the Jews refusing to receive the Gospel of Jesus Christ, that he shaken his raiment against them, and said unto them your blood be upon your own heads, I am clear, from henceforth I will go unto the Gentiles, and departing thence, he entered into one's house named Justus, one that worshipped God, and preaching the Gospel there, it is said, that Crispus a chief Ruler of the Synagogue, believed on the Lord with all his house, and many of the Corinthians hearing, believed, and were baptised.  
Here we see in a Church put into a Gospel form, the Members of that church were admitted by the sole authority of Saint Paul, and that barely upon their hearing and believing; for the Apostle required no other conditions of them for their admission into church Fellowship, he said not unto those many that were baptised, that before they could be made Members of that church they must walk some time with the church, that they might have experience of the truth of their conversion; neither did he enjoin them for satisfaction of the people, to make a public confession of their faith, or to bring in the evidences of their conversion, or to enter into any particular explicit covenant, or to have the consent of the whole church, nothing of all this did Paul require of the Corinthians in this church after the Gospel form; but following Christ the King's commission upon their Faith, Repentance, and baptism, he by his own and sole authority admitted them. The same way of admitting of Members we shall find in the Church of Ephesus, as it is at large to be seen in the nineteenth chapter of the Acts, where the manner of admission of Members there is fully set down, and that was a Church also my Brother Burton sets down amongst those that must be brought in for the making up of a complete pattern, now in all those Churches they were all admitted upon Christ's own terms, and by the Apostles and Ministers sole authority, without either walking sometime with the Church, or without any public confession of their faith to the Congregation, or bringing in their evidences, or entering into any private explicit Covenant, or without the consent of the people. How unsufferable a thing▪ therefore is it now then in all those of the congregational way, to demand other conditions of all their Members before they can be admitted into Church-fellowship with them, than those that Christ the King of his Church, and all his blessed Apostles demanded? If this be not the highest point of presumption that was ever heard of, I leave it to the consideration of the very ruggedest Independents upon due deliberation, desiring they may all seriously lay it to heart, and timely repent of it: for if they do not they will indeed be found fighters against God, and dis-throners of Christ the King, when they shall slight both his laws and example, and the example of his blessed Apostles, and the practice of all those glorious Gospel form Churches, and set up new laws and examples of gathering Churches, and of admitting of Members, whereas in all the New Testament we have but one way of admitting of Members, whether in an ordinary way, or an extraordinary; for they that are made Members of any particular Church, by virtue of that they are made Members of the Catholic, and those likewise that are made Members of the Catholic Church, may by virtue of their admission into it, be Members in any particular Church, as I shall prove by the Independents own Principles. And as for the ordinary way of admitting of Members, I have proved it from the foregoing examples, and the Primitive practice, that it was upon condition only of Repentance, Faith, and baptism, and Christ required no more; and for the extraordinary way if it be evinced that that was after the same manner, and upon no other conditions, than all men may see into what a desperate condition of Rebellion all the Independents have by their new ways plunged themselves into, and may withal well perceive the vanity of all those cavils my Brother Burton, and Master Knollys made against my following Arguments. Now that they may see how, and upon what conditions all Christians were admitted into the Catholic visible Church, it will be worth their pains to look upon the practice of the holy Ministers of the Gospel, both Evangelists and Apostles, who were all directed in what they did, by the special command of Christ himself; And therefore fare more worthy of imitation than our Independents practices▪ Now we may take notice, that when the Angel appeared unto Cornelius, in the tenth of the Acts, he sent him unto Joppa, to call for one Simon, whose surname was Peter; he did not send him unto the Church in Joppa. And it is related that when Peter came to Cornelius, and that he had recited unto him the manner of the vision, and that he was commanded by the angel to send for him; it is further also declared what Peter there did, and that he said, of a truth I perceive that God is no respecter of persons, but in every Nation, he that feareth him, and worketh righteousness is accepted with him. And after a Sermon made unto Cornelius, and all that were assembled there with him; It is said, that the holy Ghost fell on all them that heard the Word, and that all the believers that came with Peter, were astonished at it, for they heard them speak with divers tongues, and magnified God. Then answered Peter, can any man forbidden water that these men should not be baptised, which have received the Holy Ghost as well as we? And he commanded them to be baptised in the name of the Lord. Here we see first, that Peter was sent unto, and not the Church: Secondly, that he admitted Cornelius and those that were with him into the number of believers, and into the fellowship of the Church by his own authority, and never consulted with the Church to ask their leave or voice, but concludes the business with an interrogation, which hath a greater force of binding that no man ought to hinder any believer from coming into the society of the church and communion of Saints, in whom the graces of God's spirit evidently appear, as in these; so that if either the Ministers come into their houses, or they go into the Ministers and make sufficient testimony by themselves of their faith, and that they fear God, of what nation soever they be, they are by the Ministers to be admitted; the congregation hath nothing to do to hinder any such, nay, they may not, it is more than belongs unto them; neither did those that came with Peter intermeddle in that business, or require a covenant at their hand, or a public confession of their faith.  
Again, when the Lord of his infinite mercy was purposed to reveal himself unto the Eunuch in the 8. of the Acts, he sendeth Philip the Evangelist unto him, whom he found reading in his chariot, the prophecy of Jsaiah, and after that he had interpreted unto him that prophesy, and preached unto him Jesus and baptism in his name it is related, that when they came unto a certain water, the Eunuch said unto him, what doth hinder me to be baptised? and Philip said, if thou believest with all thine heart, thou Mayst: And he answered and said, I believe that Jesus Christ is the son of God: and he commanded the chariot to stand still and they went down both into the water, both Philip and the Eunuch, and he baptised him. Here we see that Philip and not the church was sent unto the Eunuch, and that Philip by his own authority, and upon the Eunuch his own testimony, without any reference unto any church, or without consulting with any Congregation, admits him into the number of believers, and makes him a member of the church, and here was neither a public confession required of him by any of the church, or any Covenant exacted by the people: and so when Saul in the 9 of the Acts was fallen down out of astonishment, and afterwards was converted as the story there fully declareth the whole manner of it, the Lord sent one Ananias a Disciple, and Minister unto him; he did not send the church unto him, neither did Ananias when he came to Saul, say unto him, I will consult with the church to see whether they will admit thee to be a member, for thou hast greatly wasted the church, and made havoc of the Saints, and therefore I will have their approbation and consent, and I will have thee first walk with the Church some time, that they may behold thy conversation, and then thou shalt make a confession of thy faith publicly before the Congregation, and give in thy evidences of the truth of thy conversion, and enter in a private and solemn covenant, and so be received and admitted. But without all this ado he baptises Paul and admitteth him into the number of believers, and makes him a member of this form Church, & that by his sole authority, and he was received immediately among the Disciples at Damascus without any reluctation, or so much as any scruple, and straightway he preached Christ in the Synagogue that he was the Son of God; he was both ordained and put in office without the approbation and consent of the people, who knew nothing of the business, but only stood amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the high Priest? The Ministers in those days when they were all taught of God, they only admitted Members by their own authority into the church, without the approbation of the people; but in these our days, wherein people have gotten itching ears, and teachers after their own humours (such as S. Paul speaks of in his Epistles to Timothy) they teach a new doctrine, and bring forth new borne lights, to the darkening of truth itself, and to the bringing in a confusion of all things. See what Saint James saith in his fifth chapter to all churches and christians in the world, Is any man sick, saith he? let him send for the Presbyters of the churches, and let them pray over him, etc. and the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him. The Apostle James here sends all christians to the Presbyters of every church, who had the power of the keys delegated unto them for spiritual comfort, and whose office only it was to pronounce pardon and remission of sins unto the sick upon their true Repentance, if they had offended and sinned against God in the time of their health, and so scandalised the Gospel and the Church; and it was the Presbyters place and office to admit them again into the fellowship and communion of the Saints upon their cordial and untained repentance, and that without ask the church any leave; for as the Presbyters only had the power of casting out offenders out of the Church, so they only had the authority of receiving them in again upon their repentance, and not the Church; so if we look into all those Epistles that were written unto the seven Churches of Asia, in the 2. and 3. of the Revelations, we shall find them all directed to the Angels of the seven Churches, which is as much as to say, to the precedents of every several presbytery established and constituted in every one of those Churches; which is a sufficient Argument to me, to prove a counsel or college of godly Ministers in every one of those cities, according to that of Paul to Titus, chap. 1. verse 5. for this cause left I thee in Crect that thou shouldest ordain Presbyters in every city, not one but many. And in the 14. of the Acts, verse 23. and when they had ordained them Presbyters in every Church, etc. many Presbyters, a college of them was appointed to every Church: and so in the 20. of the Acts, there were many Presbyters who had the charge and government of that Church committed unto them in common, ver. 28. there was a college of them constituted in that church, and therefore for order sake (which the light of nature teacheth) they must have a precedent, who by the way of excellency, and to distinguish him from the other, is called an Angel, as the inscription of the Epistle, Rev. 12. 1. declares, saying, Unto the Angel of the Church of Ephesus. As in our dialect, when we speak of the great counsel of the kingdom, or of the reverend assembly of Divines, if there be occasion of distinguishing the precedents of those counsels from the other Judges in those assemblies, we say, Master Speaker in the house of Lords or Commons; or of the precedent of the Ministers, we say, Master Prolocutor; and if any have occasion to write to either houses or to the Assembly, they direct their letters to the Speakers, or to the Prolocutor, who communicates them to each Assemblies, as being the precedents of each Society, and yet none of all these precedents by that their place of honour and eminency have any more power or authority then the rest, but only in the casting voice when the parties upon any occasion are for number equal, and for appointing of the times and places of meeting, and for the methodical and orderly carriage of the business; yea, it is ever observed, wheresoever there is a precedent, there is a college or council, or a court; nature dictates this, and the custom of all nations proves it: and withal, by the same light of reason that counsel or college to whom God himself writes and directs his letters for redressing of abuses, has the power in their hands for the rectifying of things amiss, and that it peculiarly belongeth unto them, as to the Magistrates invested with authority, to order things according to direction, and to punish and cast out offenders; and that by their own power, without the consent and approbation of the people, as it is now in the great council and Parliament of the kingdom; who make not the people acquainted with what they have to do, but so far as it pleaseth themselves, and not out of any duty: And so it was in the government of God's Church by the first constitution, every Church consisting of many congregations, were governed by a college of Presbyters, as that of Jerusalem, and this of Ephesus, and the other six Churches; in all the which the Presbyters by their sole authority governed them according to God's Word, without taking the people into council with them, who were not where joined in commission with them: and therefore it is most apparent by those examples I have now produced, and many more that might be added; and from the commission that Christ gave to the Apostles, and in them to all Ministers, that the people had not their voices, either for the admitting of any to be Members in any church, or in the casting out of any for their delinquency, much less have they authority to require a public confession of their faith to be made unto the congregation, or to exact of them to bring in the evidences of their true conversion, or to require that they should walk with them some time before admission, or to enter into a solemn private Covenant before they be admitted as Members, for we have no precedent for any of these things in God's Word, much less any command, only in Acts the sixth, there is mention made, that the Apostles for the freeing of themselves from all unnecessary encumbrances, and that they might the better attend upon their ministry and preaching, gave the people liberty to make choice of their own Deacons, but still keeping the power of ordaining them in their own hand, which always was arbitrary in them whether they would exercise it or no, neither would the Apostles have ordained them, unless those that were to be ordained, had been men so qualified as they had appointed; for otherwise, it lay in their choice whether they would ordain them or no. But that ever the congregation or people had the power of admitting of members, or of ordaining of Officers, it is not where extant in God's Word: But that the women should have a voice in the Church, either for receiving in, or casting out of members or officers, or should have any thing to do with Peter's Keys, it is against the law of God and nature: For Paul in the first Epistle to the Corinth's, 14. makes it one of the marks of confusion in any Church where women have their voices, saying, God is not the Author of confusion, but of peace, as in all the churches of the Saints; and in the next verse following in express words saith, Let your women keep silence in the churches, for it is not permitted unto them to speak, but they are commanded to be under obedience, as also saith the law: and if they will learn any thing, let them ask their husbands at home, for it is a shame for women to speak in the Church. And what Saint Paul writ to this Church of Corinth he writ to all Churches, and proclaims that what he writ to them were the commandments of the Lord, ver. 37. so that God had commanded that the women should not speak in the Church, and saith that it is a shame they should: and yet in these our days, in many of the new congregations, they have their voices in choosing of officers and admitting of Members, and have all of them Peter's Keys at their Girdle, and make learned parts of speech in the congregation, and dispute questions and debate of matters and give their reasons con & pro as it is credibly reported and others of them set ●orth and print learned Treatises in polemical Divinity with great applause and admiration of the Independent Ministers who cite their authority, and quote them in their writings as classical authors, to the shame of the Nation and ludibry of Religion: and howsoever there is not any that shall more honour the truly virtuous and pious of that sex than myself, yet I must confess when I see how far they become transgressors of the law of God and do those things that the holy Apostle hath not only forbidden, but proclaimed a shame; I cannot but exceedingly blame them, and those Ministers that allow of and approve of such rebellion against God and nature. And as if it had been the special care in the Apostle to prevent this evil of women's intermeddling in matters of the Church, he foreseeing the confusion that would be brought in upon it: In his first Epistle to Timothy, and in him to all Ministers, to whom the Government of the Church was committed, he gives him direction how to behave himself in the house of God, which is the Church of the living God; in chap. 2. verse 11. 12. he saith. Let the women learn in silence, with all subjection; for I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence; for Adam was first made, than Eve; and Adam was not deceived, but the woman being deceived, was in the transgression, etc. Here the Apostle again and again, twice in these few words, enjoins them silence in the church, and imposes upon them subjection and obedience: I suffer not, saith he, a woman to teach or to usurp authority over the man, but to be in silene; and he giveth his reasons of this his command, because saith he, Adam was first made, not by the woman nor of the woman, but the contrary; and therefore she may usurp no authority over the masculine sex, especially in God's matters, and she is to be the disciple of the man, and not the man her scholar: and therefore that superiority that the God of order had established upon the man in the first creation, he doth now re-establish upon him again in his holy Word, after all things through sin had been disordered and confused; and commands the woman to be both subject and silent, especially in the Church. Another reason of this his command is, because the woman was first in the transgression, and was the cause of Adam's fall, as he accuses her, and her disputing and voicing of it then brought confusion upon all mankind; and for this her so doing, S. Paul concludes for ever hereafter, that she ought to hold her peace & be in subjection to her husband, and aught to learn in silence at home, but more especially in the Church; for if they come to voice it once again in the Church, as Eve brought confusion upon mankind by her disputation and reason, so these with their loquacity and babble and confusion of voices will bring in a new Babel into the Church and State, as they have prettily well already begun to do. Saint Paul saith, I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. Here the Apostle as in the place above cited, out of 1 Cor. chap. 14. commands them silence, and permits them not to speak, and expressly forbids them to usurp authority over the man, that is, the viril sex. Now I appeal unto any understanding creature, whether or no, to make large parts of speech in the Church (as many of them upon occasions do) and dispute and give their reasons con & pro, be not to speak in the Church? and whether to have their voices in either admitting of Members or Officers, or in the casting of them out, be not to usurp authority over the man? for all the world knows, that they that have the power in their hands of either admitting of any into the fellowship or communion of the Church, or of hindering their coming in, or have their voices for the casting of them out when they are received, exercise and usurp authority over those they so deal with▪ and therefore they do against the express prohibition of the Apostles, and all those women that have usurped this authority, and all those Ministers that have permitted them so to do, or taught this doctrine unto them, are all guilty of great contumacy against God, and ought seriously to repent for this their temerity and rebellion, and it will be the immortal honour of those women that have not intermeddled; and if there be not some speedy course taken by authority to forbid such disorder, we may promise nothing to the Church and whole kingdom but confusion. It hath ever been observed, that Hermaphrodite counsel in any kingdom or Country, when women that are subjects intermeddle in government and matters of state, that that kingdom and Country is very crazed and not far from ruin and destruction; and we need not look into many ages or countries for precedents of this kind; and if Hermaphrodite counsels in Kingdoms have ever been so fatal unto them, what may any man think in time will become of this Church and kingdom, when the women have gotten Peter's Keys at their girdle, and have their voices in many congregations, and a power of ordering and disposing of things in Church affairs? Certainly, nothing but confusion can be expected; for this their doing is against the express command of God, who is the God of order, and enjoins the contrary: Yea, it is not only against the law of God, but against the very law of nature and the practice of all Nations; for never was it yet heard of in any well governed City, or Commonwealth, or kingdom, that women that were subjects had their voices in choosing officers or Burgesses, or making of freemen, or disfranchising of them, or were permitted so much as to sit in counsel with them, much less to rule and give laws to others out of their own houses: And therefore as it is a thing odious to God and man, and that which is a shame to that sex, it ought to be cast out of all wel-governed Churches and States; and as the women ought to know their places, so ought all men that are under obedience to learn their duty, and not to take upon them that which God never gave unto them, as to have their voice either in making of members in Churches, or casting of them out, or of ordaining of officers, or of imposing laws upon others, either of making public confessions before the congregations, or of producing evidences of their conversion, or that they should walk with them some time that they might behold their conversation, or of imposing a Covenant upon any that shall be admitted; for all rule and government in the Church is put into the hands of the Presbyters, and does not belong unto the people or multitude, neither may the Presbyters usurp authority, but they also must exercise it only, according to the commission given unto them by Christ, they may not transgress it or go beyond it in the least thing; and therefore when many of the brethren call for a public confession of men's faith to be made in their new congregations, and the evidences of their conversion to be produced, and impose a Covenant upon them before they admit them to be members of their Church, (as if they had lived before in infidelity; Who notwithstanding were known to be holy and godly Christians, and as true believers as any that now live in the world) and think them only Christians and believers that do as they would have them, and count of others that will not conform themselves to their customs and novelties; but as the off-scowring and refuse and no Christians▪ I say it is an intolerable usurpation, and a thing that was yet never before practised in the world, in any Church either Jewish or Christian till these days, and therefore they go beyond their commission in so doing; for God in his commission to his Apostles and all Ministers, bids them admit of all that come in and believe and are baptised, he quencheth not the smoking flax nor breaketh the bruised reed; now then, when they know thousands in this kingdom that do believe, and are men of unblamable lives, and such as would lay down their lives for the faith once delivered unto the Saints and are baptised; what have they to do to lord it over them, and to hinder them from communicating in the Ordinances and to be admitted into Church▪ fellowship with them, or to debar them from the communion of the Saints? Me thinks the vision to Saint Peter in the tenth of the Acts should teach such men their duty, when God said unto Peter rise kill and eat, Peter said not so Lord, for I have never eaten any thing that is common and unclean; and the voice said, what God hath cleansed call not thou common. And this, saith the Scripture, was done thrice, that by the mouth of two or three Witnesses this truth might be confirmed to Peter and all other Ministers, not to call those people common, profane and unclean, and to count them but rubbish, whom God hath graced with the gifts of his holy Spirit, and hath sanctified, and such as believe in Jesus Christ and are baptised as well as themselves, and such as stood to the truth when they durst not show their faces, but ran from the Cause and deserted it, or at least temporised, and such as if the like occasions were offered, would manifest unto the world (by God's assistance) that their lives and all they have should not be dear unto them for the restimony of Jesus; and yet such as these must be debarred from the communion in their Assemblies, unless they will conform to their newborn traditions; for these are no traditions of the Elders, but of the younger: and if Christ in his time sharply reproved those that broke the commandments of God through the traditions of men, and deeply reproved the Ministers in those days for teaching the people to prefer the traditions of the Elders before the commandments of God, and for teaching them the fear of God after the precepts of men: What shall we think those Ministers will have to answer at the dreadful day of judgement, when they set up their traditions in the Church of God and prefer them before the commandments of God? and what can any man think of the condition of that people, that account of such novelties as the Oracles of God, and violate the law of Love, and make rents and schisms in the seamlesse garment of the church through these traditions? Surely whatsoever they may promise to themselves, their condition is very dangerous; for our Saviour saith, Woe be to those by whom offences come, Matthew 18, and whosoever shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. And whether this be not to transgress the the commandments of God through their traditions and to offend those little ones that believe in Christ, when they will not receive such into the communion and fellowship of the church, as believe and are baptised, but count them as aliens and strangers, yea, infidels and rubbish, I refer myself to any that is but of ordinary understanding. For God's command unto all Ministers was, that they should admit all such into the church as believed and were baptised upon their desiring it, without any confession, either private or public, or entering into any covenant: Now this command of God they transgress by their traditions, and keep out many thousands of believers through the kingdom, as unholy, and as having no right to the Ordinances, because forsooth they will not obey their newborn laws and Traditions; for where did ever God command that no believers should be admitted into the church except they made a public confession of their faith, and walked some time in fellowship amongst them, and then gave in the evidences of their conversion, and entered into a private covenant, and gave the Church satisfaction? Or where was it ever practised by any of the Primitive christians, either by those that were converted by Peter's Sermons and the other Apostles, or by Paul's preaching? was Lydia (when God opened her heart to believe Paul's preaching) admitted into the church upon any such terms? was the gaoler and his converted family forced to make a public confession to the church of their faith, and to give in the evidences of their conversion, and to enter into a private convenant before they could be made Members of the Church, or was the church's assent required before they could be admitted and made members of it, or were ever any of these things they impose upon Christians now, required at believers hands before these our times? and therefore they are to be abominated as vain traditions, and such as by which they break the laws of God, making divisions in the Church and kingdom, and through all the families, and houses of the same, so that neither Masters of families nor parents have any rule over their wives, children or servants: their husbands go out one way, the wife another, their children to this Assembly, their servants to that Congregation, and as it was among the Corinthians which Paul blames in them, one said, I am of Paul, another I am of Apollo, the third I am of Cephas, and so they flutter about like a company of chickings, without either heads or wit, and none will be under obedience to either Parents or Masters (not withstanding God hath commanded children to obey their Parents and servants their Masters) no farther than pleaseth their own humours, and all this they have learned by the traditions of the younger: and whether I have wronged the Brethren in any thing I have now said, I report myself to all the distracted Families in the kingdom where they have been preaching, and the daily experience of any moderate minded Christian: and if ever there was a Pantheon of all Religions in the world, it is now in England, by reason of these new teachers, to the great dishonour of God, the hindrance of Reformation, and the alienating of the affections one from another of those that are joined together in nighest relations.  
Now whereas Master Knollys and my Brother Burton passing by the Church of Jerusalem in their march (as I said before) make some poor weak skirmishes against my forces drawn out of the Garrisons of holy Writ, as that of the Eunuch, Paul, Cornelius, Lydia, and the gaoler, which I had formerly brought into the field, pretending they were extraordinary and not binding, because they were not (as they say) admitted in any particular Church constituted, according to the Gospel form, but into the Catholic visible Church: I cannot pass by their trifling without some answer unto their bravado; and therefore I thought good in this place, before I march on to fight them, that they may not hereafter boast, & vapour, that I durst not encounter them, or look upon their most material Reserves, which is concerning Cornelius, and those that were with him, which they especially pitch upon, conceiving they have a great advantage against me, for the making of this ground good, viz. that the sole power of admitting any to be Members of any Church, doth not reside, and lie solely in the Ministers of the Gospel, but that the people also have a hand as well in their admission as they; and if they shall dislike the reception of any, that then the Ministers cannot by their own and sole authority admit them though never so well qualified, for this must necessarily be the scope of their encounter; for to what end otherwise should it be made; yea, their very words manifest as much, which are these, first Master Knollys, page 15. and 16. thus declareth himself, that the brethren did not intermeddle in that business (saith he) viz. of the admittance of Cornelius, and those that were with him by baptism into the Church, I conceive the reason why the Brethren did not intermeddle to hinder their admittance to that Ordinance of baptism, was not because they had not that liberty, but because they had no just objections to declare to Peter. Now that the Brethren had a liberty to declare any thing which might justly have hindered, doth appear by the question the Apostle expounded (saith he) I conceive he meant propounded, verse 47. Can any man forbidden water that these should not be baptised? And the Doctor himself (saith he) acknowledgeth that the Brethren or Disciples of the Church of Jerusalem, which must be a pattern of all Churches, had this liberty to except against some sort of persons, in case that such persons have been formerly known to have been open Enemies and Persecutors of the Church, and then they are justly to be suspected until they have given public evidence by witness to the Ministers of their true conversation, and there produceth a plain instance to prove this out of Acts the ninth, where Paul coming to Jerusalem assayed to join himself to the Disciples, but they were all afraid of him, believing not that he was a Disciple. Thus Master Knollys speaks, and then concludes, that all the Disciples in the like case have the same liberty, because Jerusalem the Mother-church is to be a pattern to all other Daughter-churches: therefore (saith he) when it doth evidently appear, that the Disciples or Brethren of the Church of Jerusalem in her most flourishing condition had this liberty to declare their fears and their ground thereof against Paul: How can the Doctor (saith he) make good that the Presbyters alone, without the consent of Brethren may admit Members, and cast out Members, and that the Brethren and the Congregation have nothing to do to hinder any such thing? I have faithfully set down his words, and the force of his Argument, to which I will by and by give my answer after I have set down also what my Brother Burton hath to say in this business, and then I will reply to them both in order.  
My Brother Burtons' words are these, page 17. It is one thing (saith he) to preach, and instrumentally to convert souls, which chief pertains to those that are called thereunto, but in the case of Church-government, of admitting and casting out, it is otherwise. And here let Peter himself (whose words you allege) resolves us; who when the Holy Ghost so wonderfully fell on all of them that heard the Word, said, can any man forbidden water, that these men should not be baptised? etc. Which words imply, that if any exceptions could have been made, it was in those Jews present, to give forth their allegations, why those believing Gentiles should not be admitted to become one Church with the believing Jews: So as your Observations fall to the ground: as that first, Peter was sent to and ●ot the Church: And secondly Peter commanded them to be baptised: Again this example was extraordinary in all the circumstances of it: Your instance of the Eunuch Act. 8. 8. of Lydia Act. 16. as many other, are mere extravagants. We (faith he) speak of Churches constituted, not of single converts here and there one, not yet joined into a particular Church-body.  
Thus my brother Burton declareth himself, whose words I have faithfully set down and all he hath to say against all those examples.  
But before I come to my answer I shall desire the Reader to take notice of these men's deal, they make all these examples either extravagants or extraordinary, and yet they would from the example of Cornelius and Peter's question to the brethren that came along with him, infer that the authority of admission of Members, lay not only in the minister's hand but in the people's also, as who had the liberty to bring in their exceptions against any for their not admission. So that these men at pleasure will make the same Scripture they except against as not authoritative and binding for us, yet to be bindingly presidential for themselves; So that as far as in their own opinion it makes for their grolleries and serves their turn it shall be for a pattern of imitation to bind all Churches to the end of the world, which both Master Knollys and my brother Burton learnedly infer; but as far as it makes for the advantage of the Presbyterian opinion and to show that the Presbyters have the sole authority of admitting Members into Church▪ fellowship from the example of Philip, Ananias, Paul in baptising the gaoler and Lydia, and Peter's baptising of Cornelius and admitting of him and those that were with him Members into Church communion by their sole authority without those conditions they propound and without the consent of the people, than they cry out that they are extraordinary examples or mere extravagants. Now whether this be not with the Papists to make the Word of God a nose of wax or a leaden rule that they may either work and mould it or bend it into what fashion they please, I leave it to the judgement of the learned and experienced Christian. But by the way also I desire the Reader to take notice what my brother Burton granteth: viz. that the receiving of those Gentiles, and the admitting of them by Peter into the Church by Baptism, was to make them one Church with the believing Jews; these are his own words: From which it is sufficiently apparent, that be men baptised and admitted into the Church either after an ordinary way or after an extraordinary, it is sufficient to incorporate them into Church-fellowship both with the believing Jew and Gentile and to make them Members of Christ's Church, which is as much as I contend for: So that it is most certain as those that are Members of any particular Church, are by virtue of that, Members also of the whole Catholic visible Church: so in like manner those that are made Members of the Catholic visible Church may also by virtue of that, be Members of any particular church: for the Church of Christ is his kingdom, and it is but one Flock and one Sheepfold, and there is but one Shepherd of it and King that governs it: and therefore in whatsoever part of this kingdom of Jesus Christ they are admitted Members, and after what manner soever they be admitted, whether in an ordinary or an extraordinary way, they are Members of the whole Church and may communicate in all ordinances with any particular Church whatsoever as being subjects of Christ's kingdom and enjoying all the immunities and privileges that any of Christ's subjects can challenge. And all this I learn from my brother Burtons' doctrine, who so long as he holdeth out any truth unto me, I will listen unto, as he hath done in this point, but no farther. Again as all those, viz. the Eunuch, Paul, Cornelius, Lydia, and the gaoler, were admitted to be Members of Christ's Church by the sole authority of the Ministers, Evangelists and Apostles, and without any of those conditions urged by the brethren; so are all other Christians by the sole authority of the Presbyters to be admitted into church-fellowship, and that upon Christ's own conditions: viz. Faith, Repentance and Baptism. Having upon the occasion of my brother Burtons' and Hanserdoes words spoke thus much, I will now come to my Answer to them both.  
And first whereas they peremptorily affirm from the interrogation of Peter to those that came along with him; where he saith, Can any man forbidden water that these men should not be baptised, etc. that it doth imply that the brethren have power also of admitting Members into the church and aught to have their voices, as in the receiving of them in so in the casting of them out. It is a mere non sequitur and a very groundless illation and inference: for the interrogation plainly manifests the contrary: as will appear from other precedents and reason: as for example in the eighth of the Romans ver. 33. 34. Saint Paul saith Who shall lay any thing to the charge of God's Elect? Who is he that condemneth? who shall separate us from the love of Christ? All the which interrogations do not imply as the Apostle himself answereth, that any creature can lay any thing to the charge of God's Elect, or that any creature can condemn, or that any creature can separate the Elect from the love of God which is in Christ Jesus. Another instance (to omit many) we have of the same nature with that of Peter Acts 8. 35. Where the Eunuch said unto Philip, See here is water, what doth hinder me to be baptised? I demand of any whether or no this interrogation of his doth not imply as much as if he had said, no creature now can hinder me from Baptism, seeing that we have water that element that is appointed for it, and I do believe: And so much may be gathered from Philip's Answer to him, who saith, nothing could hinder his baptism and admission into the Church, if he did believe in Christ with all his heart; whereupon the Eunuch answered, I believe that Jesus Christ is the Son of God; and he was forthwith baptised. So that by this it is sufficiently manifest that that inference they would gather from Peter's words cannot groundedly be made: viz. that it is in the power of the people to hinder any: as is yet more evident from Peter's own words and reasons when he was questioned about this business in the 11. of the Acts, the story whereof is there set down at large with Peter's Answer to all their Objections, Who told them ver. 12. that the spirit bade him go with those that came from Cornelius nothing doubting, etc. saying in the conclusion of his discourse and that with an irresistible reason, ver. 17. For as much then as God gave them the like gifts as he did unto us, who believed in the Lord Jesus Christ, what was I, that I could withstand God? All the which discourse of Peter and this his reason do sufficiently prove that his interrogation, saying, Can any man forbidden water, that these should not be bapti●ed? Doth not imply as my Brother Burton and Master Knollys would have it, that it was in the power of those that were with Peter or any other to have hindered their baptism and admission into the church of Christ seeing they believed: For if Peter himself should have refused it he had been disobedient to God himself and had doubted, which he was forbidden and withal had resisted in as much as had been in him the spirit of God; For so saith Saint Peter, What was I, that I could withstand God? From which I gather and that by very good reason that all those of the congregational way that will not admit all such as believe and are baptised into their new gathered churches without they walk some time with them and without the making of a public confession of their faith, and the bringing in of their evidences of their conversion and entering into a particular explicit covenant and without the consent of the whole church are all fighters against God and withstanders of his spirit: And if they do not speedily repent for all their wickedness, and relinquish their ungodly, unchristian and unbrotherly practices the Lord from heaven will show his wrathful displeasure upon them all, for he will vindicate his honour and the honour and privileges of his people? Shall not he avenge his own Elect and that speedily? Luke 17.  
And this shall suffice for answer to that impious cavil of my Brother Burton, and Hanserdo. Now for that instance that Master Knollys bringeth, it quite overthroweth their doctrine, for it is point bank against it and their practice. For although it be not denied, but that all true believers may at any time make their complaint to the Church, that is to say to those that are in authority in the Church; to wit, the Presbyters, as the extremest refuge upon just offence; yet it must ever be granted that it lieth in the breast of those that are judges to determine of the business according to the allegations and probations, so that those that complain may not be both plaintiffs and judges; this I say is so known a maxim that none can deny it. Besides, we must take notice that we never read inall the New Testament, that the disciples ever so much as questioned any that desired to be admitted into church fellow ship, or refused communion to any but Paul; & the reason was as the Scripture relateth, because they knew that he had been a mortal enemy unto them, and had been a great Persecutor, and were then ignorant of his conversion, and therefore it is said they were afraid of him; and upon the like occasion I believe any of the brethren in any church may do the same, and they may fear such an one, and suspect him, and complain of him, and that is all they can do, but power they have none to keep him out of Church-fellowship if upon the Ministers and Presbyters examining of the business they find that the man is a believer, and converted from his sinful courses; for by their sole authority without their good liking, or the consent of the people they may admit him into church fellowship; and if the people should refuse to receive him upon his assaying to join himself with them, he may appeal from them to the Presbyters and Ministers who are Gods Stewards, and who have the power of the keys to open the door of the church to whom they conceive are fit: and for this his so doing, and for the Presbyters accepting of his appeal they have the Apostles and Presbyters of Jerusalem for an example; for when the Disciples feared Paul, and seemed to be unwilling to admit him into communion with them: he forth with appeals to the Apostles, who upon his appeal admitted him into church fellowship according to their commission, which was, that whosoever believed and was baptised, he should be received into the church and that without the consent of the people, or any of those conditions the Independents now impose upon their Members, as by this very example and instance of Mr. Knollys doth abundantly appear, which makes wholly against their doctrine and practice, and utterly overthrows their tenant: for most certain it is that the power of admitting of Members, and casting out of offenders lies in those men's hands only and solely that have the power of the keys, and are by God himself made Stewards and overseers, and guides of his Church his house, which when they peculiarly belong unto the Presbyters, and not to the people, they only, and not the people ought to have the managing of the government of the church; and this hath been sufficiently proved by the receiving in of Members, both in an ordinary way, and in an extraordinary manner, by all the examples I have produced, and by this very instance of Saint Paul, alleged by Master Knollys himself, who when he was admitted into Church-fellowship, not only without the consent of the brethren, but against their good liking it is abundantly manifest, that the people have nothing to do with the government of the Church, but that it lieth wholly in the Presbyters hands. And all this I say is clearly proved out of the good Word of God, within the walls of the which, it is ever safe to abide, and in the action of obedience to the which all men may promise to themselves perpetual security: and this shall suffice to have answered to all that Mr. Knollys and my Brother Burton had to say to all my Arguments.  
And by all that I have now spoke, I hope it doth sufficiently appear that there is neither precept nor example through all the Holy Scripture to warrant the practice of these men in the gathering of their new Churches; and if a man will but look a little more upon the practice of Christ's seventy disciples, & of all the Apostles in the gathering of Churches, they shall not find one footstep through the whole book of God of the gathering Churches after the manner of their congregating of their assemblies: as for Christ's Disciples, they were all sent to gather in the lost sheep of the house of Israel, they went not to gather in converted men from amongst converted men, for they were to bring the lost sheep into Christ's fold (and we are taught there is but one shepherd and one sheep-fold) we never read that after they were once folded and brought into the Church, that any true Pastors came into the fold and flocks of their fellow-shepheards; and picked out all the best and the fattest sheep, and the most wholesome, and moulded them into an Independent Fold by themselves, as separate and distinct from the others, and with the which they would have no fellowship and communion in the Ordinances, this was never heard of before these days: Paul was so fare from getting away of others sheep that he took it for a dishonour to him to build upon another's foundation, Rom. 15. and preached Christ in those places where they had never heard of him before; and planted the Church of Corinth himself, and left Apollo to water it, and committed all the flocks that he had gathered, as that of Ephesus, to the charge and care of faithful Pastors, and commands both the flocks and the Pastors, and in them all shepherds and Folds, to keep unity and love one with another, Ephes. 4. verse 1, 2, 3, 4. etc. and forbids them to make separations and divisions, and schisms between flock and flock, and this method he used wheresoever he came; yea, as soon as he was converted and entered upon his ministry, as we may see in the first of the Galathians, he went into Arabia, and preached there among the poor Infidels, he got not other men's sheep from them, neither did he ever make any separation of sheep from sheep; yea, even in those flocks and churches, as that of Corinth, Galatia and Colosse, where there were many that walked disorderly and against the rules prescribed, and taught false doctrine and heresies, and made schisms in the Church, and were very scandalous, so that if ever there were in any Churches a just cause of making a separation, it was then; and yet the Apostles bid not the Christians separate themselves from the communion and assemblies of the Saints, and from the Ordinances for these men's causes, but only that they should look unto themselves, and examine their own consciences, that they may not offend, and so make themselves unworthy of the holy things, and gives them power to cast out the profane, but no way tolerates them to separate; only he bids them not be familiar with such as walk disorderly, that by this means they might learn to amend their lives, and tells them of what judgements have always happened to such as were wicked, and bids them by their example to take heed how they provoke God by the like, as it is at large set down in the tenth chapter, and commands them to make no separation but from Idolaters and Infidels: and so likewise in his Epistle to the Galatians, he says for his own particular, he could wish that they that troubled them were cut off, yet he biddeth not the Galatians to separate themselves into Independent congregations.  
Nothing of all such things were taught before these days, that true believers and the faithful servants of God should separate from the Assemblies of their Brethren every way as dearly beloved of God as themselves, and such as with the twelve Tribes of Israel, serve their God night and day, and would suffer any thing for the gospel; and that anv Christians I say, should make separation from the fellowship of such, or that such should be accounted as enemy's of Christ, it was never heard of before our times; by which their so dealing, they have made the greatest schism in the Church that was ever yet made, to the scandal of our holy profession.  
I have been ever taught in God's holy Word, that those faithful Ministers that preached Jesus Christ and him crucified, and opened the eyes of the blind, and turned them from darkness to light, and from the power of Satan unto God that they might receive forgiveness of sins, and inheritance amongst them that are sanctified by faith in Jesus Christ, and taught the people that they should repent and turn to God, and do works meet for repentance; and that instructed all men that they being delivered out of the hands of their enemies, they should serve God without fear, in holiness and righteousness before him all the days of their life, and teaching them that the grace of God bringing salvation, hath appeared to all men, for this very end that they should deny all ungodliness and worldly lusts, and should live soberly, righteously and godly in this present world, looking for that blessed hope and the glorious appearing of the great God of our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. I say I have been ever taught by God's Holy Word, to believe that those Ministers that instruct the people to do all these things, and where the people by faith embrace and receive this doctrine, are the true Ministers of Jesus Christ, & those congregations under them the church of Jesus Christ, and of his sheepfold, and that Christ in all such congregations is set up as King in his Throne, as who rules in the hearts of his people, and the which are swayed and guided by the sceptre of his Word and Spirit, and deserve none of those contumelious languages the brethren asperse both Ministers and people with.  
Of the Ministers they thus speak and print, That they deny, disclaim and preach against Christ's Kingly government over men's consciences and Churches, so that such a conversion (as is wrought by them) comes not home to whole Christ; and such with their converters do deny Christ's Kingly government; or at least and best they are converted but in part, and that main thing is wanting, to wit, Christ's Kingly office; and of all the people and Christian believers through the kingdom that are not in their congregations and new gathered Assemblies, they speak and print thus: We (say the brethren, the Independent Ministers) exhort them to set up Christ King in their hearts: We exhort them to become and profess to be those Saints, of whom Christ is King; for he is King of Saints, Revel. 15. 3. but they will not believe us (say they) they will not depend upon Christ as the only Law▪ giver and King over their consciences: Now what would you have us to do in this case? (say they) baptise the Infants of such Parents as will not in this respect profess nor confess Christ to be their King? Why▪ do you not know (say they) that no Infants have any title to Baptism▪ that are not within the Covenant visibly? and how are they within the Covenant visibly, but by virtue of their parent's faith outwardly professed? and what outward profession of faith is there in the Parents that refuse Christ for their only King? that are ashamed or afraid to profess to be in Covenant with Christ, as their King? if therefore the Parents profess not, yea, refuse thus to be in visible Covenant, can the children be said to be in visible Covenant, and so to have a right in Baptism, the external seal of the covenant? here is an obex, a bar put. These are their own words, which I have set down at large; the sum of them briefly is this; that all the Ministers of the church of England that are not of their fraternity, do deny, disclaim and preach against Christ's Kingly Government over men's consciences and churches; and that all the people under their ministry are men unconverted, or at least converted but in part, wanting the main thing, to wit, Christ's Kingly office; men visibly out of the Covenant of grace, who have not so much as an outward profession of faith, who deny Christ to be their King; to whose persons and infants the very Sacraments and seals of grace, with all church communion, may and aught to be denied.  
Another of the Independents, amongst many of the contumelious and disgraceful speeches he uttereth out against the Ministers of the church of England, calling them the blackcoats in the Synod, who, he is afraid, will prove more cruel Taskmasters than their Fathers the Bishops, who cowardly sit at home, and in his apprehension, for no other end but to breed faction and division amongst the well affected to the Parliament, promoting their own interest, which (saith he) is laziness, pride, covetousness and domination, and amongst many such expressions as these, he proclaims them the sworn enemies of Jesus Christ: and desiring that the Parliament may be put in mind of their Covenant, for he thinks they have sworn to root out Popery: he tells them they have established tithes the very root and support of Popery which he doth humbly conceive is a contradiction to their Covenant, and which will be a greater snare than the Common-Prayer to many of the precious consciences of God's people, whose duty it is in his judgement, to die in a prison before they act or stoop unto so dishonourable a thing as this is, to their Lord and Master, as to maintain the black-coats with tithes, whom they look upon as the professed enemies of their anointed Christ, etc.  
These are some of his formal expressions, I leave the comment of these several passages to others: neither do I rehearse innumerable such like sentences as are daily vented, to the intolerable disgrace, both of all the Ministers of the Church of England, and of all those believing christians that are under their several charges, and that in every Pamphlet in the which they proclaim all the Ministers to be the sworn and professed enemies of the Lord Jesus Christ, and such as deny, disclaim and preach against Christ's kingly government over men's consciences and churches; and for the people and believers in England, they proclaim them to be men unconverted, or at least converted but in part, wanting the main thing, Christ's Kingly office; men visibly out of the covenant of grace, who have not so much as an outward profession of the faith; who deny Christ to be their King, to whose persons and Infants the very Sacraments and seals of grace, with all church▪ communion, may and aught to be denied, etc.  
By the which words, they not only unchurch all the congregations of England, Scotland, Ireland, but indeed all the reformed churches, and unchristian all christians but those that are in their own independent assemblies, and account them as aliens and strangers from the commonwealth of the Saints, and make Christ to be no King over them, or to have any kingdom in or amongst them, but only amongst themselves in their new congregations: whereas Christ ever had a church or kingdom upon earth in all ages before they were, and hath without all controversy a true kingdom in many churches in these our days, where they are not. Had I not seen their expressions in print, and the book in which they are uttered, set forth by authority with approbation, I should not have believed that they had all of them been so uncharitable; but finding that book not only printed by licence, but generally applauded by them all and much magnified, as the frequent editions of it do manifest, I gather, it is the universal opinion of them all. Than the which, what could be more uncharitably and unchristianly spoken? what comfort can any of the Ministers of the Church of England have in the society of these men, who (what soever outward seeming favour they show to them) in their hearts conceive of them as the sworn enemies of Christ and his kingdom, and as men unworthy to live, and who count it a dishonourable thing to their Lord and Master, to maintain those black-coats with tithes, whom they look on as the professed enemies of their anointed Christ? can I say, any Ministers with joy and alacrity converse with these men? no surely; what real comfort can any poor christian believers through the kingdom either expect or look for at these men's hands if they were in their power, whom they declare (and that in print, and in their Pulpits) to be men unconverted, or converted but in part, wanting the main thing, Christ's Kingly office, men visibly out of the covenant of grace, who have not so much as an outward profession of faith, who deny Christ to be their King; to whose persons and Infants the very Sacraments and seals of grace, with all church-communion, may and aught to be denied? can any true christians be real friends to the enemies of Christ? He (saith Saint Paul, 1 Cor. chap. 16. v. 22.) that loveth not the Lord Jesus Christ, let him be Anathama Maranatha; will any true Christians bless those that God hath cursed? David said, I hate them that hate thee, yea, I hate them with a perfect hatred.  
And surely those that are true friends to Christ, hate all his enemies; now they look upon our Ministers as the professed enemies of Christ, and upon all the people under their ministry as enemies of his kingdom, and as men to whose persons & infants the very Sacraments and seals of grace, with all church-communion, may and aught to be denied (they are their own words) can they therefore expect any real friendship from them, whatsoever outward courtesy they seem to show them? no doubtless; how can any poor christian have any delight to come amongst these men, or so much as to be in their society, whom they account of as the enemies of Christ and his kingdom? For my own particular, I would not willingly come in any man's company, or be familiar with any that I thought a professed enemy of Christ and his kingdom, neither should I ever believe I could have any real esteem from such as think me an enemy of Christ and his kingdom.  
It was the greatest calamity to the poor sufferers under the prelates tyranny, and to all those distressed christians that were haled into the High-commission court, or into the Star-chamber, or before the counsel-table for matter of Religion and conscience (which was the lot of many thousands through the whole kingdom) that commonly their greatest enemies were those of their own house; their parents, their brethren and sisters would be the chiefest calumniators and reproachers of them, and that in word and deed would most despitefully persecute them, denying them the common humanity of hospitality, and would not so much as look on them, except it were to revile them and insult over them, and would ordinarily join with their enemies both privately and publicly, and desert them in their greatest straits, as all of them can generally witness, which not only encouraged their enemies against them, but added credit to their false acculations and calumnies; for they would usually say, ye may see what manner of men these are, whose nighest friends are not only ashamed of, but thus speak of them; which was a greater affliction unto them than all the other miseries and sufferings they underwent; for had they been their professed enemies, as David said, they could easily have endured it, and there would less credit and regard have been given to their words; but they were their parents, brethren, sisters and familiars, and therefore it added more sharply to their affliction: So had they been our professed enemies as Papists, Socinians, Arminians, or those of the prelatical faction that should have proclaimed us enemies of Christ and his kingdom, and had they denied unto us and our children the seals of grace, with all church-communion, it would not have troubled us; but tu Brute! that Brethren, that fellow-sufferers in affliction, that had gone up to the house of God together, and had taken sweet counsel together; that they should now proclaim us the enemies of Jesus Christ, and deny communion with us; oh let not this be spoken in Gath and Ashkelon!  
This is that that grieves and sads the hearts of their brethren more than all their former afflictions, and gives a great advantage to the common enemy, and scandalises the Gospel, and exposes both themselves and us to the scorn of the Malignants, who ordinarily jeer and say, see those holy Brethren that lost their ears together, are now together by the cares, and count one of another as a company of Infidels, and disclaim all holy communion one with another, and will not so much as admit of their children to baptism, or suffer them to receive the Sacraments with them.  
But this is that that makes all men wonder, to hear them proclaim all the Ministers of the Church of England, to be such as deny, disclaim, and preach against Christ's Kingly government, when it is apparently evident, both by all their preach and writings, and all their practices, that they ever advance Christ's Kingly government as really as any of those that oppose them, who in preaching up the Kingly office of Christ, and setting Christ upon his Throne, are inferior to none of them in this work: For we are taught out of God's Word, that those Ministers set up Christ in his Throne, that open the eyes of the blind, and turn them from darkness to light, and from the power of Satan to God, that they might receive forgiveness of sins, and an inheritance amongst them that are sanctified by faith in Jesus Christ, and that teach men to repent and turn to God, and do works meet for repentance; and when the people that hear them give themselves first to the Lord and upto his Ministers by the will of God, and after denying all ungodliness and worldly lusts, live soberly, righteously and godly in this present world.  
And this, the Word of God teacheth us, is to set up Christ upon his Throne; and those Ministers that teach all these things, set up Christ upon his Throne, and those people that embrace this doctrine, make Christ their King, as we may see 2 Cor. chap. 8. ver. 5. Tit. 2. verse 12. For Christ sits as King upon his Throne when he is believed in to be that horn of salvation, that was raised up for us in the house of David, that has saved and delivered all that believe in him, out of the hands of all their enemies both spiritual and bodily, that they may serve him without fear, and when Christ rules in all their hearts by the sceptre of his Word and Spirit, and when they own him as their only lawgiver, and acknowledge him to be the only King in his Church, and the Saviour of all those that truly believe in him; and this is to set up Christ upon his Throne, and the brethren themselves accord unto this.  
Now when the Ministers of England teach this doctrine, in their preach and writings, how can they be truly said to deny, disclaim and preach against Christ's Kingly government, over men's consciences and Churches? and how can that people be said truly to deny Christ's Kingly government who do both believe and to the uttermost of their power practise this doctrine and follow only the guidance of his holy Spirit and Word, both for doctrine and government, who is King of the Church? whether therefore this be not an unjust and unchristian calumny, laid both upon the Ministers and people of the church of England, I leave it to the consideration of any moderate minded christian! Doubtless all charitable minded christians if they consider all things aright, will not think so dishonourably neither of the Ministers of England not of the people under their ministry; for they deserve not to be accounted the professed enemies of Christ, who are freed from that heavy accusation by Christ's own testimony; who when it was related unto him by Saint John, Mark 9 ver. 38. That they had seen one casting out devils in his name, which followed them not, and that the Disciples had forbade him because he did not follow them: Our Saviour Christ replying, forbidden him not, saith he, for whosoever is not against us is on our part.  
Now these Ministers that open the eyes of the blind, and turn them from darkness to light, and from the power of Satan to God, they cannot be esteemed enemies of Christ, and to be against Christ but for him, and ought highly to be honoured for their works sake 1 Thess. chap. 5. ver. 13. and singularly, to be beloved, and deserve not to be maligned and reproached, especially by brethren who own all their conversions next unto God, to their ministry; yea, both the Pastors and people of all the new congregated churches are beholding unto them for their conversion; for they admit none into their Assemblies but believers, and they were made believers and converted by their ministry; and therefore they are friends of Christ and not his enemies, and they ought all of them to look upon them as their Fathers, and on the church of England as their Mother, and on the believers of England as their brethren, and ought not thus unchristianly and ungratefully to cast dirt in all their faces.  
Saint Paul in his Epistle to the Philippians, chap. 1. hath these words, Some saith he, preach Christ even of envy and strife, and some also of good will; the one preach Christ of contention and not sincerely, thinking to add affliction to my bonds, but the other of love: What then? notwithstanding every way, whether in pretence or in truth Christ be preached, I therein do rejoice, yea, and I will rejoice. Saint Paul speaks here of such as preach pure doctrine, though not with a pure mind, and was glad that Christ was preached, and counts them not the enemies of Christ, as he did the false teachers among the Galatians, who joined the ceremonial law and their own inventions with the Gospel, and therefore he wished that they were cut off; but in this place he rejoices that Christ and the gospel were purely preached, though it were of envy.  
Now when the Ministers of the Church of England, do not only preach the gospel purely, but of sincerity and of love, and mingle not their own traditions and inventions with the gospel, but follow their commission; how can any men without intolerable injustice proclaim them the enemies of Jesus Christ, and make them odious to the people under the name of Presbyterians, whom they persuade all men, that they will prove more cruel Taskmasters than the Prelates? yea and they have generally possessed the people with so prejudicated an opinion of them all, as if they would more lord it over them than ever the Bishops did, and causelessly have moved the people to hate the name of Presbytery: And notwithstanding they themselves pretend they contend for the ancient Presbytery, and by this make themselves Presbyterians as well as the other: What justice or equity than is there in their dealing, to make their brethren odious to the world for endeavouring to set up a Presbytery after God's Word, when they themselves are Presbyterians, and labour to set up a Presbytery of their own? and therefore if the name of Presbyters be odious in the Ministers of the Church of England, no reason can gainsay it, but that they also should be as odious to the people as their brethren, for they also are Presbyterians. But that the truth may the better appear, whether the Ministers of the Church of England, or the Independent Ministers, be most guilty of all the accusations laid to their charge, it will not be a miss to compare the practice of the Ministers of the church of England and the proceed of the Independent Ministers together, and that both for their doctrine and discipline, and in their several studies and endeavours, for the advancing of Christ's kingdom; and by so doing it will be easy for any to judge, which of their governments and which of the Ministers are more intolerable, and which of them are most guilty of those foul reproaches the Ministers of the church of England are aspersed with by their Brethren; for he hath a shallow understanding and a very dim sight that cannot discern, whether those that advance Christ's their King's Word and Laws only, and follow his commission and the example of the holy Apostles in their Ministeries, and that of John Baptist and the primitive Preachers, or those that set up their own inventions and prefer them before the Laws of Christ, and have neither precept nor precedent for their do in all the holy Word of God: He I say, that cannot judge which of these most advance Christ for their King, either those that obey Christ's Laws, or those that observe their own, neglecting Christ's, is of a very shallow capacity.  
But now let us compare them together; the Ministers of the Church of England preach faith and repentance, the Law and the gospel, according to Christ's commission given to his Apostles, and they receive all into the Church that believe and are baptised, and such as but desire to be admitted, they demanding of them what they should do to be saved; and in their so doing they have both precept and precedents: For Christ in his commission unto them hath given them authority so to do.  
Neither did he ever say unto his Apostles and Ministers, admit none into the church, although they believe and are baptised, without they walk with you some day's weeks, months or years, that you may behold their conversation and manner of life, and after you have had some trial and experience of them, see then that they make a public confession of their faith before the church and give in the evidences of the truth of their conversion before the congregation, and enter into a private and solemn Covenant and be admitted by the consent and approbation of the Church; or otherwise, if they will not submit themselves to this Law, and come into the Church upon these conditions, receive them not into your Assemblies, nor admit of them for members.  
Here is nothing of all this in Christ's Commission, nor in his holy Word, nor any precedent of the same in sacred Authority; and therefore John the Baptist and the holy Apostles and primitive Ministers admitted all that came unto them, and such as but demanded of them what they should do to be saved; and baptised them and received them into the Church without any gainsaying or question; as we may see in the third of Luke, and in the seventh chapter of the same book, and in the second of the Acts; and no sooner did the Eunuch desire baptism, but Philip granted it; the gaoler did but ask Paul and Sylas, What they should do to be saved, and they said, Believe on the Lord Jesus Christ and thou shalt be saved and thy house; and it is related that the gaoler and all his were straight way baptised, Acts 16. vers. 31, 32, 33. that is, they were forthwith admitted into the Church, without either walking any time with the Church for their approbation, or without either making a public confession of their faith before the Church, or giving in evidences of the truth of their conversion to the congregation, or entering into a private covenant, and without the consent and allowance of the Church.  
And Christ notwithstanding was embraced by them as their Lord and King, and was preached by Paul and Silas, as the Lord and King of his Church, and was set up upon his Throne as King by them, as well as he is in any Independent Churches, and yet they had none of all their new born truths, and they could then see how to set up Christ upon his Throne without their new lights; and as Christ was then by Paul and Silas and the other Apostles set upon his Throne as King in all those primitive Churches, so he is at this day in all the true Protestant Churches through the world, as well as in any of the Independent Assemblies, and yet they were and are all ignorant of their new way; so that any understanding christian may gather, that all their new born truths are no way requisite for the setting up of Christ as King in his Church, nor for the advancement of Christ's Kingly government; for if they had, Christ would have put them into the Apostles Commission, and the Apostles who were led into all truth by the holy Ghost, who brought whatsoever Christ had taught them concerning the kingdom of God (Act. 1.) into their memories, would have suggested all these things, The new way, the new borne truth, the new lights to them, that they might have been recorded, if they had been necessary for the setting up of Christ upon his Throne; but when neither Christ nor the holy Ghost, nor the blessed Apostles have prescribed any of all these to the church, nor called for them, nor required them of any that desire to be saved or made Members of the church; whether this be not a great temerity in any men, to preach all these things as the laws of Christ, I leave it to the judgement of any ingenuous minded christian? and whether this be not to prefer their own inventions and traditions before the commandments of God and the laws of Christ the King of his church, and whether this be not rather to set up themselves than Christ, I refer it also to any judicious and impartial christians to weigh and consider.  
I shall now demand of any moderate christian therefore, and let him answer me candidly, whether of those Ministers and people most advance the kingdom of Christ, and acknowledge him to be their only Lord and lawgiver, that both in their teaching and believing follow his commission and Word, and teach nothing nor believe nothing (as they are enjoined) but what Christ their King commands them? or those, that to the commission and commands of Christ add their own inventions and traditions, and prefer them before the laws of Christ the King and Law giver of his Church? I am confident, if he will deal impartially, he will answer me, that those Ministers and that people most advance Christ for their King, and most set him upon his Throne, that own his Law, and that only, for the rule of their faith and obedience; for Christ himself hath said it, John 10. My Sheep hear my voiyce, they will not listen unto the voice of a stranger; Christ's voice only the King of his Church is to be heard, and they only that obey it advance him for their King and set him up on his Throne, which when the Ministers and believers in the Church of England do, and the Independents do not, they more advance Christ for their King than they; for the Independents to Christ's Law and Commission add their own traditions and inventions, and enjoin all that will be admitted as Members into their congregations, besides their believing and being baptised, to walk with them some time for approbation, and to make a public confession of their faith before the Church, and to bring in the evidences of the truth of their conversion, and enter into a private and solemn Covenant, and not to be admitted as members without the consent of the Church, all which Christ the King of his church never commanded; and those that will not submit themselves to these their traditions, they will not permit or suffer to enter into their church as joined members, which they call the only true Churches of Christ, and count of all others that differ from them, as enemies of Christ and his kingdom, and as men without the covenant: and if this be to set up Christ upon his Throne, than the Pharisees set up Christ upon his Throne, who preferred their own traditions before the commandments of God; yea, the Pope himself and the Prelates set up Christ upon his Throne, who preferred their own traditions and idolatries before the laws of Christ.  
Now if all the traditions of the Papists were justly abhorred and cast out of the church as things derogatory to the Kingly and prophetical dignity of Jesus Christ, and as things repugnant to his royalty: I see no reason but all other popery under whatsoever name or title it be intruded upon the people should be eliminated and cast out of the church; and whether this be not a new kind of Popery, to bring in new ways, and new borne truths, and new lights, and impose them upon the people as the commands of God, and to excommunicate and unchurch all churches in the world but their own assemblies, I refer myself to the judgement of any intelligible christian. Saint Paul writing to the Galatians, blames those false Teachers amongst them, that would have joined but the ceremonial Law with the Gospel, and calls it a perverting of the Gospel of Christ, and wishes that such Teachers were cut off, Gal. 5. v. 12. and blames likewise those Galatians that received their doctrine, saying, Oh foolish Galatians, who hath bewitched you that you should not obey the truth? and yet they only urged the ceremonial Law which God by Moses had appointed to remain till the fullness of time, but was now abrogated; they were not their own traditions, they were no new borne lights, no new ways, no new truths.  
Now if Paul was so displeased, or God rather, with the Galatians, both teachers and hearers, the one for bringing in or joining the ceremonial Law to the Gospel, and the other for admitting of them, how highly would God have been displeased with them if they had set up their own inventions for the laws of God, and had brought in new borne truths, and intruded them upon the people as necessary to salvation, and for the setting up of Christ upon his Throne? Without doubt the Apostle would most sharply have reproved them, and have given special caveats against them, as he did in his Epistle to the Colossians, the second chapter of the which is chief spent in condemning all humane traditions; yea, in his first chapter of his Epistle to the Galatians, verse 8, 9 He chargeth them, that though the Apostles themselves, or an Angel from Heaven should preach unto them otherwise than that they had received, they should count him accursed; and as I said before, saith the Apostle, so say I now again, if any man preach unto you otherwise than that you have received, let him be accursed.  
But none of the Apostles ever taught the Church, that christians and believers, though baptised, should not be admitted as members into the Church, unless they had walked some time in church-fellowship with them, and had first made a public confession of their faith, and had brought in the evidences of the truth of their conversion, and entered into a solemn private covenant, and were admitted by the consent of the church; none of all this did ever the Apostles teach, or the christians of those times embrace or believe, and therefore such doctrines as these ought not to be received.  
In the first of the Corinthians in many places he reproves those that made schisms and brought in heresies and sects into the Church; and in the fourth chapter and sixth verse, under his own and Apollo's name, he sets an example before them, that they should contain themselves within the limits and bounds of that doctrine and manner of preaching, prescribed and set down in the Word of God, and used by the Spirit of God; and commands them that they should learn in the Apostles, not to presume or to be wise above that which is written, and enjoins all christians to reject all ways of teaching that have not God's Word for their warrant: Now in all god's Word there is nothing of all this written, that after men believe and are baptised, they should not yet be admitted into the Church, without they had walked some time with them for their approbation, and without they had made a public confession of their faith before the congregation, and brought in the evidences of their true conversion, and had entered into a private covenant, and were admitted by the consent of the church; none of all this is written in God's Word, and therefore we ought not to embrace it.  
And in the 2 of the Corinth's, c. 11▪ v. 4. the Apostle signifieth unto the Corinthians, that no man can teach the Gospel & the things of of heaven more exactly than he and the other Apostles have taught them, nor set before them a more perfect Doctrine of Jesus Christ than that that they have taught them, for the converting of any unto Christ, and for the setting up of Christ as King upon his Throne, and for the making of them Members of the Church, and for the building of them up in their most holy faith, and commands the Corinthians to take heed of all false Teachers, whatsoever piety and godliness they make show of, calling them deceitful workers, and such as transform themselves into the Apostles of Christ: And no marvel, saith he, for Sat an himself can transform himself into an Angel of light; and therefore it is no wonder his Ministers transform themselves, as though they were the Ministers of righteousness.  
Now if men will consider what those false teachers were, we shall find them to be no other, but such as under show of holiness and piety taught their own inventions and grolleries, and abused the simplicity of the people for their own advantage, and brought them into bondage and devoured them, verse 20. as the Phatisees did the widow's houses, under pretence of their long prayers, which our Saviour Christ sharply reproves them for, and denounces a woe against them for their so doing; after the same manner did these false Teachers amongst the Corinthians, who made their own traditions joined Members with the Gospel, as if they had had a more fine, neat & eleganter way of gathering of churches, and admitting of Members than Paul and the other Apostles: But the Apostle bids the Corinthians take heed of all such, how glorious soever they seem to appear, and tells them they cannot teach the way to Heaven and happiness better than he and the other Apostles have done; and yet neither Saint Paul or any of the Apostles in preaching of the Gospel taught them that they should admit of none to be joined Members of the Church, although they believed and were baptised, except they walked sometime in fellowship amongst them, that they might have approbation and trial of their conversation first, and after make a public confession of their faith before the church, and did give in evidences of the truth of their conversion to the congregation, and entered into a solemn private covenant, and were admitted Members by consent of the church.  
Not a word of all this in the Gospel that Saint Paul and the other Apostles taught; and therefore all that teach their new ways, their newborn truths, and set up their new lights, are wise above that which is written, and teach otherwise than Christ and his Apostles have taught, or the christians of the Primitive times had received, and therefore ought by the Apostles command, Gal. 1. verse 8. 9 to be accursed. Saint John also in his second Epistle to the Elect Lady, verse 9, 10. saith, Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God; he that continueth in the doctrine of Christ he hath both the Father and the son: If there come any unto you that bringeth not the doctrine of Christ, receive him not into your house, neither bid him God speed; for he that biddeth him God speed, is a partaker of his evil deeds.  
Now the doctrine that the Independent Ministers teach for the gathering of churches and admitting of members, and joining and jumbling of them together, was never taught by Christ nor any of his Apostles; for they themselves confess it is a new way, and a new▪ borne truth, and a new light, and therefore not the doctrine of Christ; and therefore such novelties are not to be entertained nor embraced, nor the teachers of them, if we will be obedient to apostolical precepts: I desire therefore those of the Independent brethren to produce any one testimony, or any one precedent out of the Word of God, where these things following are taught or have been practised.  
First, that although men and women believe and are baptised, they are not yet to be admitted as joined Members till they have walked sometime in fellowship with the church for approbation of their conversation; this is the first thing; I desire of the brethren either a precept or an example for this in God's Word.  
The second, where it is commanded that those that believe and are baptised should not be admitted as Members of the church, without a public confession of their faith before the church.  
The third, where it is enjoined, that to their Faith and baptism, they should bring in the evidences of the truth of their conversion before they can be capable of their membership.  
The fourth, where it is commanded that they should enter into a solemn and private covenant before they can be admitted to church-fellowship.  
The fifth, where it is imposed upon those that believe and are baptised, that they should not be received into the church without the consent of the congregation.  
Sixthly, where it is commanded that the Ministers of the gospel shall run about from their own places and charges into the sheepfolds of their fellow-shepherds, and separate and pick out all their best sheep and bring them into their own folds, and debar them from all church-fellowship and communicating with the other believers in Gods holy Ordinances and Sacraments; or where ever it is commanded that the Preachers of the Gospel shall gather believing Christians from among believing Christians, and separate them from the other sheep, into Independent congregations, and shall proclaim all that are not thus moulded up after this new model, to be people out of covenant, and to have no right to the seals of the new covenant, neither they nor their children, though believers.  
All these things I desire the brethren by evident places of the holy Scripture to make good and to confirm, or by any precedent or example to declare to have been practised either by Christ or his blessed Apostles; for I look for a law from Christ the King of his church, who was as faithful in the house of God as Moses was, and hath not left the ordering and disposing of his church to the will of men, but hath commanded the church to hear his voice, who is the great Pastor and Bishop of our souls, and the teacher of his church; his Word therefore I look for, for a warrant for the ratifying of all these doctrines; and I have good ground and reason to demand of them a warrant and authority out of God's Word for what they both teach and practice; for we are taught by Christ the only Prophet of his church, that they that serve God after the precepts of men, offer him a vain worship: and it stands with all good reason, that if all humane traditions, though of never so ancient standing, and of never so long antiquity were all cast out of the church, because they had no footing or ground in God's Word, that all novelties or new inventions of men (which notwithstanding are imposed upon the people as the ways of God) should be abrogated and nullified and cast out of the church.  
It is recorded in holy writ, Joshua 9 that the Gibeonites deceived Joshua and the people of Israel, under pretence that they came from a fare country, and for proof of that they produced their mouldy bread, and their tattered bottles and their old shoes, and they taking what they said, pro confess, and not consulting with the mouth of the Lord (as it is fully related in that chapter) were deceived by them, and entered into a League with their enemies: And thus the Papists and Prelates, for these many hundred years, have deluded the world, under pretence of their mouldy antiquities and tattered rags of traditions, and in all this time they prevailed to misled the poor people, because they consulted not with the mouth of God, nor examined things by the Word of God and the holy Scripture, as the noble Bereans did.  
Now whatsoever was written, was written for our instruction, upon whom the ends of the world are come; and therefore as it was the error of the Israelites that they received things barely upon report, without consulting with the mouth of God; and as it was the honour and praise of those noble Bereans, that they searched the Scriptures to see whether the preaching of Paul were according to the holy Scripture: so if we shall receive these new borne truths, these new lights, these new ways without consulting with the living Oracles, we shall offend as the Israelites did in believing the Gibeonites upon their words, and shall degenerate and be unlike to those the renowned Bereans, who would not receive Paul's doctrine, though an Apostle, without searching the Scriptures, whether things were so or no, as he taught them: and surely now much more ought we to try all things by the Word in these erroneous times, whosoever they be that preach them unto us, and if they be not evidently proved unto us out of the Scriptures, we may not admit of them; for it will be not only a sin, but for our immortal shame to be deluded with novelties▪ much more than it was our ancestors disgrace to be deceived by pretended antiquities.  
And therefore it is the duty of every Christian seriously to consider with themselves, that these are matters of God, and concern no less than our eternal welfare; and in th●● regard, we may not call men's ways, Gods ways, but we are to seek for the old ways, Jer. 6 we are to examine Christ's and his holy Apostles ways in gathering of Churches and making of Members, and it we find no footstep in all god's Word of these new ways, we ought to relinquish them and turn again into the paths that God hath commanded us to walk in, wherein we shall be sure to find rest for our souls and comfort in life and death, and it will be no disgrace to any to be undeceived; for they are deceived, and that greatly and dangerously, that think or believe, that any men mortal can show or teach a better way to Heaven, or set down a better way of converting souls and of gathering of Churches, and making of Members, and of setting up Christ as King upon his Throne, than that which Christ himself and his blessed Apostles have taught and set down to all posterity; and from the which rule we ought not to swerve, though an Angel from Heaven should teach us otherwise, Galatians 1. ver. 8. 9  
When therefore the Ministers of the Church of England follow Christ's and his Apostles way and method in their teaching and for the converting of men and hear only the voice of Christ their King, and the Christian believers through the kingdom under their Ministeries, do all faithfully cleave unto the written Word and square both their faith and obedience according to that rule; there is no just cause why the Independents should proclaim them all enemies of Christ and his kingdom, and such as oppose his royalty; and preach up themselves and their congregations as the only people of God and his Saints, and account all those that descent from them as opposers of Christ's government, telling the people in their Sermons, that they come over from beyond the seas, thinking that they would have set up Christ upon his Throne, and that they would have embraced him for their King, and would have established his government, and have gone on in a churchway, and have set up the ways of God; but they find it otherwiise, that they deny & disclaim and preach against Christ's Kingly government, and persecute the ways of the Lord Christ; so that they can find more favour from moderate Papists and common Protestants than from them, by which their dealing, say the Brethren, they have so taken off the edge of God's people's affection from them, that the Saints and servants of God cannot pray for them, proclaiming themselves the Saints and people of God, as if all the other believers through the kingdom dissenting from them in their opinions, were no Saints nor people of God.  
Nay, they affirm it in their Pulpits, and in every Pamphlet, that both Ministers and people are enemies of Jesus Christ and his kingdom, and all such as will not join with them in their new ways: And one of them not long since affirmed unto me, that the church of England was a Strumpet and an arrant Whore, and that she being once a Whore, could never be presented unto Christ as a chaste Spouse: which was an expression not only uncivil and unbeseeming a christian, but untrue also; for grant she had been so, she is now come out of Babylon, and has entered into a public covenant against her; and we read of Judah, and Samaria, howsoever they had defiled themselves and played the Harlots, yet upon their unfeigned repentance and true faith in Jesus Christ, and renewing their covenant publicly of new obedience, were presented unto Christ as a chaste Spouse, so that what is impossible with man is possible with God.  
But this is the general opinion of the brethren, and howsoever they will not all of them speak it out in plain words, as some of them do, yet they preach and practise a separation from all our assemblies and congregations, as from a people not to be communicated with, and declare that by their deeds, which they will not as yet publish in their writings, nor in express words as he did.  
And one of the Independent Ministers not long since, denouncing Gods judgements against all those that would not assent unto their new ways, nor light their candles at their new lights, nor embrace their newborn truths, told them, that by their standing out against the ways of God (for so they suppose these are) and by their unkind usage of the Saints, and persecuting of them, they would at last drive from amongst them the praying people (meaning themselves, as if no other prayed but they only) and then they might look that the judgements of God would speedily come down upon them, as it happened to the Lutherans in Maydenburge in Germany, who thrust out all the Calvinists out of their town, a praying people, and immediately after, the enemy came upon them with fire and sword and destroyed them all.  
With these and such like expressions are their preachments stuffed, and to say the truth of many of their Sermons, they are like tailor's cushions, consisting of a hundred several shreds of various colours, all independent, making a fine show, but comely no where but in a tailor's shop: and surely such kind of expressions as these are may beseem their Pulpits, but no grave and learned honest ministers: for they have no just cause to complain of persecution amongst us, it is a calumny; neither deal they christianly with us, to accuse us that we oppose the ways of God, for we do not so; we only contend for the faith once delivered to the Saints, and against the ways of Men, and such as were brought into the Church by the cunning craftiness of some, and thrust upon the people as the laws and Ordinances and ways of God, when they are but their own inventions, and tend to no edification, but to the trouble and disturbance of Church and State, and such as already have brought a confusion upon us all, and if the Lord do not speedily from Heaven send his helping hand, we can expect nothing but desolation, and all from these divisions, that their new ways have brought in, and therefore it is high time for all good christians and such as love the peace of Zion, more exactly to examine all these new ways; and to put them upon the proof of them.  
But that the Brethren should complain of persecution amongst us, and of evil usage, it is against all reason and humanity, and showeth little gratitude in them to all the christians both thorough city and country; for if they remember when they came over, though they had deserted the cause when they had most need of them, they were more honoured than any of those famous and learned Ministers that had undergone the labour and heat of the day, and they were preferred before them all, and settled in the prime Lectures of the kingdom, and had more honourable maintenance than was usually given to any Lecturers before them; and therefore they deal not brotherly in any of all their proceed, nor humanely so to asperse them as they ordinarily do both publicly and privately.  
I am confident there is not such a precedent in the world of humanity as that shown here to them; it is well known, and their books & practices declare it, that they preach new ways, newborn truths, as they call them, and set up new lights: Now where was it ever heard of either in the Christian or Pagan world, that it was ever permitted unto any Ministers or Preachers to have all the Pulpits in any nation to preach a divers doctrine, to that which is set up by authority, and such as tends to make a faction and division amongst the people? I do most assuredly believe that there cannot the like precedent be produced.  
Amongst the Heathen, the Jewish Religion in many countries was tolerated; but they were confined to their own Synagogues, they might not come in the Heathens Pulpits to preach up the Jewish worship amongst them or to set up another service contrary to the custom of the Nation: It was an abomination to the Egyptians that the Jews should sacrifice in their land, they would not have suffered them then to have preached up their Religion in all their Pulpits.  
In Turkey at this day Christians in many places have the liberty of their consciences amongst themselves, and have their places for worship to assemble in; but they are not so much as permitted to come into their Temples, much less to preach up their Religion in their Pulpits.  
In France the Protestants are permitted to preach, but it is only in such places as are appointed for them, they may not preach in Popish Pulpits, tha● is not permitted unto them.  
In the Low-Countries there is liberty of conscience, which they so much plead for (of which afterwards) and yet the divers sects that are there, are not suffered to preach out of those places assigned unto them, or to preach publicly in any of their Pulpits against the Religion established by authority, neither are they permitted to unchristian them or unchurch them, and publicly and in print to proclaim them enemies of Christ's government; and if any should dare attempt such a thing, or go about to disgrace their Ministers and Church-government, or in the least entrench upon the magistrate's authority, they would be made sly like lightning before thunder.  
And yet the brothers ●mong us have the liberty of all the Pulpits throch the kingdom without control, and vent all their new ways and their new born truths▪ and setup their new lights without any molestation, and have all respectful usage and the only esteem of the people, and are more followed than all our learned godly and painful orthodox Ministers, and yet they cry out of persecution, and unchurch and unchristian us all, and proclaim both Ministers and people all enemies of christ and his kingdom, and count of us little better than of Infidels, and keep our children from Baptism, and debar us from Communion with them▪ and exercise a kind of absolute Lordship over all their brethren, so as Diotrephes never did the like, nor the Pope mo●e, and yet they cry out of persecution against the aints, and lay odious aspersions upon their brethren and fellow. Presbyters, persuading the people that the Presbyterian way will be as bad or worse than tha● of the Prelates.  
But if we as duly examine the manner of the Independent government, and compare it with the Presbyterian, as we have done the manner of their preaching with theirs we shall find there is little reason why they should so vilipend the Presbyterian and magnify their own, and why they should make it so hateful and odious to the people; laying aside therefore all prejudice, let us examine things with deliberation, and then it will be soon evident, that the Presbyterian government is not as bad or worse than that of the Prelates nor so lordly as that of the Independent government which is also Presbyterian, and they as well Presbyters as their brethren.  
It is well known that the Prelates assumed and arrogated unto themselves to be the only Pastors of their dioceses▪ and ruled all the Ministers and people under them by their own authority and spoiled all both Ministers and people, and the several congregations under them of their liberty, and made them all both Ministers and people their vassals and slaves, and from whose● ourts there was no appeal: Whereas the Presbyterian manner of government is not as that of Lords and Masters o●er Subjects and Servants, but social as between equals, between brethren, friends and colleagues, who all judge & are al● judged according to the Word of God, where no congregation is above another congregation, no Minister is above another Minister, but only for order-sake, where every Presbyter is left to enjoy the whole office of a Presbyter, and each congregation to the freedom of a congregation, and what belongs unto them, and they able to perform it, and the classes to corroborate and strengthen them.  
And if any man be wronged by the Presbytery, he may have the benefit of his Appeal, and be cleared by more righteous Judges (a course ever followed by the Churches, and agreeable to the light of nature) so that I say, if men would without a prejudicated opinion weigh and consider all things, and compare the government of the Prelates with that of the Presbyterian, they would speedily be undeceived. And again, if they would compare the Presbyterian Government Dependent with the Presbyterian Government Independent, they would have more honourable thoughts of the one, and a less esteem of the other; for in the Presbyterian Government Independent, they exercise a kind of absolute power and sovereignty amongst themselves in every of their several Churches or Congregations; so that if two or three of the Presbyters be malicious or self willed, or corrupt or heretical, as it happens many times, and by their learning or eloquence, or great abilities of wit and scholarship, or by their wealth or power, the congregation perhaps consisting of many poor people, and it may be ignorant, who a●e relieved by them, and whose favour they dare not so forfeit if they prevailing with the major part of the congregation (as commonly the poor people are like a company of wild Geese, who which way soever their their leader flies they all follow) I say, if they do once deliver a man to Satan, and will not by any art of persuasion be induced to reverse their unrighteous sentence, the innocent and wronged man must live under this doom all the days of his life without any remedy, and must be held by all the Churches of Christ (that are after that new model to whom their sentence is given notice of, as an excommunicated person and shunned accordingly; they have no power to absolve or help him, and from which he hath no benefit or appeal.  
And this that I now speak, there is not any of the brethren that is well versed in the grounds of that kind of government, that either will or can deny it: And this rigour to my knowledge both in the low Countries in the several congregations of the English there, and in some here in England among us was the cause of making so many several sects; for when they were cast out of one congregation, for some particular opinion, in the which they differed from them, the other Churches and Congregations of the same mould and profession could not absolve them, nor durst not receive them into Church-fellowship with them, without an attestation from the Church out of which they were excommunicated, of their Christian walking amongst them, or until they had g ven satisfaction to that Church of which they had been Members, and that they would never be brought unto conceiving that the wrong was theirs who complained as unjustly excommunicated, neither would they relinquish their opinion, as being persuaded it was grounded upon the Word of God; whereupon they finding others of their own opinion joined themselves into a new society and congregation, and had a peculiar Church by themselves; and this hath been one of the chiefest causes of all these rents and divisions we now see every where; for when they are upon every slight occasion, or for any difference in opinion cast out, than they congregate a new Church by themselves, and turn Pastors.  
The which, blessed be God, in the reformed churches of France and Germany, hath not yet been seen since the first reformation; for the governing of Churches by the common-council of their Presbyters, where they find such brotherly dealing, and where they have their appeals upon any conceived wrong or injury, and have right and justice done them, makes them willingly submit themselves to that manner of government, without making rents and schisms: And truly if things were but maturely weighed, all men would readily perceive that there is no just ground of reproach to belaid upon the Presbyters, neither would they see any reason, why, in way of disdain, the Ministers of the Church of England should be more called Presbyterians than the Independent Ministers; for they also are Presbyterians, and labour to set up a Presbyterian Government as well as the other, and profess in their writings that they contend for the ancient Presbytery, so that they also are Presbyterians as well as the other; and if the one be made hateful and formidable to the people, in the judgement of all solid men, the other also may be made as odious and hateful; for if that odium and hatred they bring upon the Presbytery, be for the only fear they have conceived the Presbyters will lord it too much over them and that only I say, be the occasion that so terrifies the people from that government; let all men here consider and compare each kind of Presbytery together, both that of the Dependent and that of the Independent; for if the Independent Presbyters in the infancy and very first beginning and rise of their government assume unto every several congregation and Presbytery of theirs, an absolute kind of sovereignty and jurisdiction from which there is no appeal, and if they already take upon them to unchurch all Churches but their own, and proclaim all the Ministers and people, but those of their own congregations, professed enemies of Christ's kingdom; what would they do if they were once established by authority in their several Jurisdictions and Assemblies? and if now they will admit of none into their several Assemblies, though never so eminent believers, but upon their own conditions, and unless they will be admitted members upon such terms as they propound, without either precept or precedent out of the Word of GOD for their so doing (which is the greatest tyranny of the world) how would these men lord it if their government were once established by Parliament? It is well known and can sufficiently be proved, that godly Christians and people of approved integrity and of holy conversation, against whom they had no exception either for doctrine or manners, and who offered themselves to be admitted members upon their own conditions, yet were not suffered to be joined members, only because they were poor; and this very reason was given unto them for their not admission, that they would not have their Church over▪ burdened with poor.  
And others desiring that their Children might be baptised in their Congregations, and going to the Ministers of those Assemblies to entreat this favour, that their children might be baptised among them.  
For Answer, it was told them, that they could baptise none but such as were infants of their joined Members (which is their practice) and wished them first to be made joined Membert in one of their Churches: Whereupon they thought that there was no Congregation fit for them to join to, than to that pastor's Assembly that had given them this counsel, and therefore they applied themselves unto him, and desired that they might be admitted joined Members: for answer, it was replied, that the congregation of which he was Pastor, consisted of great personages, Knights, Ladies and rich Merchants; and such people as they being but poor, could not walk so suitably with them; withal he said, he could do nothing without the consent of the congregation; wherefore he persuaded them to join themselves to some other congregation among poor people, where they might better walk, and more comfortably in fellowship with them, so that the last news I heard of this business, was that the children were neither baptised nor the poor men admitted to be joint Members of that congregation.  
What their Ministers have done since I know not, but I well perceive, it is as great a difficuly for a poor man to get into some of their congregations, as to get into Suttons-Hospitall; and that I conceive to be the only occasion that makes some walk so long in many congregations before they come to be admitted members; for if they be rich they are speedily received, nay invited to be Members.  
It is too well known, that many godly and holy people have left their native country, and transported themselves over into New▪ England, where this government is set up, only that they might enjoy the Ordinances there in their purity; they were believers before they went, and were baptised, and such as were known before they went thither to be the dear servants of God; but when they come there (especially if they be poor) they make them walk some a year, some more, yea, some six or seven before they can be admitted Members of their Congregations, and they baptise none of those children that are borne there before their Parents be joined Members; and except they will in all things conform themselves to their own conditions, they shall never be admitted.  
And some time the man only is admitted, and his wife left out still to walk; and some time the wife is admitted and the man left out still to walk, and both these notwithstanding are believers and baptised; and after with a great deal of difficulty, they are admitted to be Members; a very small offence will be sufficient to cast them out again, if they be poor. But for stories of this nature, I do not love to multiply them; but I have heard many of this kind from those places, and from such as have been in New-England, and men both then and now no way evilly affected either to the place or people, serving God there.  
But it is too notorious, they lord it there over God's poor Clergies in the superlative degree, and every man that hath but eyes in his head may see it here in England in their congregations, what difference they make between the rich and poor, and that they have the faith of our Lord Jesus Christ in respect of persons, a sin in Saint James his time highly blamed in Christians, James 2. And as in their carriage towards the poor, they are very lofty, and look for great observance and attendance from them wheresoever they come, so likewise a little thing will displease them; if they speak a word amiss, it is enough to be cast out of the Congregation; precedents of this nature might be brought many: And if all this be not to lord it over God's Clergies, I know not what it is; to admit of none, though believers, and already baptised, but such as will come in upon their own terms, and keep out the poor either altogether, or as long as pleaseth them, without any other reason but because they are poor, and cast them out again upon every slender occasion; I say, if all this be not a most diabolical tyranny and lording it over God's Clergies, I refer it to any moderate man to judge of; and if to unchurch all Churches but their own, and at one blast to proclaim them all enemies of Christ and his kingdom, and to deny all Church-fellowship with them, be not more than a Diotrephian, prelatical and papal Authority, there was never any in the world, and if this be not to lord it over God's Clergies, there was never any known.  
Now I say, if the Independent Presbyters do so timely begin their absolute lording of it, what would they do if their government were established by authority? Their ministry and government is fare different from that of Christ and his holy Prophets and Apostles; for they invited all the poor to come in and to buy milk, yea, to come in and buy milk without money, Isaiah 55 〈◊〉 and Saint Paul for the encouraging of the poor to come in, ●aith, not many mighty not many noble, but the mean and contemptible things hath the Lord made choice of; intimating unto the poor, that they have as good right to Heaven as the greatest and chiefest; and our Saviour Christ saith, come unto me all ye that are weary and heavy laden, and ye shall find rest unto your souls: Our Saviour hath no respect of persons, but the poor are with him as acceptable as the rich, if they be weary and heavy laden with their sins; for that is all the condition that Christ requires, in all that desire to be admitted Members of his Church.  
Now when these Presbyters already make so great difference between the poor and the rich, and between believers and believers, as they will admit none but at their own times, and upon their own conditions, I do conceive that this is a most tyrannically lording it over God's Clergies and Inheritance; which when they daily do it, and the Presbyters of the Church of England do it not, it is most apparent that their rule and domination is more prelatical and more to be feared than that of the Presbyters of the Church of England; for from the Independent Presbyters they can never expect any appeal for relief and redress, whatsoever wrong or injury they have sustained by them; and therefore there is no just cause why any should so traduce the Presbytery of the Church of England, as to think they will lord it over the people, from whom they may ever expect fare better measure than ever they can from the Independent Presbytery, which if it should once be established, would tend to nothing else but to enslave the whole kingdom, and to bring in a confusion upon both Church and State.  
But now it will not be amiss before the conclusion, as we have compared the Presbyters of the Church of England with the Presbyters Independent, both in regard of their doctrine and discipline; so now likewise here to paragonate them together, in their proceed for the advancement of Christ's kingdom, that all men may see in that regard also, which of their endeavours tend most to the advancement of the kingdom of Jesus Christ, and which of them ought to be preferred before other, and which of them doth more really and truly tend not only to God's glory, but to the peace also of the Church and State: For the Presbyters of the Church of England, they 〈◊〉 and endeavour, as there is but one body, one spirit, one hope, one Lord, one faith, one baptism, one God and Father over over all, who is above all, and through all, and one true Christian Religion, Eph. 4. so that this only may be established through the three kingdoms; and that all erroneous ways of worshipping and serving God, and that tends to lead men to perdition, and make disturbance in Church and State, may not publicly be tolerated: The Independents on the contrary, both publicly and privately, and in all their bitter railing and intolerable Pamphlets, as that of the Compassionate Samaritan, the Storming of Antichrist, and that of the Arraignment of Mr Persecution, & in many more of their scurrilous writings, plead for a toleration of all Religions (under pretence of liberty of conscience) whatsoever they be, as Judaisme, turkism, Popery, paganism, and all manner of sects, and for the confirming of this their diabolical tenant, they bring in the example of the heathen Nations, who suffered all Religions amongst them; and the example of Poland, Transsylvania and Holland, those pantheons of all Religions, add tell us of the Parable where Christ commanded that the Tares and the Wheat should be suffered to grow together till the harvest, the day of judgement: And use or abuse rather some other places of Scripture, which as they conceive make all for a toleration of all Religions.  
To all which their pretences, I shall at this time briefly answer, after I have set down some grounds out of holy Scripture, and produced some examples of Gods dear children, friends and servants out of the same, which must be the warrant of all Christians to follow to the end of the world; for whatsoever was written before was written for our learning, 1 Cor. 10. Rom. 15. and by the Word of God, and from the example of God's servants, we are ever taught, that diversity of Religions amongst Christians ought not to be tolerated.  
And first to begin with Abraham, the Father of the faithful, and his seed, whose examples, all that are his and their children, aught to set before their eyes for imitation: The Lord called Abraham, as it is in Joshua 24. out of his Father Terah's house, and from his kindred, when they served other gods and made a Covenant with him, as it is at large set down in the 12. of Genesis, and in divers other places of the same book; and in special in the 17. of Genesis, verse 1, 2, 3, etc. where the Lord reneweth his Covenant with him and his seed, and sets down the conditions of his Covenant with Abraham, which was, that Abraham should walk before him and be perfect, and that then he would be his God all sufficient to provide for him and protect him wheresoever he came; which covenant the Lord ever kept with Abraham and his seed, delivering them out of the hands of all their enemies, when they served him according to the conditions of the covenant, walking uprightly before him (as he will do to all his children to the end of the world, walking in father Abraham's steps) and of Abraham the Lord says this, in the 18. of Genesis ver. 17, 18, 19 Shall I hid from Abraham that which I do. seeing that Abraham shall become a great and a mighty Nation, and all the Nations of the earth shall be blessed in him? for I know him, that he will command his children and household after him, that they shall keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him, etc.  
In these words, we have God's testimony of Abraham in the which he gives this witness of him, that he would command his children and household after him, that they should keep the way of the Lord to do justice and judgement: Then it is manifest, that Abraham tolerated neither in his children, nor in his household any Religion contrary unto that that God had taught him, nor suffered no idolatry nor Sects in his family; for this had not been to walk uprightly before God, for it had been unjust dealing with God so to have done; for Abraham and his seed were to walk perfectly and sincerely before God, and therefore he would never tolerate all Religions or the worshipping of a false God, or the worship of the true God after a false manner, which also is Idolatry, for this had not been to do justice and judgement; but Abraham set up the true worship of God wheresoever he came, as the whole story of his life doth abundantly declare: And so did Isaac after him, and Jacob after him, as in the 33. of Genesis doth appear, where Jacob said unto his household and to all that were with him, put away the strange gods that are among you, and be clean, and change your garments, and let us arise and go up to Bethel, and I will make there an Altar unto God, who answered me in the day of my distress and was with me in the way which I went; and they gave unto Jacob all the strange gods that were in their hands, and Jacob hide them under the Oak that was at Sechem, and the terror of God was upon the cities which were round about them, and they did not pursue after the sons of Jacob.  
In these words we have a precedent for imitation, with the fruit and benefit that doth redound to all those people and Nations that set up the true worship of God, and root out all Idolatry and false worship out of their families and Countries; for Jacob gives no toleration in his house nor amongst his people for all Religions, or for any other but that which God himself had appointed; he sets up the true worship of God, and that only within his Jurisdiction, and buries all the Idols, of what price and how rich soever they were, and he found the comfort and benefit of this his so doing; for the Lord for this his faithful service, blessed him and protected him from the fury of all his provoked enemies; for the terror of God was upon them all, so that they durst not pursue him.  
And if we take notice in our reading of the holy Scriptures, we shall find and that through the whole Word of God that the Lord ever followed that people, and those Kings and governor's and their whole kingdoms and Countries with special blessings and singular favours that purged their Country from idolatry and all false worships, and struck a terror into all their enemies round about them; neither did they ever purge their Countries from Idolatry, and root out Idolaters, but the anger of the Lord was presently appeased by it; and it is always recorded to the eternal praise and honour of those Kings, Rulers and Judges that were most forward in reformation, and that set more throughly upon that good work of reformation; and those that did things but to the halves in reformation, have not so honourable a testimony in holy Scripture as the other: and that God hath ever been pleased when Idolatry hath been rooted out, and Idolaters put to death, there be many precedents of it in the Word of God.  
Amongst others, that in the 32. of Exodus, how highly was God displeased there with the making of that Calf? and how well was he pleased when execution was done upon the contrivers and authors of that Idolatry, that place sufficiently declareth; yea, in the 13. of Deuteronomie, the Lord declaring how much he detesteth Idolatry and all false worship, giveth a dispensation to children for disobedience to their parents (who by his law they are bound to obey) in God's matters; so that if those of their nighest relations should go about to entice any to Idolatry, or to the worshipping of false gods, or the true God in a false manner, or should endeavour but to bring in another Religion than that the Lord had appointed, that then they should bring them forth and have justice done against them; so that God abhorreth that any Religion amongst his own people should be tolerated or set up besides that he himself hath commanded; and he had forbid in his law, that any man should make to themselves any graven Image, or set up any way of worshipping him but that which he himself had ordained and enjoined, and commanded that they that should attempt any such thing should be put to death.  
We see likewise what Joshua did according to the commandment of God, who ought to be a pattern to all Christians, and all Christian Magistrates, chap. 24. verse 14, 15, 16. Now therefore (saith he) fear the Lord and serve him in sincerity and in truth, and put away the gods which your fathers served on the other side of the flood and in Egypt, and serve ye the Lord; and if it seem evil unto you to serve the Lord, choose you this day whom ye will serve, whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell; but for me and my house, we will serve the Lord: And the people answered and said, God forbidden that we should forsake the Lord and serve other gods; for the Lord our God is he that brought us up and our fathers out of the land of Egypt, out of the house of bondage, etc.  
Here we may observe first, that Joshua enjoins them to serve the Lord in sincerity and in truth, and that they might do that, to put away all their idols; he gives no toleration of all Religions: and the like may be said of joshua, Joshua 24. 15. and that they might with the more alacrity yield obedience to God's command, he sets his own example before their eyes, with his resolution, which was, that both he and his household would serve the Lord only and set up his worship, and all the people likewise assented to do the same, and gave their reason why they would serve the Lord, and tolerate no other Religion, because say they, the Lord hath brought us up out of the land of Egypt and out of the house of bondage and made us his peculiar people, and therefore they resolved to serve him only, and tolerate no other service amongst them but that which God himself had commanded and appointed: And this example of Joshua and the people of Israel is left to all the people of God, to all ages for imitation, whose duty it is to set up the true worship of God only amongst them, and none but that which Christ their Redeemer, King and lawgiver hath enjoined them; and therefore all such as would have all Religions tolerated, do exceedingly forget themselves, and are highly unthankful to Christ their King and Redeemer.  
And if we look into the story of the Judges, the book following that of Joshua, when this generation was dead, and that they had forgot their covenant, and began to tolerate all Religions amongst them, they brought down all those plagues upon themselves by it, that were written in the law of Moses; and for no other cause, saith the holy Scripture, but for that they set up those Religions the heathens had served their gods by, as is manifest from the sixth chapter; for when the people cried unto the Lord because of the Midianites; the Lord sent a Prophet unto them first, who told them that the cause of all the judgements was, because they had not obeyed the voice of the Lord, but had served the gods of the nations which he had forbidden them: and afterwards he sent an Angel unto Gideon, and commanded him to break down the Altar of Baal which his father had made, and to cut down the Grove that was by it, and to set up an Altar to the Lord: In the first place Gideon was enjoined to root out idolatry, and then to set up Gods true worship only; here we find no toleration of any Religion but the true Religion; when they set upon the work of reformation, and when the men of the City made inquiry after him that had broken down the Altar and cut down the Grove, and would have put him to death, it is related, that Joash the Father of Gideon said to all those that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him let him be put to death whiles it is yet morning, if he be a god let him plead for himself, because one hath cast down his Altar: Here we find no toleration of Baal's Religion, but that they that would plead for him should be put to death; and surely, those that will plead for a toleration of all Religions, do no less than fight against God.  
But now let us see what Elias did, 1 King. 18. ver. 21. (who was counted as the Chariots and horsemen of Israel) with Baal's Priests, and what he said to all those of his times, How long (saith he to the people) will ye halt between two Religions? if the Lord be God follow him, but if Baal be God then follow him. The holy Prophet would not admit of a toleration of all Religions, but when God had miraculously manifested from Heaven that Elias his Religion was the true Religion, and which God in his holy Word had established, all Baal's Priests were put to death, and that by Elias his command, who said, Take the Prophets of Baal, let none of them escape; and they took them, and Elias took them and brought them down to the Brook Kishon and slew them there. And so upon all reformations, all other Religions were cast out but the true Religion, as we may see through the whole Scripture, as in the stories of the Kings and Chronicles, and those of Nehemiah and Ezra and through all the Prophets; and the Lord in the second of Jeremiah complaineth against his people, That they had forsaken the fountain of living water, that is, they had forsaken the true God and served other gods, and forsaken their maker, and had been more unconstant than the very Heathen, who had not forsaken their idol gods; and therefore for this their Rebellion and ingratitude, the Prophet denounces all those plagues that were written in the Law against them, as all the other prophet's did: for there is not any sin in all the old Testament that the Lord more complains of than that of Idolatry, and the toleration of many Religions amongst them, as is most abundantly set down both in Isaiah, Jeremiah and Ezechiel, Daniel, and in all the other Prophets, all which were written for our learning; so that if the people of God shall imitate them in their sins, they must look to partake with them in their plagues; for the tolerating of all Religions would be a just provoking of the Lord our God to anger now, as it was then. And we have sad experience already, what the tolerating of the idolatry of the mass, that Dagon of gingerbread, hath brought upon us; for God will not be mocked; if God be God, and the Christian Religion of the reformed Churches, and which we find in the holy Scriptures, and which was confirmed by so many signs and wonders, and miracles, be the true religion, then let that and that only be s●t up amongst Christians, and no other tolerated; for if they be, they will speedily bring the plagues of God upon the kingdom, and confusion upon us all; as we may well perceive by the suffering of them but a few years, what good effects they will produce: for toleration of all Religions cannot be pleasing unto God no more in our times, than it was amongst his ancient people the Jews, and in the Primitive Churches; and therefore all those that plead for a toleration of all Religions are no friends of Christ nor Lovers of Religion, pretend what they will; for neither Abraham, Jsaac, nor Jacob, nor any of the Prophets nor holy men of God would suffer it, neither would the Apostles ever endureit, but in all their writings they give especial charge to all the people to take heed of all the false Teachers of their time, and forewarn them to take heed of them in all succeeding ages, ever describing them by their crafty deal, that they should come in sheep's clothing, and in all seeming holiness and feigned simplicity, and therefore that they are the more to be avoided: And Paul writing to the Galatians, in the fifth Chapter, wished and desired that the false Teachers were cut off; so fare were the holy Apostles from tolerating all Religions, as in all their Epistles they inveigh against them, and that continually as false Apostles and Deceivers, and command all Christians to receive no other Religion but that which they had taught them, Gal. 1. and bids the people come out of Babylon; and tells them there is no fellowship with light and darkness; and surely if all the Prophets and Apostles ●id command all the people of God to come out of Babylon, they never gave leave to any Christians to set up Babylon amongst them, and to tolerate the confusion and mingling together of all Religions; for this would be a thing not only against the Scripture and revealed will of God, but against all solid reason and sound judgement.  
Nay we see that Christ himself in writing to the seven Churches in Asia, and in them to all Christians in the world, he blames the Angel of the Church of Pergamus, and that of Thyatira, in the second chapter, in these words, To the Angel in the Church of Pergamus, writ these things, saith he that hath the sharp sword with two edges, I know thy works and where thou dwellest, even where Satan's seat is, and thou holdest fast my Name, and hast not denied my faith, even in those days wherein Antipas my faithful Martyr, was slain among you, where Satan dwelleth: but I have a few things against thee, because thou hast them there that hold the doctrine of B●alam, who taught Balak to cast a stumbling▪ block before the children of Israel, and to eat things sacrificed unto Idols, and to commit Fornication: so hast thou them also that hold the doctrine of the Nicolaitans, which thing I hate: repent, or else I come unto thee quickly, and will fight against thee with the sword of my mouth. And unto the Angel of the Church of Thyatira writ, these things saith the son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass, I know thy works and charity, and service, and faith, and thy patience, and thy works, and the last to be more than the first; notwithstanding I have a few things against thee, because thou sufferest that woman Jezabel which calleth herself a prophetess to teach and seduce my servants, to commit Fornication, and to eat things sacrificed unto Jdols, etc. and in the 3. chap. ver. 14. unto the Angel of the Church of Laodicea writ these things, saith the Amen, the faithful and true Witnesse●c; the beginning of the creation of God; I know thy works that thou art neither cold nor hot, I would thou wert cold or hot; so then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth, etc.  
Out of the which places, it is sufficiently manifest, that it is ● thing highly displeasing unto God, that his people should give a tolerátion of any Religion but that he hath established; and those that labour for a toleration of all Religions must needs be lukewarm, neither hot nor cold, which is an evil the Lord is so much displeased with, as he tells them that he will spew them out of his mouth; and surely there is nothing that favours more of licentiousness and carelessness in Religion, and want of zeal to God's glory in any men, then when they would bring in a toleration of all Religions: And many of them can report, that there is no Religion in Holland, where there is a toleration of all Religions, though it is well known that there are men in that country of the native Dutch people, that are as zealous for the true Religion as any of them, and are as much desirous that tolerations of all religions amongst them were not there permitted, as they now wish a toleration of all Religions were suffered here amongst us; for they find by experience that it is an occasion of all profaneness, and if they should have there the like occasions of civil combustions as we have, through God's displeasure for our sins and ingratitude towards him here in England, I am afraid they would find the toleration of all those religions amongst them, would prove an intolerable thing to them, if not the cause of the ruin of their whole country. The Lord divert his judgements from them, and grant that they may never taste of the miseries that we now are acquainted with, but for tolerating of Popery and arminianism, and the prelatical faction; and without doubt if the suffering but of these three has so displeased God, the tolerating of all would give him a just cause of his more hot indignation.  
But now to answer to their Objections in order; the Heathens say the Independents, suffered Abraham, Isaac and Jacob, and all the patriarches and the people of Israel where ever they came to exercise their own religion, and tolerated all religions amongst them. For answer, let them take notice, that no thank is due to the Heathens for it (as we may see in Genesis the 12. chap. and the 20. chap. and chap. 26.) but only the glory of that is to be ascribed to God, who restrained them when they intended evil against them; for he appeared to some of them in visions, and commanded them not to touch his anointed people, and forbade them to do his Prophets any harm, and by the special blessings that he reigned down upon his people, and by his miraculous preserving of them in fiery furnaces and in lion's dens, from the fury of Savage-beasts, & delivering them so often out of the hands of all their enemies, he struck such a terror into the heathen nations, that they durst not oppress his people, so that the singular providence of God, who watcheth over them always for good, was their shield and Buckler; so that what they did in tolerating them and their Religion, was not of their good nature, but it was Gods special favour towards his own peculiar people, and for the maintenance of his own cause, and that Religion which they had learned from him; and therefore those heathenish examples are not for christian's imitation to tolerate all Religions, who are bound to obey God's commandments, and to follow the example of Abraham▪ Isaac and Jacob, and all the holy Prophets and Apostles, who all of them have condemned the toleration of all Religions amongst his people, and have denounced God's judgements against them for so doing.  
Again, we must consider the principles of the heathen Philosophers, and the practice of all wicked godless Politicians in all ages; for the Philosophers, though they were sufficiently convinced by their natural reason, that there was a God, and that this God was the Author of all good, and the punisher of all evil, and therefore that he ought to be feared and served of all nations and people, yet because they by that natural light of understanding (which was but darkness in them) could not comprehend what that infinite Majesty and divine being and godhead was, and were not in themselves able to set down a description of him, nor how to conceive of that invisible Deity, nor what worship would be most pleasing unto him (which they could never do without God himself had revealed himself unto them as he did to his own people) they served him after some traditions they had received from their Fathers, and left all nations, cities and families to serve God as they thought best, and according to their own vain imaginations; and for the atheistical Politicians of all ages, all Religions are one to them, who never regard any one more than another, and therefore tolerate all for their own base ends, and think it best for the enriching of all their countries (as the experience of all ages and histories can sufficiently witness) and many of them do not refrain to say, that Religion was only brought into the world out of policy, and to keep people in awe; so that God of his infinite goodness having the ordering of all men's hearts in his hands, did so dispose of all things, that by their own principles they should give toleration of all Religions in their several countries and jurisdictions, so that his people being scattered here and there through other nations by their sins, yet found this favour, that they also for the most part enjoyed the liberty of their Religion (though they met sometimes with most hot persecutions) but all this is ever to be ascribed to God alone (as I said before) and to his overswaying providence and guidance, who ever preserved those that trust in him, and served him according to his revealed will, though it be in Babylon itself, and therefore it is not to be attributed to the good nature of the Heathen, neither would that toleration now be tolerable in Christians, who have learned Christ otherwise than to set up any Religion but that which he the King and Prophet of his Church hath taught them.  
But now I will briesly answer to what they pretend out of Scripture, and run through the several Objections drawn from thence.  
And first to begin with that of Joshua 21. where he faith, choose you this day whom you will serve, etc. In these words, by their favour, there is no toleration of many Religions, for he was to follow the Law of God, and not to decline from it, either to the right hand or to the left, Joshua 1. and by that Law he was forbid to suffer or tolerate any Religion but that which Moses had taught them; and therefore those words were a mere scrutiny, and to find out those that were idolaters to punish them, as any wise governor may at any time make use of the like Querie, to find out men not well affected to Religion, or to their country, that by this means they may be brought to condign punishment: As if now any Officer or Commander under the Parliament should say to a company of men that he was jealous of, being desirous to discover them and find them out, choose you this day who you will serve, whether the King or the Parliament, but for myself and my house we will serve the Parliament: would not any by and by gather that he spoke this only to find out Malignants to punish them? Even so Joshua a wise and religious governor did the same, not that he ever intended to give them a toleration of all religions, for that had been against the Law of God, and against their own example; for in the 22. of Joshua, we read that because the people had built but an Altar on the other side of Jordan, they intended forthwith to make war upon them (a precedent to teach Christians that they may fight for their religion) and they had gone out to battle against them and had destroyed them, had they not given a satisfactory answer that they had no intent to bring in any innovation in Religion; and therefore this is but a poor cavil: Now for that they pretend out of Gamali●ls speech, Acts 5. verse 38, 39 where he saith, Refrain from these men (speaking of the Apostles) and let them alone, for if this counsel or this work be of men, it will come to nought; but if it be of God, ye cannot overthrow it, lest happily ye be found fighters against God: Ergo, all Religions are to be tolerated.  
This Objection doth sufficiently show that our brethren the Independents that thus argue, may well be made fellows of Gotham college, as knowing not as yet their Primer in politics, nor their catechism in divinity: For who knows not that it is as easy with God who is of infinite wisdom, out of men's foolishness to procure safety for his own people, as it was for him, out of Achitophel's wisdom to bring destruction upon himself, and to turn his wisdom into foolishness; for that which Gamaliel spoke was neither as a wise man, nor as a Christian; for he would never be thought a wise man that hearing of any commotion in the kingdom, and had the power in his hands to suppress it, should say, if it be of men it will come to naught, but if it be of God, if we shall oppose it, we shall be found fighters against God, and therefore let us let them alone; would not all the world think this man a Ninny, that should thus speak, and a man unworthy to sit in counsel in any State? whereas a wise man if he hears of any insurrection, he will forthwith use the weapons of his right hand, and first seek God by prayer and in his Ordinances, and then betake himself to the weapons of the left hand and use the sword to suppress them; and this man would be thought a wise man that should so do; and not he that with Gamaliel should say, if it be of men it will come to nought, and so let them go on to do mischief: Neither did he answer as a Christian; for what Christian that should hear of any new monstrous Religion newly printed and newly come forth (as there are many at this day to be sold about Town and Country for pence a piece) and should understand that some of those ancient heresies were again revived, as that of the Arians, Pelagians, or Nestorians, should say let them alone, for if they be of men they will come to nought, but if they be of God ye cannot overthrow them, lest you will be found fighters against God, and so let the seducers go on without questioning them, or suppressing their heresies; would not every man that hath any fear of God in him say, surely that man that should thus answer, did not speak like a Christian? for a good Christian like the good Bereans would say come let us sit down and examine these new doctrines newly brought into the world by the holy Scriptures, and let us follow the example of the Apostles, Acts 15. in that assembly and search the Scriptures, and if we find them not to be grounded on the Word of God, nor to be of God, let us forthwith as God himself hath commanded, suppress them, and not say, without examining of them, as wise Gamaliel, let them alone; that was not God's method; for God sent his people to the law and to the testimony, Isaiah 8. and proclaims that all that speak not according to them, it is because there is no light in them, and that all opinions not grounded on the Word, are but darkness and error, and therefore they are not to be tolerated or suffered; so that for any man to gather a toleration of all Religions from gamaliels' speech, is but to prove himself a mee● groll; and as little to the purpose is that they urge out of the words of our Saviour, Matthew 22. where answering the Sadduces he saith, Ye do err not knowing the Scripture nor the power of God, verse 29, From whence the Independent brethren conclude a toleration of all Religions; for our Saviour, say they, only convinced them of their error, and yet tolerated them and suffered them to enjoy the liberty of their conscience.  
I have heard many magnify our Independent brethren for their great learning, some affirming that they were scholars from their mother's womb, and for my part I believe it; for ignorance of God and of his holy Word came with all men from their mother's womb, and if such interpretations of Scripture and such illations from them, as these be, proceed not from the ignorance of God and of the Scripture, never any did; for what learned man that knows what Christ's office was in taking humane nature upon him, when he became a Mediator and the high Priest of our redemption, would argue as these men do? especially when Christ hath so often in holy Scripture professed of himself that he came then to save those th' t were lost, and not to judge the world; for he hath left that employment till his next coming, when I am most assured these men will have a great deal to answer for, for so abusing the holy Scriptures to maintain their own baggatellies: Besides, Christ came to keep the law for us which he himself had given unto his people and took no way the office of a Judge upon him, but in scourging out the buyers and sellers out of the Temple, that I remember, and saith, that he came not to break the bruised reed, or quench the smoking slax, only he had declared his laws unto his people, Malachy the fourth, by his servant Moses, and the execution of these laws was put into the hands of the Elders of Israel, whose place it was to punish all seducers, and who should have performed that work of justice which our Saviour declaring doth not give liberty for the tolerating of all Religions, which was against the revealed will of God; and therefore they that will out of this place argue a toleration of all Religions, may as well conclude, that Christ tolerated adultery and injustice, and all manner of wickedness, because our Saviour Christ said unto those that brought the Woman to him, that was found in the act of uncleanness, he that is without sin amongst you, let him cast the first stone, and when her accusers were gone, said unto the Woman, Woman where are thy accusers, go thy way and sin no more. Ergo, Christ gave a toleration for all Adulterers: and when the young man in the 16. of Luke came to our Saviour and complaining of unjustice done unto him by his brother, and desiring him to speak unto his brother that he would divide the inheritance with him, to whom our Saviour answered, man, who made me a Judge or a Divider among you? ergo, Christ gave toleration of all injustice. And because our Saviour Christ said in that Parable of the good seed that was sown and of the tares that sprung up, that they should let them alone till the harvest, an argument which they much depend on: Ergo, all wicked men are to be tolerated, and no justice to be done upon them till doomsday, and they are to live without molestation, and the Magistrate ought not to meddle with them, because Christ said, let the good corn and the tares grow together till the harvest; who would not admire to hear any man thus to argue, that there should be such either folly or wickedness in the heart of man, to abuse the holy Scriptures for their own ends? And who knows not, that it is concluded amongst all learned men, that Symbolica Theologia non est argumentutiva; and that the Parable infers no more, but that it is not for any private man to take upon him the magistrate's office, or rashly to intrude himself into the place of Rulers and governors: But truly all such consequences may as well be gathered from every one of the above specified Scriptures, as they gather from our saviour's words to the Sadduces, and from the Parable of Christ for the tolerating of all Religions; and therefore all such argumentations as these are but poor props to uphold their Tenent: for God hath given us that are christians both the Law and the Gospel, by which we ought to be guided in the serving of him, and by the which all Christians are directed what course to take in the punishing of vice, and for the suppressing of errors and offenders, whether they be delinquents in doctrine or manners: And although Christians by the Gospel are freed from the ceremonial Law, yet we are not freed from the substance of it; for he that said to the Israelites, be ye holy as I am holy, saith also to all Christians, be ye holy as I am holy, 1 Pet. 1. so that although the ceremony be abolished, yet the substance remaineth still in force; and although the rigour of the judicial law be taken away, and Christians are not tied to that manner of administration of justice, yet the equity of that law doth still continue, and righteous judgements is every where amongst all Christians to be executed, and satisfaction to be made to all such as have been unjustly damnified; and although we are freed from the curse, malediction and coaction of the moral law, yet we are not freed from the obedience of it; so that whatsoever was commanded in it to the Israelites, or forbidden them, the same is both commanded and forbidden to all Christians to the ends of the world, and whatsoever was death by the law of God and nature then, for aught I know aught to be punished with death now amongst Christians, as blasphemors, wizards, witches, idolaters, and all such as despise Moses law; under the mouth of two or three witnesses, if they be people within the pale of the Church, and make profession of the Christian Religion, for Christians have nothing to do with those that are without to judge them except they offend against the civil and municipal laws of the Country and against the laws of nations and nature when they live amongst them: for Christ came not to change the moral law, but to ratify it in all things. And although the Sabbath be changed in respect of the day, yet for the holiness of the first day of the week (which is the Christians Sabbath) and which is in place of it, I am confident it ought most carefully to be observed, and that the whole day ought in all sanctity and holiness to be kept; and besides the fourth Commandment for the sanctification of a seventh day, we have the example of the Primitive Christians and blessed Apostles, who always had their meetings on the first day of the week, and spent the whole day in the duties of piety and charity; for in the 20, of the Acts we read, that on the first day of the week the Disciples came together to break bread; that was for the hearing of the Word, and for the administration of the Sacraments, and for the exercising of all holy duties; and that Paul preached there until midnight, and that when Eutichus was fallen down with sleep, Paul restored him to life again to all their comforts; so that here we have one precedent, that the whole Lords day wasspent by all those Christians in the works of piety and charity. Again, in the first of the Revelations Saint John saith, that he was in the Spirit on the Lord's day, that is, the first day of the week, called by Saint John the Lord's day, and there the Angel preached unto him that day, and commanded Saint John to take so much of his Sermon by writing, as God in his wisdom thought fit to reveal unto his Church; and he that shall diligently read what is there written, will gather that the whole day was taken up by Saint John, and spent in hearing, and writing and meditating of what he had heard; for without doubt Saint John made it his whole days work to be spiritually employed; and as the holy Communion is called the Lords Supper, and all the time of that action is holily to be employed, as being ordained by Christ himself to that end; even so the Lords day being a day dedicated unro Christ, and ordained by him for holy duties, and for the hearing of the Word, and for the administration of the Sacraments and prayer, the whole day ought both privately and publicly to be taken up in the employments and works of piety and charity, as hearing, reading, meditating, prayer, repetition of Sermons in their Families, and catechising and instructing their children and servants, singing of psalms, in visiting the sick and them that are in prison; relieving the poor and necessitated, etc.  
These examples of the Primitive Christians are for our imitation, for so Saint Paul in the third of the Philippians in the 17. verse saith; Brethren, be followers together of me, and mark them which walk so, as ye have us for an example; for our conversation is in Heaven. And in the 4. chapter, verse 8. he saith, Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things: Those things which ye have both learned and received, and heard, and seen in me▪ do, and the God of peace shall be with you. By the which testimonies to omit many more, we are tied to follow the examples of the Apostles, and to imitate them in all that is holy and good, and of good report; now it is praise worthy and of good report to spend the whole Lords day in holy employments, and we have the Apostles examples, and the Primitive Christians for so doing, and therefore we ought to spend the whole Lords day in the works of piety and charity; and by this the sanctifying of the Christian Sabbath, (which is every seventh day) is ratified; the profanation of the which in the reformed Churches, and in many places through these three kingdoms has been one of the causes of all those heavy judgements the whole Christian world now groans under, and so much more would the Lord be provoked by the toleration of all Religions amongst us, which would give just occasion of violating of all the commandments of God, and of disobedience both to God and man; for it is most sure, that the moral Law is not altered in any thing for substance, and that God that by it enjoined but one Religion to the Israelites, and commanded them to keep that pure and undefiled, and to punish all Idolaters, Blasphemers and Seducers, hath enjoined the same to all Christians, and hath not suffered or permitted them to tolerate all Religions or any sects or heresies, which by the Apostle in the fifth of the Galatians are called the works of the devil, who declareth there also that they that do them shall not enter into the Kingdom of God. So that those that would bring in a toleration of all Religions have a desire to send men to the devil; which is one of the greatest impieties and wickednesses that can be perpetrated by the sons of men. Truly if God had such a care for the preserving of the very natural life of man, that charissimum animal, as he made a Law that it should be death in any to tolerate or suffer any beast to go at liberty and range abroad, if he killed a man, after he had been told and forewarned of it that it was a dangerous creature, as we may see Exod. 21. 28, 29. where the Lord thus speaketh; If an ox gore a man, or a woman, that they die, than the ox shall be surely stoned, and his flesh shall not be eaten: but the Owner of the ox shall be quit. But if the ox were wont to push with his horn in time past, and it hath been testified unto his owner, and he hath not kept him in but that he hath killed a man or a woman; the ox shall be stoned, and his Owner also shall be put to death. I say if the wilful tolerating of but a mischievous creature to go lose after his owner was informed of the dangerousness of it, and that the owner himself was to be put to death if he killed either a man or a woman after it; how much more may we think the Lord will severely punish those men that will suffer heresies, and most dangerous and blasphemous opinions and idolatries to go at liberty, which with their horns push men into hell itself to the destroying both of the souls and bodies of the poor people: for in the fifth of the Galatians it is said, that heresies and idolatry, etc. are amongst those sins that send men to perdition. And we are informed by the Law of God of the deadliness of all sins, but especially of those there named; and God hath often taught us in his holy Law how much he detesteth all false religions, and false worships, and by a special edict, Exod. 22. verse 20. hath informed us saying, He that sacrificeth unto any God save the Lord shall be put to death, so that we cannot pretend ignorance; and here is no exceptions of either persons or sexes; and the same Law is reiterated in many more places of holy Writ, and especially Deuter 13. where the whole Chapter is spent about the punishment of Idolaters, and such as set up a false way of worshipping God: and for the moral Law many of the Independents themselves as I can out of several of their writings prove, hold that it is not alterable, but it is of the same force now it was then; and if they grant this as they do, they must likewise acknowledge that all the sanctions of it and penalties are also in force, and that whatsoever was death by the Law of God then, is by the same Law death n●w; or else either God is changeable, or the Law is altered, both which I have yet so good opinion of some of them as I am confident they will not assert: and therefore they must necessarily yield unto this, if God and his moral worship or Law be the same and unalterable, they must I say then also accord unto this, that whatsoever was not then to be tolerated in Religion, is not now to be suffered, but severely be proceeded against. Ye●, Christ himself in his Epistles to the Church of Pergamos and Thyatiria and Laodic●a, Rev. 2. and 3. as I proved before, shows by threatening such heavy judgements upon those Churches for but conniving at and tolerating of Idolatry, and those other filthy abominations there, and by threatening with all their destruction, and the kill of them and their children with the sword, and the removing from them the Candlestick, that is the Gospel, the greatest punishment that can happen to people to be left in darkness and blindness, and in the shadow of death, and in the power of Satan, and to be punished moreover with temporal miseries; I say all these comminations and threats sufficiently declare unto all advised Christians that Christ the Lord and King of his Church hath not altered his mind, but that that Law is still in force that was made by him to his people of old; yea, he hath farther declared unto hi● people, Matth. 5. 17. 19 that he came not to change the Law but to fulfil it, and that whosoever should teach the breaking of the least of his holy laws should be the least in the kingdom of Heaven  
Now by all those his holy laws made unto his people of old, and by the practice of all his holy servants and Prophets he hath declared how much he detesteth and abhorreth the toleration of all Religions, and not only by his words often reiterated, but he hath also declared his displeasure by the punishment and immediate judgements he laid upon Idolaters, as that before mentioned in the two and thirtieth of Exodus, where Moses from the Lord, verse 32. said, Who is on the Lord's side? let him come unto me▪ and the sons of Levi gathered themselves together unto him, and he saith unto them, thus saith the Lord God of Israel, put every man his sword by his side, and go out from gate to gate through the camp, and slay every man his brother, and every man his companion, and every man his neighbour: here we find according to that of Deut. the thirteenth, that in God's quarrel, and for the vindicating of his honour we may neither spare brother, companion or nighest alyes. So that if God would not then tolerate all Religions, he will now much less endure it amongst us, especially when he hath so often manifest his displeasure against us, as we may see also Number the ●5. where it is recorded how much he was angry with his people for going into the sacrifices of the gods of the Moabites, and for their eating and bowing down to their gods, and for joining themselves with Baalpeor: for it is said there, that the anger of the Lord was kindled against Israel, and he said unto Moses, take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel; and Moses said unto the judges of Israel, s●ay y●● every one his men that were joined unto Baalpeor, verse 2. 3, 4 5. This precedent also we have of God's displeasure against a toleration of any false Religion, or false way of worship. So that all such as ple●d for a toleration of all Religions show that they have either no Religion at all, or very little zeal for God. Yea, certainly they show themselves all enemies of Christ's kingdom, that thus violate his laws, and trample them under their feet, and that would have the kingdom of the devil set up every where, and all Religions whatsoever tolerated amongst them, which must needs provoke the Lord to anger and displeasure against that nation that doth so provoke him.  
But how unsufferable a thing than is it in any that have the name of Christians, that when they should with all their power and might oppose all innovations in Religion, much more a toleration of all Religions, as some of them with the hazard of their lives and liberties in former times opposed the innovations and the novelties of the Prelates, and inveighed against the book for toleration of sports and recreations on the Lord's day, and cried out against it as an intolerable violating of God's Law, and asserted that it was enough to provoke the Lord to anger against the whole Land, and writ books and divine Tragedies upon Sabbath-breakers, and Profaners of the Lords day, and those that permitted the profanation of it, which with the godly of those times was reputed their immortal honour: how unsufferable a thing therefore is it I say now in these very men to plead for a toleration of all Religions that could not then tolerate sports on the Lord's day, by which not only the fourth commandment would be brake, but all the commandments of both of the first and second Table? without doubt they have a great deal to answer for before God; for by the doctrine we have learned from our Law giver and King the Lord Jesus Christ, (who is not changeable though they be) they that break the least of God's commandments, and teach men so to do (whatsoever they esteem of themselves, that they set up Christ upon his Throne, and whatsoever opinion men have of them) they are the least in the kingdom of Heaven, and have much to answer for before his tribunal, for these their wicked deal; and truly it exceedingly saddeth my heart when I think of them how fearfully they are fallen, and what a scandal and blemish they are to their holy profession that thus chameleon like change their form upon every occasion.  
But how much more is it intolerable then in those men that have the name of rabbis amongst those of the congregational way, and that would make the world believe they are the only Saints; for those to make themselves merry when the godly and faithful Ministers of the gospel out of sorrow and grief of soul spread before the Lord the blasphemies of the times as good Hezekiah did the blasphemies of Rahshekah, that it may move the people to mourning and sackcloth, and to humble themselves under the mighty hand of God for the diver●ing of his Judgements that do for these their blasphemous tenants hang over the land; I say how intolerable a thing is it in such men to make a sport at it, and as Solomon speaks of the wicked in his time, (whom he calls fools to make a mock at sin? Yet such there are, as Cretensis by name amongst the rest is one of them who makes himself merry at these blasphemies and writes books in justification of those wicked and ungodly men, and calls their damnable practices the infirmities of the Saints, accounting of them as Saints and holy men; whereas the good and zealous Prophet Jeremiah, ch. 9 cryeth out at the beholding the abominations of his times, far inferio to those of our days, saying, Oh that my head were waters and mine eyes a fountain of tears, that I might weep day and night for the slain of the Daughters of my people. Oh that I had in the wilderness a lodging place of wayfaring men, that I might leave my people and go from them, for they be all adulterers, an assembly of treacherous men: And they bend their tongue like their bow for lies: but they are not valiant for the truth upon the earth, and they know not I saith the Lord. Here we see the posture of the holy Prophet, we find him armed and clad with mourning to behold the profanation of the truth, and we have here also his great complaint, that at that time there were not any valian for it upon the earth If now this glorious Prophet were in the world, and amongst us here in England, and should behold those damnable blasphemies that are every where ven●ed by the sons of Belial in these times & should see how few upon the earth are valiant for the truth, yea how they labour for a toleration of all Religions how would his spirit be moved & how would his soul be perplexed within him to see it? and what fountains of tears would he pou e out to the Lord quenching of the fire of his wrath and indignation against them? but how much more would it perplex and trouble h●s soul to see any that should write, yea publish books wherein they do not only make themselves merry at those blaspnemies and count them the infirmities of the Saints, but proclaim them Saints that perpet●ate all these wickednesses, and write most scurrilous ●ailing and vilifying books and Pamphlets against his holy servants that are valiant for the truth, counting them (speaking disgracefully and contemptibly of them) but thimbles full of dust? without all controversy it would sad his soul to the very death, and so indeed it should trouble the souls of those that are truly godly to behold such lawless wickedness not only to go unpunished, but to find favour and applause even of those that are Masters of the Assemblies! Truly howsoever out of the infinite patience of God these men are yet suffered, yet I am most confident he that will come, will come and not tarry to revenge his own quarrel & the quarrel of his servants that are valiant for the Truth. And I will take the liberty to say thus much to St Cretensis, that reverend learned and ever to be honoured Master Thomas Edwards who he so much vilipendeth and slighteth, calling him a thimble full of dust, will walk like a noble lion, when he like a cur or Bandogg shall go bawling by him; and withal I would advise him to take heed of that thimble: For two or three fillips more of it upon his great noddle may so stagger him as he may happily never recover again; and for aught I know or can discern God may make half a thimble full of that dust to put out his eyes, and the eyes of half the Independents and Sectaries in England; For most assured I am that all such as in the name of the Lord, (as he doth) come out against such notorious enemies of God and his Truth as Cretensis and his associates are, will be able to confound them all and by the power of his might be ever strong enough to deal with the whole Army of them, and with all those grolls and ●ynnies that take their part and appear in their wicked cause: I will therefore rather advise Cretensis not giant like to fight any longer against the Truth, but to humble himself for what he hath already done under the mighty hand of God, whom he with his complices & abetters have so highly provoked to wrath and anger against this poor tottering kingdom. It is not Cretensis with all his foul language shall ever be able to bespatter the immaculate reputation of learned and godly Master Edward's who hath in God's cause ever shown himself valiant for the truth and stood in the gap against the errors of the times, and hath lift up his voice like a trumpet, which will be for his immortal praises, when too too many of his brethren (which will not be for their honour) were silent. We find it Matthew 13. ver. 24, 25. When the man had sowed good seed in his field, that whiles the men slept, his enemy came and sowed Tares among the Wheat and went his way; which place is worthy to be taken notice of: For in terminis it is said, that whiles the men slept, this, I say, is to be taken notice of for their dishonour, that is to say, after they had so when the good seed and published the truth, the Ministers and Preachers grew careless and like the people of Laish, Judges 18. ver. 7. and 10. Where they lived secure and the Magistrates were negligent in their place, putting no man to shame for any evil they did, which was the cause of their overthrow as it is there recorded, and will be of ours and the ruin of the whole kingdom, if not timely prevented, as being guilty of the same crime. This indeed through the craft of the enemies hath been one of the principallest occasions of the overspreading of this leprosy of all the heresies that now swarm through the whole kingdom, that the Ministers have not been so zealous and servant against them as they should have been, and so valiant for the truth, in the which guiltiness Master Edward's is not involved: for he hath all this time stood valiantly to the truth and showed himself a man of ●ourage, and that against all opposition, for which he deserveth especially to be honoured, and all those likewise that have seconded him, in discovering the danger of those devilish and damnable doctrines which have so poisoned the people every where, that if the Lord of his infinite goodness do not speedily send help and put into the hearts both of Magistrates, Ministers and all the people now at last to rouse up themselves and show themselves valiant for the truth once delivered to the Saints which they are commanded to contend for, Judas 3. they will but the more provoke the Lord to indignation against the Nation. And in this good work they should set before their eyes the good example of all those worthy Kings and governors whose names are recorded in holy writ to their everlasting honour for their diligence and care in suppressing of Errors and Idolatries; withal they should lay to heart and consider that it highly concerns them, if they desire the good of themselves and the welfare of their posterity and the peace of the whole land, all which they will be deprived of if they speedily labour not to prevent them; which a toleration of all Religions can never do; for that must needs provoke the Lord to jealousy against us all: for if we but duly weigh what the holy Ghost hath made known unto us in many places, then that I now say will be out of doubt: but omitting many places I will pitch upon one or two, Judges 5, and 8. it is said there, They chose new gods, than was war in the gates. Here we see when all Religions came to be tolerated, then was war in the gates. And in the second of the Chronicles, chap. 15. ver. 3. 5, 6. Now for a long season (saith the holy Ghost) Israel hath been without a true God, and without a teaching Priest, and without Law. And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Country. And Nation was destroyed of Nation, and City of City, for God did vex them with all adversity.  
Now the cause of all these miseries and calamities that did come upon all these people was for their corrupting of their Religion. And this we shall find through the whole Scripture to be the cause of the wrath of God upon the Nations for the corrupting of their ways and for the tolerating of Idolatry, and the adulterating of the true Religion amongst them, as is sufficiently manifest both from the places above specified, and from the second and third of the Revelations where the Lord denounceth Judgements against the Church of Pergamos and Thyatira, etc. for but conniving at and tolerating of the false doctrines amongst them; in the which places as the Lord showeth, he is the same in the time of the New Testament, not changeable, so it should lesson both people and Ministers, but especially the Magistrates now to add their helping hand for the suppressing of these damnable and wicked doctrines that are now every where too much divulged and published. They should also consider what the Lord saith, Zachariah 13. ver. 3. And it shall come to pass (saith the Prophet) that when any shall yet prophesy, than his father and his mother that bore him, shall say unto him, Thou shalt not live: for thou speak'st lies in the Name of the Lord: and his father and mother, that begat him, shall thrust him through when he prophesieth. Here we may take notice that the nighest alyes and kindred of any false Prophet are not to spare him; and there is most excellent reason for it; for if the taking away of the natural life of any wan or woman deserveth death by the law of God and Nations; how much more is that punishable in any man that shall labour to destroy and poison the souls of the people, which all false teachers do when they spread heresies and damnable doctrines amongst them? And for this place out of Zachariah, it is acknowledged by the very Independents themselves that it is a Prophecy pertaining to those that are under the gospel and belongeth unto all Christians, as instructing them in their duty what they should do for the suppressing of false Prophets; and they also do acknowledge that the establishing of pure Religion, and the Reformation of corruptions in Religion, do much concern the civil peace, confessing if Religion be corrupted there will be war in the gates, and where Religion rejoiceth, the civil state flourisheth; all this I say the Independents themselves accord unto. But they refer it and that truly unto the civil Magistrate partly by commanding and by stirring up the Churches and Ministers thereof to go about it, in their spiritual way: partly also, by civil punishments upon the wilful opposers and disturbers of the same. Yea they apply that place out of Zachariah quoted by me to the times of the New Testament (as I said before) and confess that it is prophesied there that in some cases capital punishment shall proceed against false Prophets, and that by procurement of their nearest kindred. And moreover they say that the execution thereof is described Revel. 16. v. 4, to the 7. Where the Rivers and Fountains of waters (that is the priests and Jesuits that convey the Religion of the Sea of Rome throughout the Countries) are turned to blood, that is have blood given them to drink by the civil Magistrate. These are the very expressions of the Independents themselves.  
Now if this in their opinion do hold true against the Priests and Jesuits? whether it doth not also hold true against all the erroneous and blasphemous Sectaries and heretical Teachers, that by murdering the souls of many thousand innocent people, send them to the devil, that I leave to the grave consideration of all those that are zealous for the glory of God, and valiant for the truth, and to all such as desire to contend for the truth: who ought ever to set before their eyes the example of all those godly Princes and Magistrates, the names of which are recorded in holy Writ; and in special it will be good to consider what Asa and the people of his time did, whose praises are set down, and what good followed upon it to the whole Land, 2 Chron. 15. verse 12, 13. it is said there, That they entered into a Covenant to seek the Lord God of their Fathers, with all their heart, and with all their soul, that whosoever would not seek the Lord God of Israel, should be put to death, whether small or great, whether man or woman; and they swore unto the Lord with a loud voice, and with shouting, and with Trumpets, and with Cornets, and all Judah rejoiced at the oath; for they had sworn with all their heart, and sought him with their whole desire, and he was found of them: and the Lord gave them rest round about. Here we may take notice of these two things especially.  
The first, that this their covenanting against all such as should go about to corrupt Religion, for the punishing of them with death, is left not only for their eternal honour and praise, and for our imitation, but that it did so please the Lord that he was found of them.  
The second thing observable, is, that he did in a peculiar manner bless them, and gave them rest round about: so that from thence we learn, that if Magistrates who are Gods Ministers, and whose place it is, will execute judgement against all Seducers and blasphemous Teachers, by this they shall bring glory to God, and procure peace and welfare to their Countries, and safety to their dwellings. And truly Magistrates should consider their places who are called gods, and therefore as God hath set them an example both in Exod. 32. and Numb. the 25. the places above cited, in punishing Idolators, so they also should follow him and the example of good King Asa in so doing. They may remember also they are called nursing Fathers, and nursing Mothers: and therefore as nursing and tender Fathers and Mothers will not suffer corrupt and poisonous food be given to their children, but kill Serpents and Scorpions, and such venomous creatures, and destroy them that may hurt them; so they likewise should labour in their particular places to root out all that Generation of Vipers that poison the people with their heretical and blasphemous doctrine. The Magistrates should remember also, that they are called Pastors; now no godly and careful Pastors will suffer Wolves to come into their folds to worry and destroy their sheep; how diligent ought they likewise to be to keep out those ravenous wolves, though they come in sheep's clothing, out of their several Pastures, that would destroy the souls of all their sheep? all these things I say all Magistrates should lay to heart and duly consider; for their place it is to whom God hath committed the sword, and who ought to watch over the people for good, and whose neglecting of their duty will be laid to their charge, and who are to answer for it before God, if through their con nivence or negligence any evil happen to the people. But if they should wilfully suffer the corruption of the true Religion, and allow of a toleration of all Religions, how much would this provoke the Lord to anger against the nation? We may see how zealous good Nehemiah was in his time, and how undauntedly he stood to the cause of God, saying, should such a man as I am fly? he was resolved to maintain God's truth, which was his Honour to Eternity, and for all magistrate's imitation, Nehemiah the 13. verse 23, 24, 25. who but seeing that the Jews had married wives of Ashdod, of Ammon, and of Moab, and but hearing their children speak half ●in the speech of Ashdod, and could not speak in the Jews language, but according to the language of each people, it is related there that he contented with them, and reviled or cursed them, and smote certain of them, and plucked off their hair, and made them swore by God, saying▪ ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves; did not Solomon King of Israel sin by these things, who was beloved of God? Nevertheless, even him did outlandish women cause to sin. Shall we then hearken unto you (saith he) to do all this great evil, to transgress against our God in marrying of strange wives?  
Here we have an example and pattern for all Christian Magistrates, and such as are in authority to follow. For this was penned for our instruction, upon whom the ends of the world are come. This example of Nehemiah was wont greatly to be urged upon Christians for imitation, and that by those of the congregational way, and therefore I hope they will not now be displeased, that I make use of it upon the like occasion, and Magistrates were called upon by them to follow the pattern of noble and glorious Nehemiah, in making a through Reformation in all things, and for suppressing of all errors and innovations in Religion, and in that he would not suffer or tolerate any strange Religion amongst them; for he but hearing they speak the language of Ashdod, cursed them and reviled them, and smote them, and beat them also for it, and tore off the very hair of their faces, so that he laid severe corporal punishment upon them for it. Now if he would not suffer them in his sight and hearing to speak the language of Ashdod, he would never have granted them a toleration of all Religions; for he was another Joshua, fully resolved that he and his household, and all that were under his command should serve the Lord, and him only, and that after his way; and he sufficiently there declareth his detestation against a toleration of all Religions, or of giving the people an indulgence to serve God which way they thought best, and to use the liberty of their consciences, for he made them all to embrace the true Religion, and to worship God according as he had commanded in his holy word, which is meant by that he made them swear by God, which as all the learned know, is ever in the holy Scripture to be understood of the true worship of God. Now we see godly Nehemiah not only urges them to embrace the true Religion, and to serve God according as he himself hath appointed, by Arguments and Reasons, setting before them the miseries and calamities that came upon the whole land by Solomon's tolerating of all Religions amongst them: but gallant Nehemiah reviled them, as if he said, you rogues, do you speak in the language of Ashdod, and then cudgels them into the true Religion, and forces them by stripes, and corporal punishments to embrace it, which is recorded to his immortal praise, and for all Christian Magistrates imitation; so that he abhorred the toleration of all Religions: and as David would not suffer a liar in his house, so good Nehemiah would not suffer any of a contrary Religion to be under his government; he had learned this Lesson from God himself, Deut. 4. and Deut. 6▪ and Deut. 11. & Deut. 13. etc. This renowned governor and Magistrate was not afraid to constrain them to do that which was for the glory of God, and according to his will, and for the good of their own souls, and for the good of the whole Land, and the safety and peace of them all: and yet I believe Nehemiah knew as well what belonged unto tender consciences as any Independents now living, and he understanding that the heart of man was deceitful above all things, and desperately wicked, Jer. 17. v. 9 & that conscience being but a branch springing from that deceitful and desperately wicked root, knew also that there could be nothing in it but evil, & that continually, and therefore took that liberty upon him to constrain their wicked consciences to conform to the commandments of God, and to submit themselves to his most holy laws and Statutes, and to that way of worship God had enjoined his people, which is the duty of all Parents and Magistrates, who by God's command and this example of good Nehemiah's may at any time use the rod of correction, and by it make rebellious and stubborn children and people conform themselves to the commandments of the Lord, and to his true worship, and this duty they are bound unto by the Law of God if they urge them to nothing but what God hath declared to be his will in his blessed Word. And truly it is not to be passed over without serious taking notice of it, how zealous this good Nehemiah was against all sin and false worship, and how adverse he was to a toleration of all religions under his government; for hearing them speak but the language of Ashdod, he by and by reviled them, and fell about their ears, and forthwith constrained them, and that by stripes to embrace the true worship of God. But if this good Nehemiah were now living here amongst us, and should hear not only the language of Ashdod, but the language of hell out of every mouth, and see the abominable practices of the Sectaries of our times, and should hear their hellish and blasphemous and heretical doctrines of denying the Trinity, and the Deity of Christ, and slighting the holy Scriptures, and many such desperate doctrines, how may we think would his righteous soul be troubled with it? and how would he bestir him in cudgelling these fellows into the true Religion, and making of them serve God according to his own appointment, and not after their own fantasies as they all now do? without all controversy good Nehemiah would baste them to the purpose, and all such as should side with them, and especially he would belabour all such well as should write books in defence of such, and should call them Saints, and their damnable blasphemies the infirmities of the Saints. I say I am most confident that were good Nehemiah in our times, and had he that authority he had then in Jerusalem, he would baste them all to some purpose, and make, and force them by cudgelling of them to be conformable to wholesome words; and I am most assured, he would pull off Cretensis his blue beard, qui ne pilum boni viri habet, and knock him sound about his hairy scalp; And St. Quarter-man also he would have some good slaps as he deservs over his great pate, & all the rest of these heretical & dangerous Sectaries would by him be constrained with beat to yield obedience to the authority of God's word, and he would make them know themselves; and this indeed is the duty and place of all Magistrates and Parents, and Masters of Families, neither to suffer or tolerate such fellows in their houses nor Countries; for this would but bring judgements upon the land, much more ought every man to detest all such as should labour to bring in a toleration of all Religions, when we see what misery came upon all Israel by Solomon's toleration of them there.  
But the Independents say there is no precedents of any corporal punishment laid upon any under the New Testament for matter of Religion that Magistrates should follow: but I conceive the example of our Saviour may suffice for their imitation, Who Joh. 2. whipped the buyers and sellers out of the Temple for merchandizing there; and therefore laid corporal punishments upon them. And truly if the Magistrates now should whip all the buyers and sellers of their new and blasphemous doctrines out of their several new Temples and Churches, I am confident it would be very pleasing unto God, and Christ's example would justify and hold them out in this their so doing: for who can they better imitate then the King of his Church? Yea we see corporal punishment threatened against the Church of Pergamos and Thyatira, etc. and afterwards inflicted upon them by God himself for suffering those false Prophets and Teachers amongst them. Yea we see Act. 13. that Bariesus for but labouring to hinder the proconsul from hearing the gospel, was by Paul strucken with blindness for it by God himself, to teach all Magistrates that those deserve punishment that hinder the preaching of the faith; but much more those that corrupt it ought to be punished. And we have another example of corporal punishment; for when there was no Magistrate to punish those exorcists, those sons of Sceva, the Lord suffered the devil which could not enter into a swine without his permission, to be his executioner and to lay corporal punishment upon them for abusing his name and his authority: All which may teach all men how much God is displeased with all such as corrupt his worship and service, and would bring in a toleratiou of all Religions, and may serve to instruct all Magistrates in their duty for the punishing of all false and herericall Teachers and Seducers.  
And truly, if ever there were a time that called for an establishment of one Religion and a settled Government with Uniformity in a Church and State, and a Suppression of all Heresies, Sects and Factions from the Magistrates hand and a punishing of all false Teachers, now it is, when by the sad effects already of divisions and variety of opinions, we may well perceive what ruin will come upon the three kingdoms, if there be a toleration of all Religions granted: for divisions and factions, especially in Religion, have been fatal to kingdoms and Commonwealth in all ages, as the holy Scriptures and all Histories relate. The consideration of which makes me take the liberty to recite a story I heard of a great Nobleman in Queen Elizabeth's days at her first coming to the Crown, when there was a mighty Popish faction in the Court and through the whole Realm as all men know, and when there was as great an endeavour for the bringing in of a toleration of that Religion, as now there is for the setting up a Pantheon of all manner of Sects. And such reasons there were then given for the establishing of the Catholic Religion (as they called it,) as I believe (if they should all be rehearsed) there is few of those that now plead for a toleration of all, can give the like; but better I am most confident they cannon give. For if multitudes of a contrary opinion armed with strength & power also, and they all furnished with malice and resolution to put them upon the employment of their strength, had been able to create danger to the kingdom if the liberty of their consciences should have been denied unto them, than there was nothing wanting to terrify a State to condescend to grant a toleration: but all this could not then prevail, nor all the art of persuasion they then used as that men of a contrary judgement were rather to be won with sweetness and lenity and loving persuasions and arguments and reasons, then by any coercive way which often brought danger unto Kingdoms, & many arguments more with great worldly wisdom were then produced, which with many that were real Protestants and then in council seemed of some weight: but at that time there was a brave Nobleman present and a man of great understanding and as they usually call such a great Statesman; but yet such an one as was never taken notice of to be any great zealot for Religion on either side. Yet he demanding of the council that was then in debate about this business (the greatest part of which seemed to make profession of the Protestant Religion and something incline to yield unto a toleration) whether or no, they thought the Protestant Religion was the true Religion, and that way of serving God that he had appointed; and the most of them replied, that they from their hearts and souls believed, that it was god's Religion, and that which was taught in the holy Scriptures: Then said this Nobleman, my Lords, set up and establish that Religion only and no other, do you your duty and labour to authorise it; and your life for mine, God will help you to maintain his own honour and cause, against what power and policy soever shall come against you; for he can infatuate their counsel and enervate their strength and blast all their attempts in a moment, who is all-sufficient, and against whom no counsel nor understanding can prevail; for he sitteth in Heaven and doth whatsoever he pleaseth; for as there is no Lord or Master that can endure any servant, that shall comply with his enemies & give equal honour and service to his adversary that he doth to himself, or connive at any so doing; so God will never like of your service when you worship him, if ye serve the devil also; which you must do if you set up any other Religion or any other Religion or any other way of Church Government in the kingdom, then that you believe in your hearts God himself hath appointed: for as two Religions so contrary one to another are incompitible with the glory and honour of God, who hath said, No man can serve two Masters; so they will be destructive to the safety of the kingdom. And therefore my Lords, saith he, as we have but one God, so I beseech your honours, let us have but one Religion in the kingdom and one kind of Church Government amongst us, and that ratified and established by authority: for if their be a liberty left for every man or every faction to do what they please, we shall speedily bring down the judgements of God upon the kingdom and a confusion upon us all. And many reasons more he gave to this purpose, by which he so prevailed with the council that they agreed to give no toleration for Popery or allow of any faction in Religion, but resolved with all speed to establish the Protestant Religion. And truly the same argument may now be used for the establishing of one Religion and one kind of gournment. And as Elijah said to Baal's Priests and to the people, If God be God then follow him, etc. So if this way of worshipping God that is held forth in the Protestant Churches and hath for some generations been taught in the Church of England, be that way, than it will be for the honour and glory of God and the safety of the kingdom that that only be established, which will bring peace to Church and State and take away all occasions of offence and jars amongst brethren.  
For the examples of Poland, Transsylvania and Holland they are no precedents to other Nations, their politic proceed are not examples for other Christian Countries and Kingdoms to follow; for Christians are to live by the rule of God's Word, and Christ's their King's laws, and to follow the examples of his own people only in their welldoing, and not in their failings; and therefore we are to follow the example of Abraham, Joshua, Elias, and the other patriarches, Prophets, and holy Apostles, who never tolerated all Religions. Yea we are commanded in Romans 12. Not to conform ourselves to this world, but that we should be transformed by the renewing of our minds, that we may prove what i● the good and the acceptable and perfect will of God.  
This Will of God therefore must be the rule and square that we must ever set before our eyes and hearts in matters of our God, and in points of Religion, and worship, and not the example of Poland, and Transsilvania.  
Now let us hear what is the good will and pleasure of Christ our lawgiver concerning this point of toleration, who challengeth, and that of all due and right to be our Master, saying, Matth. 23. 8. Be not ye called Rabbi for one is your Master, even Christ; and again verse 10. neither be ye called Masters (saith he) for one is your Master, even Christ; this reiterating of the same prohibition, and challenge to be our Master, shows that we are not to make either men or Angels, or whole kingdoms or Countries our Masters, but only Christ, we must always therefore in matters of Religion, have recourse unto his good word and will, and hear his voice, and therefore let us hear what the will of Christ is concerning this business of Toleration, who in in the 8. of Mark 15. speaking there unto his Disciples, and in them to all Christians (for the Independent Masters hold that the Disciples represented the whole Christian Church) he charged them saying, take heed and beware of the leven of the Pharisees, and of the leven of Herod, here we find a triple caveat, a Charge, and a Take-heed, and a Beware, as if the Lord had said I cannot use too many words to make them take heed, etc. and of what? even of a Toleration of any Religion, but the true Religion, and of that Religion Christ hath taught us, by what authority soever it comes ratified unto us, whether by ecclesiastical or civil; yea, though it be imposed upon us by the command of Kings, and Rulers themselves: for saith Christ our Master, I charge you all take heed, and beware of the leven of the Pharisees, and of the leven of Herod. Now by leven our Saviour understands all traditions and doctrines of men, and enjoins all his Disciples to beware of them, and commands them to take heed of them, and not to tolerate them amongst them, and that this is his good will and pleasure he hath ratified it when he was in heaven for writing unto the Church of Thyatira, Revel. 2. verse 20. I have (saith he) a few things against thee, because thou sufferest that woman Jezabel, which calleth herself a prophetess, to teach and seduce my servants, etc. Here Christ hath declared his will and good pleasure, and how much he displeased with that Church, that she suffered those false Teachers and Seducers amongst them, and that they but connived at them, and pronounces fearful judgements against both that Church, and the Church of Pergamos, and that of Laodicea for tolerating the Doctrine of Baalam, the Nicolaitans, and for suffering those lukewarm Christians amongst them: so that there is nothing that Christ abhorreth more than a toleration of all Religions; but that we may farther yet know what the good will and pleasure of God is concerning this point, let us hear Paul, who made known the whole counsel of God to his Church, Act. 20.. Now he in the 17. of the Acts declareth the will of God touching this matter; for after that he had reproved the Athenians for their superstitions, ver. 22. and undertaken to teach them the knowledge of the true God, who they ignorantly worshipped, and the right way of worshipping and serving him, and informing them that he is not worshipped with men's hands, that is with any of their inventions, and with what way, or in what manner they think fit, God (saith he) is not to be worshipped after any traditions of men, but according to his own appointments: and this he challenges by right from all men: as being the absolute Lord of them all, for he made them; they are (saith the Apostle) the offspring of God and his Generation, and they live in him, and move in him, and have their being in him, and their breath and life from him; yea, saith the Apostle he hath determined the times before appointed, and the bounds of their habitation: Now God saith he hath given you all these things, that ye should seek the Lord, that is, that ye should worship him as he is your Lord and King, and to whom all honour and service of right is due; now then as we are his offspring, we must not think of God after our fantasy, and set up such a worship as pleaseth ourselves, or allow of any kind or way of worshipping God that men please to follow, as you superstitiously do at Athens; not (saith the Apostle) God will be worshipped after his own way, and after his own appointment, and howsoever God winked at the times of this ignorance, yet now he commands all men every where to repent, that is, to set up the true Religion, and to worship him after one way; for (saith he) all the nations are now to set up one way of worship, and if they will not obey this Lord of the whole world, and embrace that one, and only true Religion, that I teach and preach unto you, than I tell you plainly, that as God hath appointed a day wherein he will judge the world in righteousness by Christ Jesus, if you will not set up his true worship, and the true Religion, and the right way of serving him; but will tolerate all manner of Religions amongst you still, as formerly you have done, and give liberty to every man to serve God after his own will and pleasure, and not according to this good will and pleasure of God you shall be eternally damned, for this is the meaning of the Apostle, so that the will of God must be our rule for worship, and not Poland and Transsylvania; the will of God (saith the Apostle) must be that we must follow in worshipping and serving him.  
Now when by the Word of God, that acceptable and perfect will of his we are taught that he was displeased with his people the Jews, for tolerating of all religions amongst them, and that he was highly offended with those christian Churches in Asia for tolerating the doctrines of Balaam and Jezabel, we are sufficiently taught and instructed, that Christians ought not to tolerate any other Religion but that which Christ the only King and lawgiver of his Church hath taught us, and that whosoever should take that authority upon them to tolerate all Religions, would be found fighters against God, and such as deservedly would bring down his judgements upon the Land by it, for if but conniving at evil and consenting to it be a thing displeasing unto God, how would the tolerating of it by a Law be abominable unto his sacred and divine Majesty? for this were to establish iniquity by a Law. We are taught in the holy Scriptures, that the consenting with a thief makes a man as guilty before God as the acting of thievery, Psal. 50 and that they that assented unto Jezabel in killing the Prophets, made themselves all as guilty as Jezabel herself, and that the Heathen Romans, Rom. 1. verse 32. who knowing the judgement of God (that they which commit such things are worthy of death) not only do the same but consent with them that do them; made themselves as equally guilty as the Actors of them, as Paul in his bill and information put up in the Court of Heaven against them sufficiently declareth; the same did Elias in his bill of information against the people in his time, accusing them all as equally guilty of the blood of the Prophets, and destroying Religion as Jezabel, and only because they consented unto it; They (saith Elias) have killed thy Prophets, and have broken down thy Altars: Which they? all the people that assented unto her, as well as the Officers and Executioners: And so our Saviour in his time, accuseth the people as well as Herod for slaying of John the Baptist, saying, They have done to him whatsoever they pleased. They, which they? all the Nobles that sat at Table with Herod, that did not dissuade Herod from that bloody and tyrannical act, and all the people that liked well of it: the sin of this Nation who assented unto the bloody Decrees and censures given in the High-commission-Court, and in the Star-chamber, and in all other unjust Courts the people that assented unto all their cruel censures against God's people and liked well of it, are as equally guilty, who would ordinarily say, that had they been Judges they would have done the like, and that they were men worthy of death, which made them (I say) as equally guilty as their wicked judges and Executioners; as we may see also in those that assented unto the High-Priests, and to the Scribes and Pharisees in putting to death the Lord of Life, they made themselves all guilty of his blood, and by that means brought the curse of God upon them and their children by it to this day, as well as the High-Priests themselves: a fearful sin, though the world take no notice of it, and which all these kingdoms have yet to repent of: Saint Paul also makes himself as guilty of Stephen's blood, as they that stoned him, saying, When thy holy Martyr Stephen was stoned, I stood by and assented unto it, and held the garments of those that stoned him: By which he acknowledgeth himself equally guilty, and so all those that assented to all the cruelty done to the people of God in these kingdoms, and were approvers of their tyranny, are as guilty as the actors of it, for consenting unto any treason or conspiracy, or with any malefactors, and all their complices, both by the Law of God, nature, and nations, makes them all guilty before God and men, and as liable to justice and punishment as those that acted in those malefices; and therefore those that but assent unto a toleration of all Religions (a sin so highly displeasing unto God) are as guilty as the Actors of it; and if but consenting make them guilty, how guilty are they then that use Arguments to bring in a toleration of all Religions, and abuse the Scriptures to this end, and plead for it, and would have it established by a Law? surely they are offenders against divine Majesty in an elevated nature, and have a great deal to answer for it before God especially when they do it in a most scurrilous and railing manner, by which they manifest to all the world that they are more versed and better acquainted with the doctrine of Billingsgate then with the language of Canaan.  
But this may seem a wonderful thing to all judicious men, that that people which within these six years were afraid of a Surplice, and of the cross in baptism, and of any popish ceremony, or of any of their vain traditions and will-worship (which was their honour then) should now plead for the toleration of the body and soul of Popery, and for all other both Jewish and heathenish Religions, and all manner of sects, so destructive to that Religion, which the King of Saints and King of Kings, and the only King of his Church, the Lord Jesus Christ himself hath taught us, and to the peace and quietness of the Land; this I say, must needs seem a monstrous thing to any moderate minded Christian: Nay, how unreasonably do these men deal with their brethren? they plead for a toleration of all Religions here in England, and yet in New-England banish men into lands from amongst them, for dissenting from them in their new model of Church-government, and for but dissenting from them in their opinions about Religion; and h●re amongst us what impious and railing books do they make against the Ministers for endeavouring to establish that Religion, and that Church-government that God himself in his holy Word hath set down? and what approbrious names do they give the faithful and painful Preachers and Pastors of the Church of England, calling them Baal's Priests the professed enemies of Jesus Christ and his kingdom, the limbs of Antichrist, false Prophets, the brood of Babylon, terming some particular men of them Rabshekes, others bawds, others Black mouths, legal Preachers, and styling all of them the cursed enemies of Jesus Christ, and think of them as men not worthy to live, and in express words profess it; and yet these men plead for a toleration of all Religions, when both by their words and deeds they manifest, if it were in their power, the first work they would do should be to root us all out of the kingdom: so that all men may see, they say one thing and mean another, that they would tolerate all Religions, but only that which is the true Religion, and so by that means have no Religion at all, but one of their own making, which by their new lights they have of late found out, which they call the strait way to Heaven, and the only way of setting up Christ upon his Throne, which is nothing else, to say the truth, but to dis-throne him, and set up themselves and their new model, for who doth not see how already they lord it over all good Christians, not admitting them to the Sacraments; but upon their own terms, nor suffering their children to be baptised amongst them, nor so much as suffering any they call Presbyterians to preach in their new congregated Assemblies: and if this be to give a toleration of any Religion but their own, let all the world judge: but I say, and will ever by God's assistance be able to make it good, in that they plead for a toleration of all Religions, they are guilty of heinous and foul sins being complices, as well as they that are Actors.  
Now then when the Presbyters of the Church of England seek and endeavour in all their proceed to establish that Religion which Christ the King of his Church hath taught them and his blessed Apostles, and labour to set up that Government that was ordained in all Churches to be perpetuated to the end of the world; in their so doing, they imitate all the patriarches, Prophets and Apostles, and in that they do more advance Christ's kingdom than the Independents, who under pretence of liberty of conscience would bring in a toleration of all Religions and confusion upon us all. Surely, if ever any Ministers deserved well from the people, the Ministers of England now do, who by all their endeavours show that they seek to bring them to the knowledge of God and of his son Jesus Christ, and to the knowledge of themselves which is life eternal: For what could men do more than that which they have done, who have Petitioned the House of Lords and Commons now sitting in the great council of the kingdom, that they might be armed with authority from them in their several charges, to have the examination of such as shall be admitted to the Sacraments, that they may be rightly informed in the knowledge of those holy Mysteries and that ●one that are either ignorant or scandalous in their lives, may be suffered to communicate at the Lords Table, by which their endeavour, they show the Christian care they have of their eternal welfare (for which the people are ever bound unto them) and by the which also they take away all scandal and occasion of offence to others, which formerly pretended that the cause of their separating from our Congregations and Assemblies, was, in regard they could not communicate with dogs and swine, and with the tag ragge and bobtaile of all the Malignants; for in such terms they usually express themselves.  
Now when the occasion of this scandal and offence is taken away by the care of the Ministers, and all Superstition and Popish Ceremonies, and all will▪ worship is also rooted out, and when the gospel is truly and faithfully by them preached, both in season and out of season, and the Name of God truly invocated and the Sacraments duly and rightly administered, what just cause have the Independents now either of separation or of traducing either Ministers or people of being enemies of Christ and his kingdom; when by all their endeavours they only seek the advancement of him and his kingdom amongst them? I have so good an opinion of all moderate minded Christians, that when they shall seriously weigh and consider what I have here writ, and truly and faithfully set down, that those of them that have formerly been alienated from them, will again, being now undeceived, return every one of them to their own Pastors, by whose Ministry they have been converted; and that all other understanding men will not only have more charitable thoughts both of the Ministers and believers of the Church of England, but will likewise look more narrowly into, and examine more diligently all those new ways, and by finding them out, to be indeed but new, will seek for the old way and walk in it: And truly it stands all men now in hand that desire the welfare of the whole kingdom, yea the safety, tranquillity and felicity of three kingdoms and the peace of them all, and the quiet of the Church and the prosperity of Zion, and indeed the peace of their own families, and a good accord, harmony, love, and unity amongst brethren, to seek for the old way which hath the promise of peace, which can never be preserved where differences and diversities of opinions with a toleration of all Religions are allowed of; for they tend to nothing but dis-union and to a violation of all bonds of true and cordial affection; for they can never love such as they have a command to shun nor never really affect such men's companies and acquaintance whom they are ever jealous of, that they will seduce their wives, children, and families; therefore I say that all people may not only seek for, but find that old way of peace, shall ever be his prayer that wisheth that all men may be saved and come to the knowledge of the Truth.    

AN APPENDIX.  
In the which all the reproaches, and truth-gainsaying calumnies, so injuriously and causelessly cast upon me by my Brother BURTON, my Quondam Fellow-sufferer, are all wiped away with the sponge of Innocency in this my true Answer unto him: In the which also, all such passages as he so exceedingly exaggerates and cries out against in my Preface and Postscript are cleared from his clamorous surmises, and my Integrity vindicated from all his traducing Inferences, and forced Conclusions.  
Brother Burton,  
IN the beginning of your Epistle to the Reader, say you, This answer was long ago so conceived in the womb, as the slow birth may seem to have outgone his due time. Truly it had been good for you, and fare more for your honour, and for the honour and glory of God, and for the honour of your holy profession, that the womb of this your book had been its grave: for it hath not only given great scandal to many, but sadded the hearts of multitudes of God's people that formerly truly loved and honoured you. But men that make more haste then good speed, have cause at leisure often to repent, as you one day must do for this untimely birth of your deformed and monstrous brat. To the matters of Argument concerning your opinion in answer to my book; I have in the foregoing Treatise made my Reply, in this Appendix I am to make my just defence against some false accusations and soul aspersions with which you have bespatterd me through your whole discourse; but should I sum up all the revile, scorn, vilifying, unsufferable and unchristian language, which those of your Fraternity (after I had declared myself to be none of your party, before any of my Books came forth) did and still do provoke and salute me with, even in the open streets, to the shame of their profession (yet in the 27. page of your book approved of) they would rise to a volume. But I have learned with the Apostle Paul, to pass through honour and dishonour, through evil report and good report, as a Deceiver and yet true (2 Cor. 6. 8.) being therefore nothing moved with their raylings, I spread them before the Lord, and for brevity sake will not here repeat them.  
I shall only take a note of some (passing by many) of the unbrotherly reproaches, false accusations, and bitter invectives, poured out from yourself (whose scholars it may be thought the others are) and I will unfeignedly answer you, in the words of truth and soberness, and in the spirit of meekness and love. But first give me leave to say, that from you of all men I least expected, much less deserved such hard speeches, I having been not only a sufferer with you (which engageth a personal respect) but always ready and forward in the worst and most dangerous times to appear in your defence to my own great detriment and damage, and as a faithful friend, have stuck close, and been serviceable unto you since, as can sufficiently be proved when your protestation protested was questioned; all which challenged a Christian circumspection, even in reproving of humane frailties.  
Now things being thus between you and me, how exceedingly doth it aggravate your offence, in scandalising my name as you have done? For mine own part, when out of zeal to God's Glory, and my servant desire of Zion's peace, I writ against that new way you walk in, and justly blamed in general (naming no man) the unwarrantable writings, and censures published, and laid upon all who in their judgements descent from Independents, though truly Godly, affirming, that they are but converts in part, that they are enemies to Christ's Kingly office: and set up Christ as a pageant King; that they neither profess nor confess Christ, but with the Jews say, we will not have this man to reign over us: observing also in the frontispieces of their books writ in defence of Independent errors, these words; Think not that I am come to send peace upon earth: I came not to send peace but a sword, etc. Matth. 10. 34 35, 36. and that in a time of so great distractions, when your party have subtly spread schism, Faction, and caused fraction and division through the kingdom; and considering withal how ready tumultuous and turbulent people are, especially upon such advantages as these, to misapply Christ's words (as all men may see, and by their daily expressions plainly perceive they do) and from that text are easily persuaded to believe they have good ground and warrant to fight against their Christian brethren to maintain errors and their own whimsies; I say, I weighing all these things, when I writ against erroneous and peace disturbing ways, which I took to be my duty, yet so far was I your fellow sufferer, from falling at odds with you (as you seem to intimate, page 2.) that in reproving sin, for which I have sacred Writ to be my warrant, Levit 19 17. I gave a reverential honour to the person, and to manifest my respects unto yourself (because a sufferer) I brought not your name upon the theatre; error I confuted, the danger of misapplying Scripture I declared, and reprehended, and so by God's gracious assistance I ever shall; and will not connive with any that hold and labour to maintain a way that leads to error and faction: But so tender I was of your repute, and at so vast a distance from reproaching you with untruths to render you despicable to men, that your name I spared to mention, and for my description of a grave man with a white basket-hilted-beard, a self denying man would have passed it over with silence, and only made use of it, as a respectful private reproof. For I beseech you lay aside your passion, and consider a little, are there not some others of your judgement, that have as great white beards as yourself? which are baskethilted beards in my Dialect, a harmless word in itself, and a word that you know in Love and Mirth I do frequently use to my dearest and familiar friends, and it was not counted scurrilous or offensive by any other, nor by yourself (to whom I have often used this expression, and you never reproved me nor were offended at it until now, because I cannot approve of your writings and way, which God is my witness, before whom I speak, and who knows the secret intentions of my heart, I would embrace and walk in, were there in Scripture any command, precept or example for my so doing, but you can never produce sound Scripture proofs for it. Now Scripture clearly holds out that way I walk in, practice and maintain.  
Brother you were too too precipitate, you need not have made a particular application in public, and then present yourself to the view of the world in so great a passion, as to let men see and know, you are not able to digest a merry word; Alas! thousands never saw your book, and of them that have seen and read it, happily every one took not notice of your uncharitable writings and opinions; for until you so unadvisedly rushed out, and on the public Theatre proclaimed yourself to be the man, very few suspected you would have dealt so unbrotherly with your brethren (who though they differ from your judgement, yet are sincerely godly, and have deserved well from you, and laid out themselves freely, for the good of you, and yours, above all other men) as to pronounce them emenies of Jesus Christ, or that you would unchristian all holy Christians, and deny the saving work of grace in them (true conversion) because they dare not join with you, nor approve of those opinions you have lately taken up; you have not been so forward at other times to declare yourself to be the man (why now?) surely you conceit the subscribing your name again thereunto, is a sufficient ground for men to believe, that those passages and assertions are not erroneous, and that it is a Piaculum in me to question the matter, time, season, and manner of publishing such things; if so, you mistake yourself exceedingly, for this is an undeniable truth, that you are a man subject to like passions (and errors) as other men are (Jam. 5. 17.) even your best friends being Judges. And that I may discover yourself unto yourself, I will sum up a few of your passionate expressions, with your unbrotherly (that I say not unchristian) aspersions, and slanderous accusations brought against me by name, in your book that you entitle (but how truly) Vindiciae Veritatis, which before ever I had seen or so much as heard of, being in the Country when it came forth, one having perused it, briefly and lovingly reproved you and writ against many unworthy reproaches and slanders contained therein; And I shall now again take a note of them, and then clear those false accounts wherewith you have so deeply charged me, which consist of several particulars: viz.  

You account me one that hath but fair flourishes of holiness. Page 17.  
An Adversary to Christ's kingdom, and an open enemy and Persecutor of the Church. Pag. 18.  
A Scandalous Walker to the shame of the very name of Christian Religion. Pag. 20.  
Worse than a Heathen, a base and barbarous man. Pag. 21.  
One of the greatest Incendiaries in the landlord. Pag. 25.  
A dishonest man of a Serpentine practice. Pag. 28.  
A hollow-hearted man of a shallow brain, a man, not only whose heart is divided, but whose head is, etc. Pag. 29.   
The reckoning in the full sum (by your account) amounts to thus much, that I am an hypocrite, an unbeliever, a persecutor, a profane, wicked, base and barbarous man, an Incendiary, a Knave, a Serpent, a Dissembler, an Ignoramus, a mad Man, etc. Oh that ever such a soul condemning, heart accusing, head dividing Charge should be drawn up and published by a Quondam Fellow Sufferer! Is this not railing nor bitter speaking because cunningly uttered by an Independent? If sober men (who are godly without faction) judge of this your method, it will appear, and by them be truly voted, you have forgot the promise you made (page the second); for my part I leave it to the grave consideration of such.  
And I shall now speak a little to your great charge, of which a man might make a book in Folio, to set forth the sinful sinfulness that lies closely couched therein, with your furious smiting at my soul and body, which enforceth me to say, These are the wounds that I received in the house of my Friend, (Zech. 13. 6.) Yet because from a friend and a Quondam Fellow Sufferer, I presently bound them up, and should have been very sparing in opening and discovering of them again, could I have done it without prejudicing the life of my good name, and obscuring truth; but for the preservation of the one, and the manifestation of the other, I am constrained not to neglect to lay them open, search their depth, declare their danger; and what evil effects may ensue, and to pour in the sovereign balsam of a good conscience, and lay upon them the plaster of innocence, which is the only approved remedy for such desperate wounds.  
Now for your Bi●● of Accusations, and Defamations, I here in the presence of God, and before all men protest against it, absolutely denying the whole charge, and do affirm, that neither you nor any mortal creature can truly make any one of the least particulars thereof good against me, although you have laboured hard, and taken a great deal of pains to do it, howsoever in the opinion of holy, wise, and learned men to little purpose. But waving that business a little I will first discover the ground of your fury against me, and then go on.  
You preach and write that independency according to your practice, is the only way to advance Christ upon his Throne, and that narrow path which all Christians are commanded to walk in, but hitherto your confident saying so, is the strongest Argument you bring to maintain your Assertion. Now in that I durst not take your bare word, nor no mansliving, have he never such fairepretences, in God's matters, but with the Bereans searching the Scriptures, whether those things were so or no, and finding that way contrary to God's Word and Apostoli call practice, having by clear Scripture and Arguments grounded thereupon, discovered the error of that way out of a Christian remorse and godly pity to the souls of poor weak tender hearted Christians, who are easy to be seduced, and carried about with every wind of Doctrine, Ephes. 4. 14. Exhorted Magistrates, Parents, Masters, and all that fear the Lord in sincerity, to put to their helping hand to keep the people from wandering into by-paths, and to see that they and their families together do serve our God, live in his fear, and walk in the ways of his commandments according to Scripture rule, and the example of the faithful, holy servants of the Lord, etc.  
This forsooth is the ground of your quarrel which I thought fit to mention by the way of Preface, and for this you accuse me to be an Adversary of Christ's kingdom, an open enemy and Persecutor of the Church (and what not?) to which with a good conscience I answer you scandalise me, for according to the Apostles exhortation, 2 Tim. 2. 15. I have studied to show myself approved unto God; nay, further I say, I am ready, (if the will of God be so) to lay down my life for the Regality, and Kingly office of Jesus Christ, and for the peace of his Church, but not in your notion having no warrant for it. Brother, give me leave to ask you the like question which Paul did the Galatians, Gal. 4. 16. Am I therefore (an adversary to Christ's kingdom, a Persecutor) become your enemy because I tell you the truth? I appeal to the righteous Judge, to judge between you and me herein; and pass to other particulars in your charge, handling them together as they have nearest relation one to the other. Now where you speak of me as if I were an Hypocrite, and boldly accuse me of walking scandalously to the shame of the very name of Christian Religion; for these, and all your other false calumnies God who is the just Judge of all men, will one day call you to an account; in the mean time let me tell you, though your accusations be founded as deep as hell, yet neither Satan, who is the Accuser of the Brethren, Revel. 1●. 10. nor any Instrument that he doth work in, or by, can be ever able in the words of truth to prove your charge; but it is an old stratagem of Satan, when a man labours to walk uprightly, to fear God, and eschew evil, thus to accuse him; for when God himself had declared the integrity of his servant Job, job. 1. 8. notwithstanding Satan durst accuse him to be an Hypocrite, and say that if God but put forth his hand to touch all that he had, he would curse God to his face, job. 1. 9, 10, 11. and when God gave Satan power over all he had, verse 12. and Job still blessed the name of the Lord, he sinned not, nor charged God foolishly, verse 21, 22. yet Satan went on in accusing Job, and ceased not until God gave him power over his body, Job 2. 5. 6. yea, his friends, through Satan's instigation, spoke against him, and condemned him to be a man who had only shows of Religion, or to use your words, fair flourishes of holiness, Job 4. 6, 7, 8. Job 15. 2, 3, 4, 5. Thus hath Satan dealt with me, God gave him power over all I had, and over my body, he cast me into prison that I might be tried, Revel. 2. 10. and he hath stirred up such as should have been and seemed to be my friends, to accuse me for an Hypocrite, a scandalous Walker, and what ever he falsely suggests unto them, yet still I have, (and will by the grace of God in me) retained mine Integrity, and with holy Job, I answer you, and all such Traducers; My witness is in Heaven, and my Record is on high: My friends scorn me; but mine eye poureth out tears unto God, Job 16. 19, 20. Brother Burton, it cannot be denied, but that you and your party, have brought the same accusation against me, as Satan, and jobs friends brought against him; yet as God reproved them, & accepted of job, job. 42. 8. so my God whom I in truth and sincerity serve with the twelve Tribes of Israel day and night, Act. 26. 7. hath approved, and will accept of me, maugre all the power, false accusations, revile, subtle Wiles, and workings of Satan; for, as the Apostle saith, 2 Cor. 2. 11. I am not ignorant of his devises; nay, herein I have comfort, because I know the faithful servants of God in all ages have been traduced and accused for Hypocrites, and scandalous Walkers; we read 2 Cor. 10. 2. that the false Apostles did think, or reckon of Paul, as one that walked according to the flesh; but as the Apostle speaketh to them, in the third verse of that Chapter, so I say to you, that though I walk in the flesh, yet I do not war after the flesh, etc. For I have lived in all good conscience before God until this day, Act. 23. 1. But were all true you have said, and that of your own knowledge, or could you by the testimony of honest, sober, and approved Christians, prove me such an one, as you have deciphered me, it had been a brotherly part, more saintlike, and would have brought less scandal to the Gospel, if you had pleased to have made known between you and me, wherein you conceived, or had been informed, that I walked scandalously; and if I could not have cleared myself from all such wicked aspersions, and made it plainly appear, that it was a malicious evil report raised causelessely, then if you had reproved me sharply, you had done as a Christian ought to do; For, to reprove sin is warrantable, and an Argument of brotherly Love, Levit. 19 17. but to receive a false report of me, or slily raise it up, and publish it in print, before you had laboured to restore me in the spirit of meekness, according to the Apostles exhortation, Gal. 6. 1. or told me my fault between you and me, and used all such other means to have gained a brother, as Christ our King and lawgiver hath commanded, Matth. 18. 15, 16, 17. is an open disobedience to his royal Mandates, and doth demonstrate, that in all things you have not (as you pretend) obeyed Christ, nor made his will revealed in God's Word your rule to walk by, and therefore you in this have not set him upon his Throne.  
And to that hell-hatcht charge which you have brought against me, cunningly aspersing me for a scandalous walker, etc.  
I answer, that as the devil spoke in the subtle Serpent and belied God himself to our first Parents; so the Inventors of this notorious untruth, who ever they be, are of a serpentine nature, into whom the devil is entered, and having a full possession, speaketh in them being subtle and active Instruments to report lies; and I am confident that upon due and just examination, it will appear they are some shameless infamous creatures set a work by the devil, and prompted by Sectaries, to defame me; that there by the Gospel, my holy profession, and the ways of God might be scandalised in blemishing my good name: and to have it with the more credit received, he hath so ordered, That you must be the herald to proclaim their Devilish defamations, yet notwithstanding my innocence triumphs in the midst of black mouths slanders, being fully assured that God in his due time, will make a clear discovery of their wicked design, for he is above the devil: And before the Lord, that seethe the secret thoughts, imaginations, intentions of all men, in truth and faithfulness I speak it, I can, I do, and by God's grace ever shall, wash my hands in innocence; yea, I call upon the righteous Judge, the God of Heaven and Earth, who knows my innocence to judge between you and me herein: For, God is my witness, that I have endeavoured to walk before him with an honest, sincere, faithful, and upright heart, ever since he gave me the knowledge of himself. And during the time I was in the estate of nature, God by his preventing and restraining grace kept me from living or delighting in such sins, whereby any could truly charge me for a scandalous Walker. Therefore in the presence of this great God, who of his free grace hath Elected, Called, and Justified me through faith in his Son the Lord Jesus Christ, not suffering me to turn aside, neither to the right hand nor to the left, out of the paths of truth and that lead to holiness: I solemnly protest, and hold out my Protestation to the view of the whole World; you have most injuriously wronged me, in proclaiming me to be such an one; For I am as blameless and free from your calumniations, as Naboth was from wicked Iezabels desperate plot, wherewith she took away his life, 1 King 21. 8, 9, 10. etc. and as innocent as Joseph, from the false accusations brought against him by his wanton, lascivious, and shameless mistress, Gen. 39 14, 15, 16, 17, 18, which makes me bold to say, neither the devil, any of his Instruments, no nor yourself, in the words of truth, can prove the things whereof you have accused me.  
I shall here conclude my answer to this Charge with the Apostle Paul's words, 1 Cor. 4. 3, 4, 5. But with me it is a very small thing that I should be judged of you, or of man's judgement: yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart: and then shall every man have praise of God.  
Brother, I have been the larger in my reply to this particular because it is the foundation and main pillar that may seem to hold up all your other Calumnies; for if you could prove me to be a Scandalous walker, to the shame of the very name of Christian Religion, than men might easily be persuaded to believe your whole charge; But the foundation being so rotten and unfound, the superstructure cannot possibly stand.  
I now proceed to the fourth particular, and my Answer thereunto is, that no man of truth, worth, and piety, can justly tax me either with baseness or barbarism.  
For the fifth particular, it is elevated very high, and because you have in this exceedingly bestirred yourself, I am necessitated (for the clearing myself, & to vindicate the truth of what I have written) to be somewhat large in my reply, that I may fully answer the Charge you bring against me therein, which is very great: viz. You accuse me to be one of the greatest Incendiaries in the Land, and to prove this you quote two passages in one of my books, and you bring them as two witnesses; for the confirmation thereof, the first is in my Preface pag. 28. the second in my Postcript pag. 45. Now these two witnesses of your own (say you) want but a Judge judicially to pronounce sentence whether these words be not of an Incendiary nature and that in a high degree: For who's so blind as doth not clearly see these fiery flashes and flames to fly in the face of that Army which God hath honoured with many Crowns of admirable Victories both at York, at Naseby, and at Lamport, with the recovery of Leicester, Bridgewater, Bath, etc. so as God hath made this despised Army, the Preservative of City and Country, the Repairer of the breach, the Restorer of the paths to dwell in. Thus you.  
Brother, this accusation hath a Tower raised on the same Basis the whole fabric of your Charge is founded upon, and the foundation being deep, you dare build so high as (if it were possible) to over-top truth, not fearing the fall of your Babel; but God, who is Truth itself, seeing the evil of your intentions, hath confounded your Language, as he did those bvilders who sought to get themselves a name, Gen. 11. 4, 5, 6, 7. And therefore it will fall notwithstanding the height of its Tower. O what a confused relation have you made to prove me an Incendiary! I assure you in all you have said, men of the clearest eyesight, nay were they eagle-eyed, they can never discern any truth where with you make good that Charge which you say is so conspicuous to the view of all men: For those two witnesses that you produce, thus they speak (Preface pag. 28. saith) They have the sword now in their hand, and they think their party strong enough to encounter any adverse and opposing party, and they profess they care not how soon they come to cutting of throats, and speak of nothing but the slaughtering and bunchering of the Presbyterians, and therefore there is just cause given us to think we may expect better quarter from the very enemies, then from the Independents. (Postscript testifieth) that the Independents boast they have such a party in the kingdom, (if their own words may be credited) as they now think by the sword to be able to make their own laws; and have been frequently heard say, that they had many abettors in the Assembly, and in both Houses of Parliament and in many parts through the kingdom, besides in all the Armies; and they were all resolved to have the liberty of their consciences, or else they would make use of their swords, which they have already in their hands. So that most certain it is the Religion of too too many of them is a mere faction, etc. Now what these two have affirmed, can be corroborated by other witnesses, and if in your account he be an Incendiary that in detestation thereof hath set down their words by way of repetition to discover the danger of permitting such lawless spirits to go on in their unwarrantable ways, what great Incendiartes are they that have imagined such things in their hearts and boldly spoken those words with their mouths? For out of the abundance of the heart the mouth speaketh, Matth. 12. 34. Luke 6. 45. as it can be proved Independents have done; and so much the two witnesses you spoke of said; and no more; for they accused not that Army, which God hath honoured with many Crowns of admirable Victories, etc. But you say, they cast fiery flashes and flames which do fly in the face of that Army, etc. Truly this is no other but a false Comment made by yourself, from which you draw an evil inference, and then you cry out (as a man overcome with passion) saying, these words are not to be born: but I leave (say you) the judgement thereof to the wisdom and justice of the Parliament, whose former freeing of you extends not to clear your words from being Incendiary. Thus fare you.  
Brother, I profess I am hearty sorry to see that you my Quondam Fellow Sufferer should so much forget yourself, as not only bitterly, unworthily, and most falsely thus to inveigh against me, but also to insinuate into the Parliament, as if they could not manifest their wisdom and justice, except they pass their judgement, and censure me according to your bill of Information. This violent prosecution, and your Canterburian expressions, make not me alone, but all other solid Christians wonder at your spirit: for you may please to call to mind, how one once professed he would not pass any sentence against You, my Brother Prynne, and myself, but left us as he said to the wisdom and justice of the Court, which was in the judgement of all that heard his whole speech, to pronounce us so highly guilty, that if the Lords there present, did not severely censure us, they would show themselves neither wise, nor just. This precedent you have exactly followed against me but it will never Crown your head with honour; and for the Parliament, it is their glory to slight troublesome informers: for should they hearken to every information invented and drawn up by the unsatisfied and turbulent spirits of some Independents, it would cloud their wisdom, and totally eclipse the shining of their Justice in our Horizon: But you cannot there obtain an Order to have your Bill taken pro confesso, and gain so much of the Parliament that I should not answer for myself; therefore I may and will speak for myself in my just defence and show how unjustly you have accused me; And here I deny your charge in every particular circumstance.  
But before I return my answer thereunto, you having given me such a theme to speak upon, as the due acknowledgement of God's goodness in raising us up deliverers when City and Country were sorely afflicted and heavily oppressed on every side, in speaking of God's providential care and several actings in way of mercy to his people, I cannot omit (by way of thankfulness to God and men) to declare how that in the first place City and Country are deeply engaged for ever next unto divine goodness to honour and highly esteem those Lords, Knights, Gentlemen, and Citizens who in the beginning of the kingdom's troubles, like the governors of Israel and the Princes of Issachar did offer themselves willingly among the people. Judges 5. 9 15. whose very appearing in the cause was then of such concernment, that as it made the hearts of all who were truly godly to praise God for them, so thereby God made them the preservative of City and Country; Insomuch that upon serious consideration we shall find, that those Noble Lords, and all those brave Commanders that adhered to them, who as Zebulon and Napthali jeoparded their lives unto the death, in the high places of the field, and exposed themselves to reproach, Judges 5. 18. are not to be over looked, and their gallant undertake obscured under a Sable cloud of unthankfulness, nor to be buried in the grave of Oblivion.  
For, when the kingdom was in greatest danger, than God made use of them to preserve city and country, raising an Army by Land, and setting forth a navy at sea, under the commands of the Right Honourable, thrice Illustrious, faithful, Valiant, and for ever to be highly honoured Lords, Robert Earl of Essex, and Robert Earl of Warwick, whom he made by sea, and land, instrumental for the good and welfare of the kingdom; and the truth is, at this day, neither preservation nor safety could have been expected in city and country, as things than stood, had not these two Renowned Lords and Heroes, so nobly and undauntedly appeared in the cause, & undertaken the charge, and care upon them, one to be admiral of the navy at sea, the other to be general of the Parliaments forces by Land: For this their undertaking was in such a juncture of time, that had they out of self respects declined it, unless the Lord by a miracle had withstood and overthrown our enemies, city and country (in all probability) long before this time, would have been overrun, and possessed by them, and no man should now have had peace in his going out or coming in: But by the valour, vigilancy, and faithfulness of our then Noble admiral, our Seas were safeguarded, by which means, foreign enemies were awed, homebred enemies weakened, by surprising many Ships, arms, Ammunition, Instruments, and Preparations for war, which were sent over into England, for the destruction of city and country; besieged towns were by him relieved, as lime, Plymouth, etc. So that God made that Noble Lord by Sea▪ the preservative of city, and country, which lay open ready to be destroyed by cruel and bloody enemies. And as the Earl of War wick by Sea, so had not the Earl of Essex, being general of the Parliaments Armies by Land, been an experienced Commander, faithful to their cause, and with a most heroic and undaunted courage stood to the Battle at Edge-hill (when by report whole Regiments ran away, and through fear deserted him) there now would have been no safety in City and country. What had become of city and country when Bristol was lost, and Gloucester closely besieged, which though it was a long time, even beyond expectation valiantly maintained by colonel massy the then governor thereof, that ever to be honoured Gentleman, had it not by the care and valour of that Noble Lord been seasonably relieved, it could not possibly have held longer out, but must have been delivered up unto the enemy, and have been made a prey for the spoilers, and then what peace or safety would city or country have enjoyed? In a word, what had become of city and country, if that Army under his command, and so gallantly encouraged by him had not encountered the enemies of our peace, and through God's mercy victoriously discomfited their Forces several times, as at Newbury, and at other places?  
Truly it is by all, that will not manifest to the whole world that they are ungrateful to God, and unthankful to men, ever to be acknowledged, that the Earl of Essex, the Earl of War wick, with those gallant Commanders, and Citizens in that army, and navy commanded by them, deserve the first place of honour to be our preservers, some of whose names I shall by and by set down, though I can never sufficiently set forth their praises and their merits, and to these many other worthy Generals must be added with all those gallant Officers and Commanders under them, who commanded several Armies, Regiments and Companies by Commissions from the Earl of Essex: as the Right Honourable, thrice Illustrious, faithful, Valiant, and for ever to be highly honoured Lord.  

Edward Earl of Manchester.  
The Earl of Denby.  
The Earl of Stanford.  
The Earl of Peterborrow, general of the Ordnance at Keinton.  
The Lord Robert, Lord marshal of the field.  
The Lord Fairfax, and his son  
Sir Thomas Fairfax his excellency now captain general of the Forces raised by the Parliament.  
The Lord Grace.  
The Lord Willoughby.  
Sir William Waller, Major general.  
Sir Arthur Haslerig.  
Sir William Brereton.  
Sir William Balfour general of the Horse.  
Sir John Merrick general of the Ordnance.  
Sir Philip Stapleton, lieutenant general of the Ordnance.  
Sir Samuel Luke, colonel, governor of Newport-Pannell.  
Sir Robert Pie colonel.  
Sir Edward Dods-worth Knight. Commissary general for the Musters of the Cavallary, with the Earl of Essex Lord general His excellency.  
Sir John Gell.  
Sir Edward Peatoe lieutenant general of the Ordnance at Keinton.  
Sir john Meldrum colonel.  
Major general Skippon.  
Colonel massy.  
Colonel Hollesse.  
Colonel William Davis.  
Colonel James Sheefeild.  
Colonel Thomas Shefeild.  
Colonel Richard Graves.  
Colonel Dolbier.  
Colonel Brown.  
Colonel Essex slain at Keinton  
Colonel Morgan.  
Colonel More.  
Colonel Rossiter.  
Colonel King.  
Colonel Poyns.  
Colonel Terrell.  
Colonel Dodson.  
Colonel Goodwin.  
Major Hercules Langerish.   
All these and many hundreds more, whose names are unknown to me, none of the which were then Independents, yet whose fame, for their noble chivalry and gallantry in all their employments, will live when Mortality is dead; and truly for every one of these I have by name set down, they are all of them men accomplished for all heroical virtue, and such as of whom severally for their most excellent service, and several engagements, even in difficultest times▪ I could make a large Discourse, and yet that would not sufficiently set forth their due praises; for these first Actors underwent the heat of the day, and by their valour quelled the Enemy, as I have heard the Cavaliers themselves acknowledge; and therefore all those noble Heroes and gallant Commanders, as I said before, have all of them primary right to that title isaiah 58. 12. to be called the Repairers of the breach, the restorers of our paths to dwell in; for as much as when we were in great fears and unavoidable ruin did seem to threaten both Church and State, than God moved all their hearts to appear in his cause, and made them the preservative of City and Country, Whose undertake, performances, faithfulness, valour, and Noble prowess, aught to be predicated, and recorded, that future generations may know their deliverers, and admire God's goodness who gave them magnanimous spirits to appear and expose themselves to danger for the kingdom's safety in such a time, when the people were generally secure, ignorant of the miseries that were like to befall them, and their posterity, and so deluded with promises and protestations that the greater part in most Counties, withstood their own good, the peace and welfare of Church and State. And when the men in England lived delicately, and had been so long dandled in the lap of peace, that very few, none in comparison, had ever seen the formidable face of a real fight Army, nor had ever beheld the furious countenance of bloody war, whilst she encountreth with her enemies, but were unacquainted and altogether unexperienced with warlike affairs, and marshal discipline: yea, when City and Country were in great distractions and eminent danger, and when all things both by sea and land, were to be accomplished for the preservation thereof, with all manner of disadvantages, and the greatest hazard and difficulty, that men could possibly meet withal; and therefore I say again all these brave men have the primary right to be called the repairers of the breaches, the restorers of our paths to dwell in.  
And next unto these illustrious ones, I pray good Brother look upon the famous city of London, and on all the true hearted citizens in it, who stood close to the Parliament in the most dangerous times, and first rescued their Members questioned, and preserved them all from the jaws of imminent danger, and after that exposed themselves their lives, fortunes, and liberties in their quarrel, and stuck close to their cause, supplying them continually with Men, Monies, and Ammunition, and all manner of warlike accoutrements, without which the whole kingdom had been miserable; Yea, in their own persons in the city and in the Field they hazarded all their lives in the Parliaments and their country's service, so as they also may justly challenge a share in the next place to those noble Worthies above mentioned, to be counted the Repairers of our breaches, and Restorers of our paths to dwell in; and therefore I shall desire you Brother, and all those of your Fraternity to give the next place of honour to this Renowned city. And whiles I am now speaking of such as have deserved well, and merited the name (under God) of being preservers of our paths to dwell in: I pray let us not forget out brethren the Scots whose faithful service deserves eternal gratitude and an everlasting memory, who also stood in the breaches when we were but in a low condition, who for our assistance exposed their own lives, fortunes and countries to the fury and rage of many a potent enemy, and endured incredible hardship at home and abroad, undergoing many miseries, and that at such a season of the year as was enough to have killed them, to lie in the field, and made their Country a prey for the spoilers, who used barbarous and merciless cruelties upon them, many of their brave and gallant commanders and gentlemen also daily losing their lives and wallowing in their own blood, and all for our preservations; and therefore they may, under God, duly challenge the third place of honour to be reputed the Repairers of our breaches and Restorers of our paths to dwell in: whose kindness, brother, I could wish that those of your party may never forget.  
And I may not whiles I enumerate those that have deserved the name of deliverers, omit here to speak of all the faithful Presbyterian Ministers in this City as well as through Country, those Chariots and Horsemen of our Israel though now forgotten, many of the which not only ventured their lives in battle, but by holding up their hands as Moses did when the people of Israel fought against the enemy, and by the lifting up their hearts and voices to God with strong cries made all our Armies abroad and our counsels at home to prosper, and all our undertake happily to succeed. Neither is that all, but by their wisdom vigilancy, and powerful and persuasive preaching they were the principal means under God of keeping the people here and every where in obedience to the Parliament by resolving their doubts, satisfying their scruples, and going before the people to their abilities, yea (many of them to my knowledge out of zeal to the cause) beyond their abilities in all contributions, animating and encouraging others to bring in their Plate and Moneys and whatsoever was of price and esteem with them exhorting them now if ever to stand for their Religion, Lives, Liberties and the Liberty of the Subject: And as by their endeavours they did exceedingly promote the cause through City and Country; so many of them did the Parliament very good service in discovering secret and powerful enemies by which they were disabled to do mischief. In a word I peremptorily assert it, that next under God the whole kingdom are bound to be thankful to the Ministers who strengthened the hands and hearts of the soldiers everywhere to battle and made them stick close to their several Commanders and captains, who without their soldiers could never have done any thing of moment for our deliverance; and all the people through the associated Counties especially may thank their painful and faithful Ministers that they now live in peace and tranquillity under their several Vines and Figtrees; and therefore the condemnation of those men sleeps not that for all their Ministers care for them and their pains taken both to preserve them in a bodily being and for converting their souls, in lieu of thankfulness do not only reproach them with odious and infamous names, but would deprive them also of their livelyhoods and take away their tithes from them. Such ingratitude was never heard of in any nation before, but there was eminent danger ensued upon it; for in the second of the Chronicles the last chapter, when the Lord sent his Prophets and Servants amongst them early and late calling them to repentance, and the people despised them, it is related that they provoked God so much by it, as there was now no remedy and medicine left to cure the nation: I pray God the same may not happen to this ungrateful nation, who you brother and your complices have enraged against our faithful and zealous Ministers, who notwithstanding whatsoever the Independent party can say, may challenge also a share and that a great one in that honour to be counted the Repairers of our breaches and the Restorers of our paths to dwell in; and all this before the battle of York and Nazeby, in both which the Independents did not do all the service as is pretended, and who all of them have deserved as well from the Parliament and the whole Country as before.  
This, brother Burton, being premised, I come now to answer your Charge (which as I formerly said) I do absolutely deny.  
And here I affirm that after these two noble Earls, and other of our honourable and ever to be highly renowned worthies, ceased from their warlike employments and commands by sea and land; The Army which God hath since made the preservative of City and Country, It is that Army under the Command of his Excellency Sir THOMAS FAIRFAX (which is employed in all parts and quarters of this Kingdom) whom with the whole body, I honour, and every particular member thereof, as they have done worthily. And whereas you accuse me to be an Incendiary, and say those forecited words are flashes and flames to fly into the face of that Army, I am ready upon oath to depose, that it is a false mischievous Calumny conceived in the fiery brain of some Independent, and brought forth into the world by your strong passion. Further I aver there is none so blind but they can discern a mystery of iniquity in your expressions: for it is generally known That there are many more Presbyterians then Independents in that Army, yea ten to one, which God hath now made victorious every where, and of them as valiant men as ever drew sword, or wore iron, being experienced soldiers, gallant Stormers, and as a man may say, even the Cream of the kingdom, and the whole fears its denomination from the greater part, or the better, which the Independents are not.  
Now looking on the Army as it is united to one head under the command of one chief general, and whether dispersed East, West, North, South, yet hath acted together to be the Preservative of City and Country, is that the victorious despised Army you speak of? No, no, you will not hear of that, but you divide that Army which God hath made so instrumental for the kingdom's safety, and you overlook the greatest part thereof as if they were useless men and had done nothing for the preservation of City and Country; this may prove the work of an Incendiary indeed, what? will you attribute all the honour of those many glorious victories which God hath crowned the whole Army with, but only to a part of that Army? This is a derogating and dividing language, yet as in your writings, so in the public Assemblies, and where ever any Independents preach or pray, you, and they, agree in this language, saying, It is the godly party, the praying people, that despised Army, that some speak evil of, that God hath done such great things by. Now none are called nor accounted the godly party with you and those of your judgement, but Independents and Sectaries; so that it is plain you give all that Honour which is due to the whole Army, only to the least part thereof; by which course you endeavour to divide in the esteem and opinion of men that Army, which God and the State have joined and made one. But for my part, God is my witness so far have I been from casting fiery flashes and flames to fly in the face of that Army or any part of it, that I have, I do, and ever shall acknowledge, all the Worthies of that Army have done gallantly, and that for their wisdom, faithfulness, valour, and victories they are ever to be renowned, the whole body have purchased perpetual honour, and the kingdom is bound to ascribe to God all praise and glory: But herein you are failing, when you divide that Army, as by your expressions you plainly do, and upon all occasions sacrifice to your own net, by which practice you seek what lies in you to discourage the hearts and weaken the hands of the body of that Army, and to cast secret firebrands, which may break forth into flames of discontent, and so cause hot and burning Emulations amongst our valiant and courageous Heroes, when they hear and see themselves slighted, and quite stripped of the honour and due praises that God hath made them equal shares of. We read 1 Sam. 18. 6▪ 7. When the women came forth to meet King Saul, with joy and singing, answering one another (and as they chanted out their notes, running division in their songs) said, Saul hath slain his thousands, and David his ten thousands, that their ascribing more to David then to Saul made him very wrath, and the saying displeased him, (yea it wrought sad effects) yet they did not ascribe all the honour of the victory to David; for they allowed Saul his thousands: But you deal not so impartially and ingenuously with that Army, which God hath now made the Preservative of City and Country, etc. Certain it is such writings, prayers and dividing practices are of a dangerous consequence, if not of an Incendiary nature. You proceed to double your Charge, and in the 26. Page of your book thus express yourself, further (say you) to discover your spirit against those Worthies in the Army, you go about to eclipse the glory of that famous victory at Marston-moore; for speaking contemptuously of it, you say, some of the Independents stood to it in the battle of York, when others of them ran away; for they ran as well as others: and if they be not liars all the other Independents had run away too, and left the field, if they had known what had happened in the other parts of the Army: Then you make what construction your own fantasy frameth and dictates unto you upon those words in my Postscript Page 68 after which you go on in your discourse, saying, I can produce those that were actors in that battle and are no Independents, that affirm, there was no running away at all, of those whose valour you so vilify: yea, though they did perceive how the matter went with some, as when a whole body flies, a thing with no great difficulty to be discerned. So you.  
Brother, I entreat you take a view of what you have said, and then consider the incongruity of your relation; for can it be properly said that it is a discovering of my spirit against those Worthies in the Army, and a seeking to eclipse the glory of that famous Victory at Marston-moor and a speaking contemptuously of it, because I say some of the Independents stood to it in the battle at York, when others ran away? Let all rational men judge, for surely there cannot be a greater contradiction, nor more confusion of language. What? is it a discovering of my spirit against those Worthies in the Army, to say they stood to it in the battle at York? Doth it not rather crown their heads with laurel, and speak honour to their persons who ever they were that did stand to it in the battle of either party, whether Presbyterians or Independents? for as some of both parties did run away, yet divine providence so ordered it (that God alone might have the glory) that some of both parties valiantly stood to it; and thus much is in part acknowledged by yourself, when you say, you can produce those that were actors in that▪ battle, and are no Independents, etc. So that by your own confession they were not all Independents, (no nor the greatest part according to the relation of many, who were also actors in that battle) by whom God gave us that famous Victory. Then this is out of question. I but (say you) those actors affirm that there was no running away at all, of those whose valour you so much vilify, etc. Brother, judge not rashly, but assure yourself, I have more manhood in me then to vilify true valour; for I profess I do, and ever shall honour a Valiant man, whosoever he be. But is speaking the truth, and ascribing to all our Worthies their due honour without respect of persons, become a vilifying of Valour with you? this is Independent rhetoric, and so deep, that every one as yet doth not understand it, neither will I here undertake to unfold the meaning and Mystery of it; only give me leave without offence to tell you, That if any do affirm there were no Independents that ran away, when others stood to it in the battle at York, their affirmation is most false, though happily unknown to them so to be: now their ignorance herein may convince you of your error, and bring you to the knowledge of this truth, viz. that one Wing of an Army, may be discomfited and flying, yet in the heat of the battle the other Wing being deeply engaged at that present time, may not know how it fareth with them nor see their flight, and if a whole Body be worsted as the wind may set and drive the smoke, the engaged party cannot possibly presently discern it. Thus it was at that famous battle at Marston-moore, as I have been informed by such as were Actors in that Battle both Presbyterians and Independents. And that some Independents did then run away as well as others, and of them not a few, nor all of the meanest rank and quality, is a real truth: But if you will not give credit to what I say, that you may not hereafter with such great confidence put in Print false informations as you too too often do, I refer you to Lieutenant Coll: John Lilburne, who was there at the beginning of that battle; and for your better satisfaction inquire of him, whether some Independents did not run away, and also whether I have spoken any thing concerning that battle, but what he himself knows, and hath reported for a truth, as can be proved. I could tell you the names of some Independents that did run away & those not a few and none of the least esteem amongst you; but I forbear, unless to clear the truth I am enforced thereunto; for I know, that upon a discomfiture in the day of battle, gallant men, valiant, and experienced soldiers, have sometimes been glad to run: And therefore what I there writ in my postscript, was not to vilify any, but to give to every man his due honour which you and others of your Judgement did then, and still do most injuriously rob and wholly strip them of, who descent from your opinions; and if ever you, or any of your party, shall so far prevail with the honourable Court of Parliament, to question me for those words, I doubt not, but as formerly I have found Justice, so than I shall find the like, and be cleared both by Lords and Commons, from the reproach of being an Incendiary.  
Truly brother Burton, when I read your lines, and see how much you ascribe unto men, and how little you speak of God upon all occasions, I cannot but wonder: for the truth is, in all your language you never speak of your party, who you call the confiding men, the well-affected in the Army, the godly party, but you count them and them only the saviours of the kingdom, the restorers of our paths to walk in, and this is your own dialect, God is not so much as named many times to my knowledge in your ordinary discourses: although God hath given a caveat against such expressions and speakings, Deut. 9 where the Lord charged all his people by a threefold prohibition that they should not ascribe the glory or honour of their victories to their own righteousness, or to their own arm (which is the Independents daily practice to say their party have done all) to teach all men that there is nothing that more displeaseth God then to give his glory to men that can deserve nothing at his hands who is ever to have the sole glory and honour of casting the horse and rider into the sea; yea in express words it is often declared in holy Scripture, that God can save by few as well as by many, and that a King is not saved by the multitude of an host, and that the horse is prepared for the battle, but God gives the victory; and all this to teach us ever to give the glory of all victories to God only and to ascribe the honour to him. Now then when we have so many witnesses that God is the Saviour of his people and the Restorer of our paths to dwell in, and a special command to give him the praise of it; how is it Brother, that there is nothing in your mouth more frequent, yea in your Pamphlets and prayers, then that those men you call the godly party in the Army have done the whole work in this War, yea and are the only saviours of the people and the healers up of our breaches and the restorers of our paths to dwell in? robbing both God of his glory and all the other gallant men that indeed under God did the work of their due honour and praises, who had in all respects a far greater share in all the victories obtained against the enemy, as being fare better soldiers and better Christians and valianter men, and the more in number by far ten to one then the Independent party. And that both at Marston-moore and Naseby, as in its due place will appear to all future ages.  
But because Brother you have particularised the battle at Marston-moore, ascribing the glory of that victory wholly to your party, and extremely wrongfully accuse me about that business, I shall here therefore set down what I find writ by a steadier hand than yours concerning that battle, and by such an one as I know would not divulge an untruth to the world: neither would I have made use of his testimony, not withstanding I know the truth of it, but that I am able myself to prove what he hath writ by a cloud of witnesses that were there and received many wounds in that battle, and against whom there can be brought no just exception: the words of the Author are these.  
In this battle, saith he, (speaking of Marston-moore) divers gallant men of both Nations had an honourable share of the Victory: but none I hear of, without disparagement to any, did appear so much in action that day with gallantry, as David Lesley.  
Here those of the party we spoke of a little before: (viz. the Sectaries and Independents) to endear themselves to the people, attribute unto themselves the honour of the day, and stick not to call one of theirs the Saviour of the three Kingdoms, when god knows he that they then did extol so much, did not appear at all in the heat of the business; having received at the first a little scar, he kept off till the worst was passed. This had not been spoke of at all (saith the Author) if some idle men to gull the world had not given the honour of the day to those who had but little or no share in it.  
And all this that this Author relateth can be proved by an Iliad of witnesses to be true▪ and as this testimony is true, so many more witnesses, and those men of reputation, can be brought to prove that the victory hath been wholly ascribed unto the Independent party in other battles and Skirmishes when they have been many miles of from the very place; and if there be but any commander of their party in any employment though he strike but one stroke, than he carries away all the honour from the rest, and they have their pentionary penmen both in the Army and at London to do this feat for them, to give them the praise and honour of it, to endear themselves into the people, and all to delude them; and so it was at that battle; the Presbyterians underwent the heat of the day, and the Independents challenge the honour. Thus much Brother you have forced me to speak, and now I go on.  
Brother, for the other particulars which to please yourself, and set forth your passion, you charge me withal, I will answer them as they lie. And here I protest before the Lord, I have never dealt dishonestly, nor serpentlike with you nor any creature living, or that ever did live upon the earth: Also that my heart is sound unto my God, firm, and filled full with Christian Love to all that fear his Name, and walk before him in truth and sincerity. And for my brain, it is not so shallow, but that through the wisdom which is given me of God, who giveth to all men liberally and upbraideth not, Jam. 1. 5. I can discern into the depth of Error, and am able by God's assistance to make it appear to all whose eyes are open to see the clear sunshine of the truth, That the way of your Independency is not grounded on the Word of God, but its rice, continuance, and increase hath for the foundation thereof, only the fantasy, ambition, private interest, self-seeking, and cunning practices (with a seeming hollowness) of some subtle and unstable spirits. And likewise, for the whole universe, I assure you it never did nor never can bring in a just verdict, and say, I am a man not only whose heart is divided but whose head is, etc. For the whole universe hath been and is so far from bringing in any such verdict, that grave, learned, godly, zealous, and holy men (in the Reformed Churches) have given in another verdict of me, whose Testimonies I can show for my godly Life, Learning, and blameless Conversation, whilst I lived amongst them beyond the Seas; and I have the like from the most eminent, godly, learned men where ever I have inhabited in this kingdom; yea, many Letters of late time I have received from godly learned men both at home and abroad that have read my Books, whose faces I never saw, and by them it plainly appeareth that the chief, pious, orthodox, learned men of the whole universe, esteem of me as a man of piety and learning, and not (according to the Character you have given of me) as a man not only whose heart is divided, but whose head is, etc. Therefore I having such a plaster made by such conscionable, skilful, and learned physicians and men of reputation, it is approved of by all that are rational and godly, to be efficacious not only to salve this sore, but to keep from festering, and perfectly heal up the several wounds I have received from you and your fraternity, although you have all cut deep, and many ways, wounding me in my Religion, in my Reputation, in my good Name, (all which are more precious unto me, than my life) and then with one blow endeavouring to divide my heart and head, to make the wounds irrecoverably mortal. But if such actions proceed from Independent principles, and the new light they pretend to walk by, doth guide you or any of them into these ways, seeing such instruments of cruelty are in their habitations (to murder innocent men in their good names, which is greater cruelty and more wrong to an honest godly man, then to take away his natural life) with good old Jacob Gen. 49. 6. I say, O my soul come not thou into their secret: unto their Assembly mine honour be not thou united, etc. Now to conclude my Answer to your Charge, where you speak of me as if I were mad.  
Thus the prelatical faction in their time spoke of me and of all who in sincerity and uprightness of heart opposed their erroneous opinions, unwarrantable ways and sinful practices: and it is no new thing for such who wander from the truth to walk in the by-paths of error, and to think and speak of any that hold out and maintain the truth, that they are mad and besides themselves; thus Festus thought and spoke of Paul Act. 26. 25. And thus it hath pleased you (cunningly, but more scornfully) to speak of me; yet as the Apostle replied to him, so I do to you, I am not mad (Brother and Fellow Sufferer) but speak forth the words of truth and soberness. And here in the words of truth and soberness I aver, whereas you say, Pag. 25. there wants but a Judge judicially to pronounce sentence on the former repeated words in my Postscript, that it is obvious to all men you assumed the place of a Judge, (though not a judicial one) and have proceeded so far, not only to pronounce an unjust sentence against me, but by your usurped authority to judge my heart, which power is peculiar to God alone Who searcheth the hearts and tryeth the reins Psal. 7. 9 Jer. 11. 20. and will give to every man according to his ways, and according to the fruit of his doing, Jer. 17, 10. Revel. 2. 23.  
Yea, further I say, there is none so weak-sighted, but they may plainly see, how you, and other Independents, do make it your masterpiece to use dividing and traducing language, slighting all men that differ from your opinions, as if they had neither piety, wit, nor learning in them. And were not you grown very skilful in these faculties, you would never have falsely accused, sat Judge, condemned the whole man, and then have turned Executioner, to divide my heart and head as you have done. For all which the Lord humble you low before him, giving you repentance not to be repent off; and never lay these your causeless, passionate, unadvised, and unbrotherly deal with me, unto your Charge.  
But before I pass on, good brother give me leave here a little to parley with you.  
You say Pag. 25. There wants but a Judge judicially to pronounce sentence on the former words in my Postscript, etc. But that needs not, you have already done it for your purpose, though not judicially; but it seems you would have me judged twice for one and the s●me but conceived offence, which is very tyranny; yea I must tell you that you have proceeded in your censure already against me, contrary unto all the laws of God, Nature and Nations, and all humanity; yea by a more tyrannical law then that of the High Commission Court or Star-Chamber, all which by God's assistance I shall evidently make appear.  
For the manner of proceeding in all Courts of Justice appointed by God (to say nothing how they never condemn a man twice for one and the same but conceived crime) was, that none should be condemned but by the mouth of two or three witnesses. And by the law of Nations their Courts of Justice were ever open to implead any prevaricators against their laws, observing ever an ordinary way and manner of proceeding in them, which were appointed by the Statutes and Ordinances of their several Countries.  
Now the conditions and requisites for a judicial Proceeding, were.  
First, that the parties questioned should first be cited and summoned into the Court, and this was to be done either by Articles or Bill, or Allegation, libel or Petition, Information or Accusation exhibited into the Court against the pretended Delinquent, before any Sentence could pass against him.  
Secondly the party accused was to be heard speak and plead for himself before Sentence might pass against him, except he wilfully neglected the Summons and so declined his appearance: for so it was ordered by the law of God and practised by all his people in the worst times, as we may see in Nicodemus, who to convince the Jews of injustice in their proceed against the Lord of life, said unto Christ's enemies, Doth our law condemn any man before we have heard him? Yea, this was Gods own method before the destroying of Sodom and Gomorrah, who came down to see and know whether all things were according to the cry that was come up into the Court of Heaven: And it was the practice of all Judges and in all Courts of Judicature to proceed secundum allegata & probata, the parties ever being brought before them face to face, or otherwise they did not judicially pronounce sentence against them.  
Thirdly, all things were to be proved by sufficient witnesses and by men without exception, such as were people of worth and credit, of no infamous and beastly life, and by such as bore no grudge or hatred against the party questioned, and against whom the party accused could pretend no just exception: for all men know that malice can neither think, speak, or write well of any they malign (witness your book against me) so that if the party complained against could make it appear that the witnesses were his mortal enemies, and that they were men or people of a vicious life and conversation or guilty of any heinous crimes and offences, and with▪ all that they were enemies and implacable adversaries unto him, there was then a caution in law that such men might be excepted against, and their testimony was not to be admitted without there were other more apparent evidence of the truth. And although the High Commission and Star-Chamber were the most corrupt Courts in the kingdom, yet even in those Courts there was an appearance of justice in this kind, so that if any man had any just exception against any man's testimony, if it did not totally overthrow their witness, which it many times did, yet it so enervated their evidence that it was never so valid and prejudical to him as otherwise it would have been; as you yourself can witness it was in my cause in the High Commission Court, where I making it appear by sufficient witness that Thomas Newcomin and John Danet, and Richard Daniel had formerly been expunged in the Chancery for Knaves, and had for that out of malice put me up into it, were all my adversaries and perjured varlets, their testimony by the whole Court was rejected, and they were by them all accounted a company of Knaves all over soul and body, for so some of the Court said of them, and I was only condemned for my book: And this part of Justice in many causes remained even in those Courts in the worst of times; & in all Courts of the world there was ever leave and liberty given unto the accused to make his just defence and bring in the evidences of his own innocency and non-guiltinesse, & his just exceptions against both his accusers prosecutors and witnesses, and this by the very law of nature, for so said Festus, that it was not the manner of the Romans to condemn any before they had been brought face to face with their adversaries, and that they had been fully heard what they could speak for themselves: for otherwise if they had condemned any without either of the former conditions, they had not proceeded according to law nor condemned them judicially.  
Fourthly, those that are judged judicially, and according to the laws of God and nations, they must ever be within the jurisdiction of that Court, and of those that judge them, and under their laws. Neither do any wise Judges take any cognizance of things without their jurisdiction: and if any should be so unjust or unadvised to attempt any such thing, the party accused hath the benefit of his Appeal, as we see in the cause of Paul, when he appealed from the tribunal of the Jews to Caesar's bar. And all men know, that the Courts of one country do not judge and condemn the subjects that dwell in an other, and that are under an other government; yea, the Courts secular, and the Courts ecclesiastical, even in the same kingdoms and commonwealths do not intermeddle with one an others employments, except it be by special appeal which is granted unto them by some caution upon just occasions, but they leave each Court to the managing of those causes that are of special cognizance there and within their jurisdiction; for otherwise it would breed confusion speedily in a Country, and therefore those distinct Courts and Jurisdictions take the cognizance of those things only that are peculiar and proper to themselves, and within their sphere, and never intermeddle and exercise any power over others that are out of their jurisdictions, be they never so facinorous, or accused of never so high a crime; yea, if any information or accusation be put up against any man into any Court, be it true or false, if the Judges conceive that the parties impleaded against belong unto an others jurisdiction they will send them thither to be judged, and decline sentencing of them; and this method of judgement the very Law of nature teacheth all men; yea Pontius Pilate though a most wicked and unjust Judge, yet understanding that Christ was of Galilee, of which Herod was the Tetrarcke or governor, and conceiving him to be under Herod's jurisdiction he sends him forthwith unto Herod, intimating that the examination and trial of his cause peculiarly belonged unto him, if Christ were judicially to be proceeded against. Yea, Paul himself saith, What have I to do to judge those that are without? Those that were without in Paul's opinion, and under an other jurisdiction, he professed that he had nothing to do with them.  
The fifth thing required for the judicial proceeding and handling of any cause, is this, that they that are to be judges may not be both parties, witnesses, prosecutors, jury, and judges in the same cause; for it they be, they cannot be said judicially to give sentence. All that I now write unto you Brother, I am confident your conscience tells you is just and true. Now in all nations and well governed kingdoms and countries, if there have been any failings in either of these conditions and requisites, the subjects have the benefit of the Law against both their Prosecutors and judges, and may appeal unto the King, or supreme Court of judicature in the Kingdom, & crave justice there against such judges, and such proceed, and if they cannot obtain justice there, God will call them to an account one day for it: for, in the judgement of all men such proceed have ever been counted illegal and unjust, and all those judges that have at any time given sentence, without observing those rules and conditions, did never censure any man judicially, neither can their judgement be said to be judicial in any just man's understanding.  
Now Brother, if your proceeding against me be examined by these rules, and by such men as are judicious and truly godly without faction, you will not be thought judicially to have censured & condemned me: for it is most certain you have not in all the carriage of this business been a judicial judge; for in this your sentence you have gone against all the laws of God and nature; yea & against the practice of the most corrupt Courts in the world, in that you have accused me, arraigned me and condemned me, without either Articles, Bill, libel, (saving your own book) allegation or information, and without any lawful citation into your Court, or any Court, you have also condemned me before I knew who were my Accusers, and that without hearing me ever speak for myself; yea, you have condemned and adjudged me an innocent man without any lawful witness; for as I am not conscious to myself of ever having done any thing that deserves convention before any Court of Jud icature in this world, much less to have sentence given against me, so I am most assured that if ever these your deal against me shall be brought to a trial, and a judicial hearing indeed, as they may be, if the time once grows more quiet; I shall make it clearly and evidently appear, that the ground of this your beastly accusation brought against me, viz. that I am a scandalous Walker to the shame of the very name of Christian Religion, did first arise from one of the most infamous & notorious creatures, though an Independent, that now lives upon earth for all manner of villainies, a shame & dishonour to her name & kindred, known to be one of the most prodigious impudent Whores that is this day in the world, except the Whore of Babylon; and yet originally and primarily from that creature, or from such as are as bad as herself, have you grounded your most unbrotherly and extra judical judgement against me, and so you have made yourself party, witness, jury and judge in this your own cause, and which is more have condemned one that is in your opinion without, and out of your jurisdiction; whereas Paul had taught all Christ's Disciples by a Statute Law from Heaven, that they should not judge those that are without: now you account me and all the Presbyterians to be enemies of Jesus Christ, and such Saints as Job would not set with the dogs of his flock, and proclaim us all the sons of Belial, as your learned Works can sufficiently witness; and therefore you account us all without, and yet you condemn me, and that in the face of the whole world, as guilty of all those foul crimes you charge me with, whereas you had nothing to do with me, I being out of your jurisdiction: I pray tell me courteous Brother, whether this your proceeding be to set up Christ as King upon his Throne, and be judicially to condemn any Brother? when it is apparently manifest by these your actions you transgress all the laws of Christ our King, and trample them under your feet? for Christ hath taught all his people and subjects, saying, Matth. 18. If thy brother offend thee, tell him of it between him and thee, etc. and again, he hath said, judge not lest ye be judged, and again, there shall be judgement without mercy to him that shows no mercy; again God hath said, he that condemns the righteous, and he that justifies the wicked, they are both an abomination to the Lord; whether therefore by all these your proceed against me you have not violated all these most holy laws and Statutes, I shall leave to the judgement of others. Brother you may remember in the 17. page of your book, speaking there what you will do when you come to my Postscript (which you have finely performed) you ask me whether or no, when you make mention of it my mind doth not misgive me? your words are these, which when I mention here (say you) doth not your mind misgive you? for answer I tell you no: for I am able to prove every word of that book by sufficient witness, and out of the very Independents writings; yea, their daily practices have made good every period of it, and so fare I am that my mind should misgive me at the mention of it for doing my duty, that I will with all speed print it again with some little enlargement concerning your New-lights, and other of your grolleries. But this by the way. But because Brother, you take that liberty to propound now and then questions to me, I will here also use the same freedom with you: Therefore tell me I pray the next time I hear from you, whether or no your mind doth not misgive you when I mention your books, and when you think what you have done against me in thus condemning me, and adjudgeing an innocent man, and your quondam Fellow-sufferer? Brother had you to deal with some man, he would recriminate, which would not be for your honour; but for the present I content myself to have declared my innocency; only by the way consider what you did to my reverend Brother, Master George Walker, a man to whom you were so much engaged to; and when I mention him, doth not your heart misgive you? But enough of this.  
Now before I conclude this my parley with you; I will say thus much concerning your new Courts, in your new gathered Churches, if this be your way of proceed there, to be witness, party, jury, and judge in your own cause, and when you have given sentence against the innocent if there be no appeal: then your Courts are worse, and more tyrannical than that of the High Commission, or Star-chamber; and for aught I know all such arbitrary Courts as your are, and all such arbitrary and unjust judges as you are, may as well be questioned, censured and put down, for all these your illegal, unjust, and extrajudicall proceed, as either they or any other tyrannical Courts were; and truly it concerns the whole kingdom now seriously to look about them, and to have a special eye to your Jndependent proceed and judgements: for if they be not timely looked unto, all the repairing of our breaches, and all the restoring of our paths to dwell in which you make mention of, will be no such thing to the poor Presbyterians, who cannot already pass quietly in the streets for you: nor any man avoid your unjust censures, nor the filth both of your tongues and pens, which you cast in our faces every step we go. The Lord rebuke you for these your revile. Truly Brother, I see a divine hand of justice against you in many passages, though you look loftily, and speak great swelling words, in all which you breathe out hell, and your own shame, the Lord I hope in time will discover unto you all your vanity, and sinfulness. I will say thus much of you, that whiles you used the sharpness of your parts against the common enemy, you were very serviceable to the Church of God; but now turning the edge of them against your Christian brethren▪ you have through their sides both wounded yourself, and all those of your party, as I am most assured they will all assert. Yea, I can ascertain you of this, that it is exceedingly admired by many, that you having been some years in captivity under the prelate's tyranny, should continue such a truant in the school of affliction, as not yet to have learned the lesson of patience, so that you cannot digest a merry word, or but a conceived jest. But this they are most of all stranged at, that out of the height and greatness of your spirit you will strike your enemy, though it be through the sides of Religion, and the Christian cause; and truly this your dealing with all your Christian brethren, especially with myself, calls for deep and serious repentance at your hands.  
For my part, I freely forgive you, and do profess it is a grief unto my soul that you have drawn me out with such violence in forcing me to encounter with you by name; it's true, the erroneous ways, opinions and false lights (under the name of new) lately held forth, I did and cannot but write against, they being contrary to sacred writ; yet you my Brother, and Quondam Fellow Sufferer, I reverenced and did ever love, honour and esteem, and had it not been to wipe off those black reproaches wherewith you have laboured to besmear me all over, making me appear to the world as a man spotted and defiled with scandalous walking, an Hypocrite, a Persecutor, a mad man, etc. I profess out of tender respect to your person, and sufferings, as I have hitherto spared your name, so I would now have over looked your false aspersions; but seriously considering the great and deep Charge you have brought against me (wounding truth thorough my sides) upon the due deliberation thereof, I plainly perceived without dishonouring God, and being cruel to myself, I could not be silent, for that my taciturnity might cause truth & the ways of God to be evil spoken of, and give an occasion to censorious spirits to vote me guilty of those Malversations wherewith you so slily & unjustly have accused me; all which my soul hates and ever did utterly abhor; therefore although I was forwarder to pity your passion, and more desirous to pass by your miscarriages, then to take notice of them, or divulg the weaknesses and too too gross failings of you my Brother; yet your Charge being of a high nature and published in Print, it necessitated me to reply lest I should seem to approve of the murdering of my good name; So that merely to preserve the life thereof, you have extracted from me these lines, that men may know it lies upon you to prove it, (for I stand upon my justification and protest against every one of your foul Calumnies, as notorious untruths:) And likewise that all who fear the Lord may be fully assured, however you have rendered me to the world as one who hath a name to live but am dead, (so that I may stink in the opinion of such as are holy) yet I do live to my God, who I doubt not will discover the bottom and mystery of this iniquity. For herein you have dealt with me as the Papists did with Reverend and Learned Mr John Calvin, raising and publishing untruths, accusing him for a scandalous walker, and as guilty of abominable sins, making his very name odious; And by their false reports they blinded the eyes of the people, causing them still to embrace & continue in Error, and so hardened their hearts against him, that they would not hearken unto nor believe those precious Gospel-truths which he maintained; but as their wicked practices were discerned by all (that with humble hearts received the truth in the love thereof that they might be saved) so I am confident the Lord Jehovah will bring forth my righteousness as the light, and my judgement as the noon day, Psal. 37. 6. And will cause mine adversaries to be clothed with shame and to cover themselves with their own confusion as with a mantle, Psal. 109. 29. that all the World may see and know your charge hath no truth in it, but is an Independent plot, invented and spread abroad to defame me and cause the people to suspect, slight and disregard those sound Scripture truths I hold forth and constantly maintain.  
Thus far I have answered your false accusations: And in the presence of God I solemnly protest this is a true answer.  
Brother, I would here gladly dismiss the Reader, for willingly I over look many of your invectives without mentioning of them; But I find two or three passages more to which you engage me to speak, for the clearing the truth of what I have written (in my Postscript Page 68) concerning Independents; as also to answer a complaint you have made against me: And lastly to resolve two queries which you have propounded unto me, and in these I shall endeavour fully to satisfy you and all men.  
But first, as a physician and a faithful Friend, avoiding all flattery; I cannot but truly relate unto you the dangerous condition I find you in; for I assure you, I feel your pulse beats very high, and I see you have a vein puffed up with windy matter, and I perceive you are swollen with pernicious and corrupt humours, and that Choler exceedingly abounds in you, insomuch as you breathe forth ●●rong revile and defame against those that never wronged you, and make loud exclamations as if I were a man of no Religion, Piety, Wit, or Learning, because I have (as for truth's sake I was induty bound) truly stated the Question of difference between the Presbyterians and Independents, and made it appear that INDEPENDENCY is not God's ORDINANCE, nor grounded on the holy Scriptures: and that the practice of Independents and the way they plead for, will prove destructive to Church and State. Now as I am grieved to see it, so I wonder at the sudden distemper and great heat you are fallen into, which makes you talk so much, and that against me by name, more than against others; wherereas before I writ, and since, many have (and one more especially) in part discovered the sinful practices of Independents, the evil and unwarrantableness of their new way; And how ever you are generally blamed for rushing out upon the Theatre to oppose him by name, it being a work in the judgement of all wise men fit for any other man to have undertaken then yourself, because of some more than ordinary tye of friendship between you and him; yet you have bridled up your fury against his person, although you say in your Appendix he ranks your words under the head of his first Section, containing divers, seditious, scandalous, libellous passages against the Authority and Jurisdiction of Parliaments, Synods and temporal Magistrates in general, etc.  
Now here is exceeding great wrong done unto you, if your words are not of such a nature; and might you be the sole Judge, I am persuaded you would pronounce them not guilty; notwithstanding, you do not revile, vilify, and falsely accuse the Author thereof; But on me you have let lose your fury and have fallen upon me so passionately who was once a Fellow Sufferer with you, that it hath sadded the spirits, grieved the hearts, and given great offence unto all that are truly godly, who walk in that old way and the known paths of holiness, which Gods word doth plainly direct and lead them into, and contrariwise you have opened the mouths of the wicked and given cause of rejoicing to such as are without, by your bitter expressions and false accusations brought against me one of your Quondam Fellow Sufferers.  
But Pag. 26. you please to say, that I have much exaggerated vilifications upon the Independents: And notorious is that I say in my Postscript Pag, 68 as by experience I know not any independent in England,, two only excepted,, that do not as maliciously and implacably hate the the Presbyterians as the mortalest enemies they have in the world, etc.  
To this Brother I answer, I vilify none, I have spoken the truth; but because I see you take such great exceptions at these words, I shall prove the truth of them from your own tenants, or make it appear you are not the only Saints; for I have said nothing there, but what the professed judgement of those Independents I know (I still keep within the bounds of my own knowledge) and their practice inciteth me to believe: And if there be any Independents that differ from their judgement and practice, I know them not, (too only excepted, as I said before): But for those Independents who being in the company of such as are truly godly, yet because they are Presbyterians, refused in private to pray or join in prayer with them; and for such who hold and do pronounce all that walk not in their way to be enemies of Jesus Christ, etc. These Independents by their opinions and practices do sufficiently prove the truth of what I said in the forecited words; and therefore you, with all that hold such an opinion, must disclaim that Independent principle, if you deny the verity of them; otherwise you will declare to the whole world that you are not so zealous for God's glory nor love not the Lord so sincerely, as his faithful servants have formerly done; and withal you will manifest to all men that you are more studious to preserve your own honours and reputation than the glory of God.  
For whereas you (with most of the Independents that I know) do hold and maintain (in your books entitled Vindication, and Vindiciae veritatis) That the Presbyterians are enemies to Christ's Kingly office, that instead of finding Christ set upon his Throne in their Congregations, you find there no more but an Image, such as Michael had made up instead of King David, 1 Sam, 19 or as those that in mockery, made of Christ a Pageant-King, striping him, and putting on him a scarlet Robe, and on his head a crown of thorns, and in his hand a Reed, saluting him with, hail King of the Jews, with which title over his head they crucified him. That the Presbyterians neither profess, nor confess Christ, but say with the wicked Jews, we will not have this man to reign over us, Luke 19 14. That they are at the best but Converts in part, etc. which is to say, they are in King Agripas condition, but almost Christians, Act. 26. 28. or like Simon Magus still in the gall of bitterness, and bond of iniquity. And if this great charge against the Presbyterians be true, which you so confidently affirm in your books, truly all the Presbyterians are in a more cursed condition then the wicked Jews were; for why? they know, and say they do believe, that Jesus Christ is God and man, the only begotten of the father, full of grace and truth, john 1. 14. who was made of the seed of David according to the flesh, and declared to be the son of God, with power, according to the spirit of holiness by the resurrection from the dead, Rom. 1. 3. 4. The Redeemer of his Elect, and chosen ones, Ephes. 1. 4, 5, 6, 7, 8. The Saviour of all that believe in him, joh. 3. 15, 16. The blessed, and only Potentate, the King of Kings, and Lord of Lords, 1 Tim. 6. 15.  
Now the Presbyterians knowing and professing that they do believe these Gospel truths (which the Jews did not know, nor would not believe) if they notwithstanding are enemies to Jesus Christ, and refuse to set Christ upon his Throne, but in mockery set up Christ as a Pageant King in their Congregations, and do as those who saluting him with hail King, etc. yet reject him, saying, we will not have this man to reign over us. Then the Presbyterians sin in the height of aggravation, sinning against their own knowledge, and professed belief; and all such, cannot but hate Jesus Christ, and are haters of God; for the Lord Jesus Christ hath said, He that hateth me, hateth the Father also, (joh. 15. 23.) So that consequently, you make them the children of the devil. For if God were their Father, they would be so fare from being enemies, that they would love the Lord Jesus Christ, (the son of God;) this the Lord and Prince of life hath declared, and He makes it his Argument to convince the unbelieving Jews, that God was not their Father, saying, If God were your Father, ye would love me, for I proceeded forth, and came from God; neither came I of myself, but he sent me. If the Presbyterians therefore are enemies to Christ's Kingly office, and make a m●●ke. King of him who proceeded forth and came from God, and was sent by him, as you have once and again published in print, than it must needs be granted they are not the children of God, but the cursed children of the Devil (Anathema maranatha) because they love not the Lord Jesus Christ. And from what hath been said, this is further necessarily employed, that either you, with all that are of your judgement herein, have falsely accused the Presbyterians (as indeed you have) to be enemies to Christ's Kingly office; otherwise, if you, and they are a holy people, and such as do advance Christ upon his Throne, than (I say) I am persuaded the Independents do hate the Presbyterians; yea, it were an heinous offence in them to love such whom they hold and judge to be enemies to Christ, and so haters and enemies to God; for to love any that hate the Lord, is a wrath provoking sin; this the Prophet showeth plainly, when reproving King Jehosaphat, he said unto him, shouldst thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from the Lord, 2 Chron. 19, 2. we find it in sacred Writ, that Mordecai a holy man, was so fare from loving any of God's enemies, that notwithstanding all the King's servants that were in the King's gate bowed, and reverenced Haman, for the King had so commanded concerning him; yet Mordecai bowed not, nor did him reverence, Esth. 3. 2, 3. I suppose none will give way to such an uncharitable thought, as to think, that Mordecai would run the hazard of his own ruin, and the destruction of all the people of the Jews, for want of giving an outward compliment, for that had been but pride in him so rebelliously to transgress the King's commandment: But he knew Haman to be an Agagite, of the stock and raze of the Amalecks, who were enemies to God, of whom the Lord had said, that he would utterly put out the remembrance of Amaleck from under heaven: And had sworn that he would have war with Amaleck from generation to generation; as he will with all that are his enemies, Exod. 17. 14. 16. and withal he well remembered how much the Lord was displeased with King Saul, for sparing and honouring Agag the King of the Amalekites, in so much that he rend the kingdom from him for it, and gave it to David, and only for favouring his enemies, and not destroying him according to God's command: therefore Mordecai one of God's peculiar people, and his faithful servant, looking on Haman, as he was an enemy to God, hated him, and would not so much as bow, nor do outward civil reverence unto him: Indeed maliciously, and implacably, to hate any, is a sin that cryeth loud in the ears of God, and of this crying sin, too too many Independents are deeply guilty, as is very evident, by their raising up false reports, to defame those who endeavour to walk in the ways of God's commandments without hypocrisy; but to hate God's enemies is no sin, for it is the fruit of true grace, and an evidence of sincerity, David a man according to Gods own● heart, publisheth this as a manifestation of his integrity, that he hated God's enemies, appealing unto God, saying, Do not I hate them, O Lord, that hate thee▪ and am I not grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies, Psal. 139. 21▪ 22. had not David thus hated God's enemies, he could never have cleared his faithfulness to God: And this is undeniable▪ that those who David hated with perfect hatred, were not, nor could not be greater enemies to God, than you have accused the Presbyterians to be, for you proclaim them enemies to the son of God, the Lord Jesus Christ, whom God hath anointed to be the King, Priest, and Prophet of his Church, Isa. 61. 1. Psal. 45. 7. Psal. 2. 6. Dan. 7. 14. Revel. 17. 14. Psal. 110. 4. Heb. 7. 27. Deut. 18. 18. Act. 3. 23. Now whosoever are enemies to Christ's Kingly office, and will not have him to reign over them, they are open enemies to God, resisters of his will, and opposers of his infinite wisdom, for he hath given all power unto the son, Matth. 28. 18. and all such his enemies he will command to be brought and slain before him, Luke 19 27. O Brother, either give glory to God, and confess you have highly offended in maintaining such an uncharitable opinion, whereby you condemn all godly, holy, selfe-denying Christians, that walk not in your way▪ yea all the Reformed Churches in Europe; or if you, with other Independents will still persevere in charging the Presbyterians, to be enemies to Christ's Kingly office, and if you absolutely believe they are such, then acknowledge, that those Independents hate the Presbyterians, if not, it may justly be suspected such Independents are not sincere to God, nor the only Saints, because they do not like holy David, manifest their integrity; for the Saints show their sincerity in loving God, with all their hearts, with all their souls, and with all their might, which Love cannot be set forth more clearly then by their labouring so to walk●, that their whole Lives and Conversations may be squared according to God's royal will, and the example of his holy Saints and servants; And this is the will of God, that all men should honour the Son, even as they honour the Father: he that honoureth not the Son, honoureth not the Father which hath sent him, joh. 5. 23. but the Independents do not honour the Son, as the Saints of old have honoured the Father, unless they account all the enemies of Jesus Christ their enemies, and hate them with a perfect hatred. Therefore, upon due deliberation the whole universe will conclude this truth, and give in their verdict, that either you and other Independents are too rash and ridgid in censuring; for it is notorious what you and they hold, teach, and write, concerning the Presbyterians, viz. that they are enemies to the Kingly office of Jesus Christ, and make but a mock King of him, etc. Or if the Presbyterians be indeed guilty of the like enmity against the Lord Christ, as the wicked Jews were, who crucified him, as you accuse them, than the Independents do hate the Presbyterians more than they do, or may their mortalest enemies, because they pronounce these to be enemies to the son of God, his beloved Son, in whom he is well pleased; otherwise if the Independents know the Presbyterians to be so desperately wicked, as you have said, and do not hate them, than this verdict will be given in, that they are not the only Saints, and godly party as they speak of themselves, for the Saints hate all the known enemies of God, and of his son the Lord Jesus Christ. So then, that which I briefly gave but a touch of in my postscript, being thus evidently proved from your own tenants, both by Scripture and reason, none who do not make it their delight to cavil, and their work to except against every truth that is spoken, can considering the grounds, question the verity of what I there said.  
I come now to answer your complaint, and Queries, made and laid down in your book, pag. 27. where for the space of four or five lines, you break off your discourse with me, and to insinuate into the Reader complain of me saying, He commends the King's Cavaliers for brave Gentlemen; and he found more favour from them (which he doth ever acknowledge for a singular courtesy) then ever he found from Protestant gaolers. Thus having complained of my gratitude, which in all other is accounted a commendable virtue; you begin to parley with me again, and strictly inquire what was the cause that moved the Popish Cavaliers to show me favour, and then you raise Questions, viz. was it that you discovered unto them some of that bitterness of spirit against the Independents, or some courtly compliance with Papists, preferring them before Independents or Protestants, that made those Popish Cavaliers so much to applaud you? Thus you.  
Brother for your complaint and queries I entreat you be not offended that I say, had you not been when you framed them, so far transported with causeless passion, as it left no place for brotherlo love, truth▪ well grounded reason or your own experience to dictate unto you, certainly you would never have thus complained nor propounded them▪ therefore I shall repeat my own words, and whosoever reads them will soon discern how unworthily you deal with me, what a causeless abusive complaint have you made, and how little ground or colour you have for the propounding such queries, I having there given a reason why the Popish Cavaliers shown me favour sufficient to satisfy any, that will not maliciously pretend they are unsatisfied? For in the fourth page of my Defence I speaking of the clamorous tongues of Independents, and how that after they understood I differed in opinion from them (before they had seen my books) they railed against me, raised up false reports and calumniated me, as the greatest Incendiary in the kingdom; in all which they most shamefully (as daily still they do) abused me; thereunto I replied in these words, I have been freed from that reproach by both Houses of Parliament who adjudged all my sufferings unjust, as against the Law and Liberty of the Subject. And if it were a thing that could be any way useful unto me. I could prove by many of the brave Gentlemen in the King's Army, who in great Assemblies did acknowledge, when I was a Prisoner amongst them, that I had great injury done me. Yea, the Papists themselves have often averred it, that never any Subject suffered more unjustly than I did, in that I was cast into Prison and fined, for maintaining the Prerogative royal of the King against the Pope; and for defending that Religion which was established by the Laws of the Land: And further added, that had any Catholic writ as well in defence of their Religion, as I did for the maintenance of the Protestant Profession, he should have been so far from suffering for it, as they would not only greatly have honoured him, but also highly have rewarded him for his endeavour; and this that I now writ I am able to prove by a cloud of witnesses: and my unjust suffering in their opinion, made me find more favour amongst all the governors that were Papists (which I do ever acknowledge for a singular courtesy from them) then ever I found from Protestant gaolers. And therefore whereas the Independents do accuse me for the greatest Incendiary of the kingdom, all men may see they speak as untruly, so most maliciously, etc.  
Now these are my words: And herein is observable:  
First, that as I say I have been cleared by both Houses of Parliament, from being an Incendiary, so I mention not, commend, or speak of the Cavaliers, for their undertake; I only say, many of the brave Gentlemen in the King's Army have also cleared me from that aspersion being convinced that my sufferings were most unjust.  
Secondly that I say many of the brave Gentlemen; I speak not of all the Cavaliers in the King's Army; but you silencing my words and omitting to show the cause which induced me there to speak of them, make your complaint in general saying, He commends the King's Cavaliers for brave Gentlemen.  
Thirdly, in my forecited words I plainly set down the reason which moved the Popish Cavaiiers to show me favour, namely, because they were fully persuaded that I (having writ so much in defence of the Protestant Religion, which was here established) had suffered most unjustly, and contrary to the Laws of this kingdom, for my own part, I look to a higher hand in it, but this was the reason that moved them to demean themselves courteously towards me). Now, who so deaf as they that will not hear, and who so blind as they that will not see? for whosoever will hear, see, and read what I have written, and then speak truly, they cannot but say, that were you not resolved for the venting of yourself to pretend ignorance, the reason there laid down might have informed and satisfied you, and so have stopped the mouth of your causeless queries; You having as little reason to question and examine me upon such interrogatories, as you have for complaining of me for commending the King's Cavaliers, (and for the false Calumnies, which throughout your book you have loaded me withal) but by these you discover your spirit and what you aim at, to say no more: Therefore I will give a more full Answer to them, and first to your complaint, I say, That to affirm there are many of the King's Cavaliers brave Gentlemen is a truth; and all ingenuous men, that have been amongst them will confess, they have met with many of whom it may be said it is ten thousand thousand pities, that such brave Gentlemen should be so seduced and misled, as to appear in so bad a cause; and further for myself, know, I am not ashamed nor afraid to confess, that Popish Cavaliers did use me courteously; and that I might not be ungrateful to God nor man, I then did, now do, and ever shall acknowledge, that I found more favour from some of them (which I esteem a singular courtesy) then ever I found from Protestant Gaolers. Therefore as to the glo●y of ●od I there made mention of it, so I shall here set down the particulars and enlarge myself to show forth God's goodness unto me therein. For by his gracious assistance I will never cease to declare how that after I had been kept in the dungeon seven days and nights in York Castle, and for a year and a half underwent great inhumanity, was cruelly used, uncivilly and most unsufferably abused by a professed Protestant gaoler there, a length, by the Command of the Earl of Newcastle (on purpose, if possible, to augment my miseries) I was all on a sudden removed from York goal to Hemsley Castle, in which he intended evil towards me, but the Lord turned it to good and gave me favour in the eyes of a profist Papist (colonel Irington by name) the governor of that Castle, who, with all in his family, used me and my servant very courteously, he supplied me with necessaries (and that freely) and demeaned himself unto me in every respect as a Gentleman while I remained his Prisoner, which was but one month; for when my adversaries heard thereof, perceiving their design was frustrate, they forthwith removed me to Knaseb●ough Castle, the governor and (his Deputy) the Captain thereof being professed Protestants; where, although in some things, I was not so inhumanelyly abused as in York Goal, yet there I was kept close Prisoner again, and I assure you, I found no such courteous usage as I received from the other Gentleman. Now for my part I am so far from being conscious to myself that I have done evil in making mention hereof (as by your complaint you would infer) that I then did, and still do hold myself bound in conscience upon all occasions to speak of the merci●s of my God unto me, and to make manifest the mighty power of the Lord JEHOVAH, that so for time to come, if any who fear his name, should be environed about with enemies, troubled on every side and cast into the depth of miseries (in man's imagination) as I have been; yet by the many experiences which I have had of God's fatherly mercies (the heavenly, soul-ravishing, and spirit-reviving comforts wherewith the Lord hath strengthened and supported me in my greatest calamity) they may be encouraged to maintain their integrity, and be confident of his never failing goodness, mercies and loving kindnesses unto them. For though in my remove, I could expect nothing but increase of misery, to the outward man, yet to the glory of God I speak it, I found at that very instant (as at other times) the Lord mightily to uphold my spirit, filling me with such inward comforts, full assurance of supporting mercies, and that his grace was sufficient for me, and his strength would be made perfect in weakness; that in the strength of my God I went willingly and cheerfully not fearing what man could do unto me. And when I was delivered to colonel Irington, to whom the foresaid Earl had sent me; He in my hearing read the warrant which he had received from him, wherein he was straight commanded to keep me close Prisoner, and not to suffer any to see or speak with me; but God counter-manded this command, and moved the colonel's heart to such compassion, that he carried himself very nobly and lovingly towards me, & if any desired it, he permitted them to have access unto me, and gave me liberty to take the air, which was a sweet refreshing unto me, being not thoroughly recovered out of a long and dangerous sickness, whose favours and courtesies I stand bound in the bonds of thankfulness and civility ever to predicate, whereby all men may take occasion to bless and praise God's name with me, and I may manifest my gratitude to him whom the Lord made an instrument of good unto me, and also that those who have and do exercise cruelty and insult over Prisoners, may be convinced of their sinful do, and know, that humanity and courtesy to all, but more especially to any in distress, is not only highly pleasing to God, but the honour of a man to the world's duration. This is a true Answer to your complaint, wherein I doubt not but I have given satisfaction to all sober-minded christian's (yea to all that have but common humanity and understanding) to whom to their great grief it doth apparently appear, that since you walked in your new way, you have accustomed yourself to speak of men that differ from your opinions in a blasting and detracting language, by which you endeavour to make the virtues that such men are clothed withal, seem to the ignorant, to be the garments of vice, and to render them odious, if they will not turn Independents and Sectaries.  
I am now come to your quae ies, and here I cannot but confess, I stand astonished to see the humour you are fallen into, the liberty you take to calumniate, the strange devices you have to delude withal & the aspersing discourse that proceedeth from you O Brother, Brother, I beseech you recollect yourself, look back & seriously consider whither your anger leads you, and how passion hath darkened your Judgement and quenched that fire of brotherly love, whose flames would have consumed all your evil thoughts, for love thinks no evil; surely then you had not the spirit of brotherly love when you propounded those queries, for they are wholly made up with carnal reasonings and evil surmises, being altogether as void of charity as of Christian experience: and truly I could wish I might pass them over in silence, but your publishing and doubling them, as if they were not to be gainsaid, inforc me (though unwillingly) to reply thereunto, lest by my silence many be deceived with your false glosses, my sincerity to the truth suspected (by such as know me not) and God be rob of his due praise and glory; therefore upon these considerations I have undertaken the work, and to undeceive the world to your first query, which is:  
Whether I discovered unto the Cavaliers some of that bitterness of spirit against the Independents.  
I answer, this is a cunning deceivable question, whereby you delude poor ignorant, harmless people, bearing them in hand, as if there were a vast difference and great disagreement between the Cavaliers and Independents, which is quite contrary; for there is a direct harmony between the Independents and Cavaliers of all sorts, whether malignant, or popish Cavaliers, and the truth is, to speak against Independents to Cavaliers, may purchase displeasure to any man sooner than gain him favour; for I know, and many can testify the same, that the Cavaliers do generally applaud the Independents; and indeed they have reason so to do; for they drive on the Cavaliers great design, with as much earnestness as themselves, yet they have done it with fare more jesuitical policy, doing it under the pretence of holiness, and so have been less discerned by many in their destructive practices. But their cunning undermining both Church and State, doth now daily more and more, very manifestly appear, and is discerned, and bewailed of all, who have not the eye of reason blinded with selfe-ends, and by-respects, and for preferments sake will connive at, and side with any party: But who ever prudentially, conscientiously, and judiciously examine, and take a view of their proceed, they plainly see and confess, that the Independents have exceedingly laboured to set forward, and daily do endeavour, leaving no ways unattempted to effect that thing, which was and is the Cavaliers grand design, for it is well known, that the Cavaliers did make it their great, and one of their chiefest designs to have Bishops, and all the prelatical faction continued, that so Popery, though it were not by a Law set up, and established in this kingdom, yet it might be countenanced, and privately authorized by them, which is all one with the toleration in effect, that the Independents do so plead, seek after and contend for, calling it Liberty of Conscience: Thus while they strive to get an unlimited, which is an irreligious and unlawful liberty, they set forward the Cavaliers design to the full, and act for them with all their power, and should the Independents obtain their desire herein, the greatest part of the Cavaliers work would be done to their hand; for then Cavaliers, Papists, Prelates, Malignants, Turks, Jews and Heathens, would all pretend, that they believe, serve, and worship God, according to the Light they have received, and as they are persuaded in their Consciences is agreeable to God's Word, and Will (and Conscience is a tender thing, and ought not to be forced); so that by the same rule in equity, a toleration and Liberty of Conscience cannot be denied to any of them, if once granted to the Independents, and Sectaries of our times, who for the greatest part of them are as erroneous, if not worse, in their Doctrine as the Papists and Prelates; many of them as blasphemous as the Turks and Jews, and live as without God in the world; and the malignant party knowing this very well, do therefore all of them, Cavaliers, Papists, and the profanest Malignants in the kingdom, look upon the Independents, and speak of them useful as their friends, and unanimously agree upon all occasions to withstand the Presbyterian government, that way being too strict and holy for any of them, yea the Independents and they do all join together as one man, with one voice pleading and crying out for a toleration, liberty of conscience, or an indulgence without any limitation, that so every man may believe and serve God as it seems good in his own eyes, under the name of tenderness of conscience.  
Now the Independents practices, and the way they plead for, being thus known to be very pleasing, and acceptable to the Cavaliers, whether Popish or otherwise, then surely had I discovered any bitterness of spirit against Jndependents, it might have exasperated their spirits against me, it could never have extracted pity or favour, nor have drawn any applause from them; therefore it is clear, that was not the cause: But know the only cause which moved some of the Cavaliers (after I had for the further trial of my patience, and the manifestation of my faithfulness, for a long time endured strict and close imprisonment in the goal of York) to show me favour, was the gracious working, and overruling power of God, who inclined their hearts to deal kindly with me his faithful servant.  
Thus have I given you a true answer to your first Querie, I come now to the second, which you propound in these words.  
Or was it some Courtly Compliance with Papists, preferring them before Independents or Protestants, that made those Popish Cavaliers so much to applaud you?  
To which I answer▪ that part of this last Querie, is the same with the former; for here you speak as if to slight the Independents, were a sure way to obtain favour and applause from Popish Cavaliers; truly you flatter yourself if you think your subtle dealing herein is not seen, when as it is so notoriously known, that any man who speaks against Independents may be scorned, but never applauded by Popish, or any that are Cavaliers; for they applaud the Independents, whom they hold to be more subtle, and powerful to effect the thing they chief aims at, and desire then themselves; and it is well known, and can be proved that they will run and go to do any Malignant a favour, yea, they will join with the wickedest Cavaliers against a Presbyterian to do him a mischief. But having cleared this truth in my Reply to your first Querie, I hasten to the other part of this, where you start the Question, Whether the favour I received were not by my courtly compliance with Papists, preferring them before Protestants, etc. To which I answer, that my constant perseverance in holding forth the true Protestant Religion where ever I lived, at home and beyond the seas, is sufficiently known to all the godly, faithful, orthodox Christians, that inhabited in any of those parts where I have dwelled, and so fare have I ever been from any courtly complying with Papists, or preferring them before Protestants, as some in England at this day can testify, that when I lived in foreign nations, my zeal was so great for the Protestant Religion, that with no little hazard I have maintained it; for all the while I travailed abroad, and continued in Popish Countries, which was many years, it fared with me as with the Apostle Paul, while he waited at Athens, Act. 17. 16, 17. my spirit was stirred in me when I saw the Cities and all the Countries wholly given to Idolatry; therefore carrying my life in my hand I daily disputed with Papists, and those they accounted the devout persons, Priests and Jesuits against Popery, maintaining the Protestant Religion; insomuch, as it was only the goodness of my God that kept me safe, giving them no power to hurt me; further I answer you, the books that I have written against Popery, in Latin, and in English, are yet extant, and they do witness and will to future generations, that the Author of them disputed against, and disclaimed Popery, and earnestly contented for the faith which was once delivered unto the Saints, jud. vers. 3. yea, the many disputations I have held with Priests, Jesuits, and people popishly affected in England, not only while I enjoyed my liberty, but also when by the prelatical popish party I was for maintaining the true Protestant Religion, and standing for the peace and welfare of my country cast into several prisons, viz. in the gatehouse at Westminster, in the Castle of Launceston in Cornwall, in the Castle, in the Isle of silly, in the goal of Leicester, in the goal in the city of York, in Hemsley-Castle, in Yorkshire; Lastly in Knasebrough-Castle in Yorkshire. Yet through Gods supporting grace, in none of all these prisons, could the cruelty, pride and fury of men, which in York and silly was my daily portion, either make me forget my integrity, or daunt me in the least; for their rage and power I feared not, neither did I ever forbear to justify godly Protestants, nor decline any opportunity to dispute with Papists, but improved it to the uttermost to show the great idolatry, and vanity of their Religion, as many who were prisoners with me, in some of the forenamed places can testify: And I am confident, that the Popish Cavaliers, with whom I have been a prisoner, and others of them, that have discoursed and reasoned with me in matters of Religion, will give this testimony, that they ever found me constant to my principles, unmoveable in the Protestant Religion, and as fare from complying with Papists, or preferring them before Protestants, what ever I suffered or underwent, as light is from darkness in its greatest brightness.  
Moreover Brother, I would not that you should be ignorant how that I have been as frequent in disputations, writ as much in confutation, and at all times, and in all companies have appeared as forward and earnest against Papists, and have ventured my life to maintain the Protestant Religion, as freely as any Independent, I know in England, and that in the worst of times; yea, when those who are now the chief independent rabbis, to avoid suffering for truth, would not stand to appear in her behalf, but went out of the kingdom, and like the parents of the man that was borne blind, Joh. 9 21. Left her to speak for herself, than I helped to maintain truths cause, and was not afraid nor ashamed to suffer in so good a quarrel, but resisted her opposers, Papists, Prelates, Arminians and Formalists in their erroneous Doctrines, and Popish practices even unto blood. I am become a fool in glorying, you have compelled me, 2 Cor. 12. 11. for so many reproaches which you have cast upon me, and such groundless Queries could never have proceeded from any that had not been guided should I say by a traducing spirit, truly that word would come short fully to explain and set forth the sinful subtlety of them; therefore I will not undertake to set down what spirit it was, and what name it will bear; I shall only show what it was not, and leave it to such as are godly, wife, and experienced Christians, to spell out the name thereof: Now it is very evident that it was not the spirit of brotherly love; that would have silenced yea annihilated such thoughts in the first conception; for as brotherly love thinks no evil, much less dares it devise, and publish falsehood; yet more evil, and greater falsehood; than you have not only thought (as it plainly appears) but published against me, and that deliberately, none could ever have imagined; for you render me a scandalous Walker (as vile as vile can be) and here you question whether I have not complied with Papists, and Popish Cavaliers, and preferred them before Protestants.  
Thus with your windy Independent policy you blast my good name, raise doubts, cloud my sincerity, darken and overshadow my faithful constant perseverance in the truth and ways of God to make me be thought a man infamous and of no Religion: but such deal are absolutely contrary to brotherly love; therefore it is very clear to the understanding of all, that you were not guided by that spirit. And as your queries were made without brotherly love, so they seem to be altogether void of Christian experience, being wholly filled with evil surmises, screwed up to their height by the hand of carnal, reason, and uttered by the tongue of sinful suspicion. For I beseech you consider how it comes to pass, that you who have been a Prisoner, one of my Quondam Fellow Sufferers, when you hear, that I being a Prisoner (under the command and power of Popish Cavaliers) was courteously used by a professed Papist, should have such thoughts arise in your heart, and set them forth in Print, to inquire whether the favour I received from them were not obtained by my courtly complying with Papists, preferring them before Protestants.  
Brother, have you had such experience of God's power and gracious goodness in giving you favour two years together in the eyes of some to whom you were committed Prisoner, and do you now think it so strange as you cannot search out the reason of it when God hath wrought the same thing for me, (one month) but suspect that the favour I received was purchased by wronging my conscience? Surely when you writ these queries you had forgot the loving kindnesses of our God shown to you in your imprisonment, and how notwithstanding for the first half year, the governor of Garnsey kept you close Prisoner in very strict durance (in some things exceeding the rigour of his Warrant); Yet at last God moving his heart to more humanity, he afterwards gave you what liberty the Castle did afford, suffered you not to want any accommodation that he could possibly help you unto, and used you courteously all the remaining time of your banishment. Had you called these things to mind (I thinks) the remembrance of God's mercies unto yourself would have fully satisfied you in this particular, and silenced your carnal reasonings, knowing God's arm is not shortened nor his power lessened, He is the same God yesterday, to day, and for ever; therefore (I say) surely you had forgot his loving kindnesses to you, or else you wilfully stopped the mouth of your experiences and would not permit them to speak for me, whom you so seek to blot with false reports, ignominy, and disgraceful language, that even the goodness of God manifestest towards me, you to obscure with a vail of evil surmises; But that the name of God may be ever magnified, the world undeceived, and you receive a satisfactory answer unto your queries, know, it was not any courtly compliance with Papists which procured me favour; I did no such thing; let God be true, and every man a liar; for to him all praise is due, who in his Word hath said, When a man's ways please the Lord he maketh even his enemies to be at peace with him, Prov. 16. 7. This did my God, when I was committed close Prisoner to a Papist, make good to me his servant (who though in much weakness, do make it the ultimate end of all my endeavours to please the Lord): Now this was the Lords doing, and let it not seem marvellous in your eyes, That that God, who called Cyrus by name, made him a friend to the people of God, though he knew not God, Isaiah 45. 4. Who sent his Angel and shut the lion's mouths that they could not hurt his servant Daniel. Daniel 6. 22. And delivered the three children out of the fiery furnace Daniel 3. 26,27, 28. should when he pleased to make his power known, and prevent the evil intentions of men, cause Popish Cavaliers to show me favour and to use me courteously: Is any thing too hard for the Lord to do? No surely! For this and greater things than this, my God hath done for me; Therefore the experiences I have had of his goodness, free grace, rich mercies, and never failing loving kindnesses, I for ever will extol, predicate, declare, and speak of, that men may know it is not in vain to serve and patiently wait upon the Lord our God, nor to rely on him, in the time of their distress, when they seem to be deprived of all outward comforts and exposed to the greatest miseries.  
Thus I have laboured to satisfy your doubts truly, and faithfully to answer your queries. The Lord convince you of your error, and of the reail truth of all I have herein said, and forgive your unbrotherly practices and bitter invectives against me, one of your Quondam fellow Sufferers.  
Now because my brother Burton hath so deeply censured me for my Postscript, and because all those of his fraternity have upon all occasions so often reviled me for it, though none but himself ever endeavoured to disprove the least title of it, which they can never do, I intent within these few days to send it out again into the world something enlarged touching their New Lights, undertaking before all men to make good whatsoever is contained in it, and much more concerning their practices.   

Imprimatur,  
Ja. Cranford.  
FINIS