engraved portrait of John Bastwick, facing right 
〈◊〉 164●  
Man's days are vain, and as a flower they fade,  
here's one proclaims, whereon man's life is stayed;  
His sufferings, Changes, Comforts, in strict thrall,  
Shen's GOD alone, preserves, and Governs all.    

INDEPENDENCY NOT GOD'S ORDINANCE: OR A Treatise concerning Church-Government, occasioned by the Distractions of these times. Wherein is evidently proved, that the Presbyterian Government DEPENDENT is God's Ordinance, and not the Presbyterian Government INDEPENDENT. To which is annexed a Postscript, discovering the uncharitable dealing of the Independents towards their Christian brethren, and the fraud and juggle of many of their Pastors and Ministers, to the misleading of the poor people, not only to their own detriment, but the hurt of Church and State; with the danger of all Novelties in Religion. BY JOHN BASTWICK, Dr in Physic.  2 CORIN. 13.8. 
For we can do nothing against the Truth, but for the Truth.  1 THESS. 5.21. 
Prove all things, and hold fast that which is good.  
LONDON, Printed by John Macock, for Michael Spark junior, and are to be sold at the sign of the blue Bible in Green-Arbour. 1645.   

A Treatise proving the Presbyterian Government DEPENDENT to be God's Ordinance, and not the Presbyterian Government INDEPENDENT.  
THe Apostle Saint Paul in the fourth of the Ephesians, exhorting all Christians to walk worthy of the Vocation whereunto they were called, and to behave themselves as beseemed brethren; wisheth them with all 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 & 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 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. Hacred saith the Apostle, variance, emulation, strife, 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, Judas 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 these are all those undeceiveable marks, as are able for ever to declare her to be built upon the foundation of Peter, in which the 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 purturbation 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 capacity; 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 concernments, that shall be unbeseeming a Man and a Christian. Now because by my sad experience, I found that I could neither from King nor Nobles have protection, I resolved never any more in 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 assured 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 Lamb slain 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 Counsels 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 vain 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 papisticis, 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 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 Privy 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 Bereans to sit down and examine whatsoever shall be said on either side according to the holy Scriptures: 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 Controversy 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, viz. whether it be Presbyterian Dependent, or Presbyterian Independent. The second question is, concerning the gathering of Churches: but of that in its due place. The first question is whether many Congregations or Christian Assemblies (commonly called Churches in our dialect) in the which there are all the acts of worship, or all Ordinances, as the pure preaching of the 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 offices 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 of all, as Presbytors, Elders, 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 reformornation; or if obstinate, Excommunion? Or whether every one of those particular Congregations, or Assemblies be they never so small, severally or considered a part, and by themselves, be Independent; that is to say, have full and plenary authority within themselves, without reference to this, or any other great 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. 17. and to the whole Presbytery in the Church of Jerusalem? And this is the first Question: Which that it may the better be understood, I will propound it in a simile, and that in a matter well known unto all men: The government of this famous City of London, and of many other great Cities through the 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 allegate, 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 Corporations through all Counties, and the which Corporations, although they have their several Companies in them, yet are all dependent upon a civil Presbytery and Common-counsel, and every Company in them makes not a several Corporation 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 Scripture of the New Testament, are so many several Corporations and Associations, all the several congregations and affemblies 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 and several associations to be governed 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-counsel 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? 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, and 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 if they should go about to prove, could they do it. And therefore we may conclude, and that with very good reason and warrantable authority, that as the Mother-church, the Church of Jerusalem in her greatest glory was governed, so all other Churches must likewise be regulated to the end of the world; For out of Zion shall go forth the Law, and the Word of the Lord from jerusalem, Isay 2. v. 3. We must have both our Law from thence, and our pattern of government. And our 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 Assem●●●●● 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-followship, especially of preaching, and in the administration of the Satraments and Prayer, and that before the Persecution we read of, Acts 8. v. ●. 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 governments in Church and 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 1 ●● And when they had ordained them Presbyters (for so it is i● 〈◊〉 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 Vers. 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-counsel of Presbyters. And Paul to Titus, chap. 1. vers. 5. For this cause, saith he, left 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, ch. 5. v. 17. Let the Presbyters, saith he, that rule well, be counted worthy of double honour, especially they who labour in word and doctrine. Still we ever observe, that the rule and government of the Church was in the Presbyters hands. And the Author of the Epistle to the Hebrews, ch. 13.7. Remember, saith he, them that have the rule over you, who have 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 oversight 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 Vers. 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 from the holy Communion till reformation or amendment; and if they continued obstinate and incorrigible, in excommunicating and casting of them out of the Church, and upon repentance, in receiving of 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 therefore the Presbyterian government was the order of ruling and governing all Churches, that God himself established, and is to be continued to the end of the world; neither do I ever 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 his 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, etc. 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 & pleasure, without the consent of the Presbytery, & opposed John the Presbyter, he sharply reproves his proceed & 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 the 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, that our brethren the Independents should call Diotrephes the Patriarch of the Presbyterians, as one of them did to me not long since; whereas if the place be duly weighed and considered; it will appear that he was the first that opposed the Presbyterian Government, and for the which he was by Saint John sharply reproved, and in him, all that follow his steps, and will not submit themselves to the Presbytry which is 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, it is by the Word of God, sufficiently confirmed, that all the Churches we read of in the New Testament were so many corporations in Christ's Kingdom, which were to be governed by a common council of Presbyters. And so for many years after the Apostles it was governed Communi consilio Presbytererum, as our brethren the Independents do confess and prove by antiquity and humane authority, which weapon I do 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 Centory, his words are these upon the first of Timothy, Synagoga & postea Ecclesia seniores habuit, quorum sine consilio, nihil agebatur in Ecclesia. Quod quâ negligentia obsoleverit nescio, nisi doctorum desidia aut magis superbia, dum soli volunt aliquid videri. Take with it his own interpretation. The 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 know not, unless it were perhaps the sloth, or rather pride of the Teachers, whilst alone they would seem to be some body. Here it is acknowledged by their own testimony, that in the Apostles time and many years after the Apostles, nothing was done in the Church without the counsel 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 Jeromes testimony, who in his Commentaries upon the first chapter of the Epistle of Paul to Titus, largely declaring himself (as in many other places) concerning the occasion of the change of that government established by the Apostles, saith, Idem est ergo Presbyter qui & Episcopus, & antequàm, diaboli instinctu, studia in religione fierent, & diceretur in populis, ego sum Pauli, ego Apollo, ego autem Cephae, communi Presbyterorum consilio Ecclesiae gubernabantur, 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, the very words before quoted out of Saint Jerome, and confess that before that time, the Churches were governed Communi consilio Presbyterorum, not by the people or any one Prelate, but by the Presbytery and their council. And if humane authority were needful in this business, I might make a volume with their very expressions, to prove the novelty of the Hirarchicall 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. But 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 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 of 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. vers. 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 gifts 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 after this manner, all Christian religion may be called in question, and no man will have any Creed or Belief, except he may make his own Articles, as Thomas did, who said, 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 savest 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 wonderworking miracles were but temporary, as the miraculous feeding of the people with Manna in the Wilderness, where they were fellow-communers 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 and 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, Isay 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, Isay 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 S. 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 Acts 7. So now, in these our times they look for miracles, and a new way of teaching. But all good Christians are forbid to listen after, or to give heed to miracles; and are sent unto Moses and the Prophets Luke 16. and are commanded to search the Scripture john 5. Yea our Saviour himself in the person of Abraham, Luke 16. saith, That if men will not believe Moses & 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 reprocah them, and exclaim against them, & 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 shall equalise, if not exceed, the faithfullest and 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 of Religion. But as I said before, if men may argue afthis way, The Presbyters in the Apostles times did miracles, and spoke with strange tongues, and their Scholars and Disciples did the same; do you likewise, and then we will acknowledge you to be true Presbytters, 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: Ergò, 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 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 wonderworking 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 all succeeding ages to the end of the world, and that was the power of order and preaching, and the power of jurisdiction that is of ruling (which is not denied by the most learned of the Independents themselves) and this I have proved by the Word of God, to be transacted over to all Christian Churches, whose Presbyters have that power given unto them; neither will the Learned Brethren deny it, what so ever the ignorant may do. Yea, the very name of a Presbytery (as I said before) if we look through the whole Scripture, signifieth a Magistracy, or Signiory, or Corporation invested with authority of governing and ruling; and such a 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 day all Committees through the Kingdom have in their several Hundreds, Wapentakes, and Cities, to whom the ordering and government of those places that are under them, are committed; so that all that is done or transacted, must be done by the joint consent and counsel 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 counsel 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 Word and Doctrine; that is, they must yield unto them, not only due reverence and subjection, and obedience to their counsel 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, & the re-establishing 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 & 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; and 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 chapter of the Acts, in choosing of an Apostle in Judas his place. And in the sixth chapter in choosing of 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 perpetuateds 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, and 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 eminent than others, and venerable to the people: as may appear in many places as Acts 18. ver. 8. It is said there, That Chrispus 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: as 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 arbitrement 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 Sin gogue. 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 of all Ordinances and of Church-fellowship; and that before the persecution we read of Acts 8. and under the persecution, and after the persecution. And for the proof of this Proposition, and every branch of it, I will first produce such places of Scripture as make for the manifestation of the truth, and from thence frame and form my Arguments. Mat. 3. ver. 1, 2, 5, 6. In those 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 Judaea 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 born 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 there 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 Earth quakes, or some Pestilence or Inundation, that all the Inhabitants are forced to leave a City, and to seek some other habitation, but we cannot conceive the going out of Jerusalem to john Baptist in this large sense and expression; so that in this place it must be taken Synecdochically, and we are to understand a great part, or a chief part for the whole: as when a City is said to 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-counsel, 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 born in Bethlehem, and the Wise Men came to Jerusalem, to inquire where they should find him that was born 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 off as complicers 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 complies 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 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: 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 Pharisees and Lawyers rejected the counsel 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 embraced 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, as to draw the hearts of 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 annimated the people greatly to follow him, and by hearing him, many thousand Saints were converted, and the multitudes of them were numerous, as is manifest from Matth. 14.5. for it is said, That when he would have put him to death he feared the multitude, because they counted him as a Prophet. Here are two observables, the one, That he that feared not God, was afraid of his servants. The second, that it was a mighty multitude of Believers that were in Jerusalem, for a few could not have awed the King and kept him in fear: and therefore he was forced to defer the cutting off of his head, till he had got 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. Ye, 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 congregrtions 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 teelleth 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, and 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) prove 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 Saint 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. I will now therefore go on, to show the increase of Believers that was 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 4.1, 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 Chap. 3. vers. 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 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 7.31. it is said, That many of the people of jerusalem believed on him; and in Verse 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, Vers. 47, 48. Then answered the Pharisees, are ye also deceived? Doth any of the Rulers of the Pharisces believe in him? but this people that knoweth not the Law is cursed. Take here notice of the confession of the very Pharisees, exceping 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 of 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 Verse 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, & they that came after, cried Hosanna, & said, this is Jesus the Prophet of Nazareth, they all believed in him, and confessed him before the world. Now our Saviour 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. Yea, 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 john 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, & 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 Baptised in judaea; and john in Enon near Salim, because there was much water there. It seems there was too little water to Baptise them in, in other 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 Gospelll 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, and 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, 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 it, 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 placed 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 & office, with infinite multitudes of men and children, and 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 of 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 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 numerofity 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 this 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 Sufferings, Resurrection, and Ascension. Now I will take a Survey of the numbers that were added to the Church, and to these Believers, by the powerful preaching and miracles of the Apostles after Christ's Ascension. And from the divers places that 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 of Believers in the Church of Jerusalem, as they could not all possibly meet together at one time, and 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 Acts 8.1. and in the Persecution, & 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 Argument, 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) Men 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 me 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 equallized 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 Judea, 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 this 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 & 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 Believers, 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 counsel 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 Vers. 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 admitting 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 exceedingly 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 some that 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 a 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 Scriptures; 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 concerement: 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 Congregations 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 three thousand Christians might meet together in the Temple of Jerusalem. Ergò, 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: Ergò, there is but one congregation, and but one Church still of Independents 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 Coaverts; and accord also unto them, that all these did meet together in one 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 manifeltly 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 Sacraments, 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 grant to 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; and it may be in a short time many hundred thousands more; would any man 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 & 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. Ergò, 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 Believers 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 gifts 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 argumentation. 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 bessem 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 and 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 very 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 night all meet together in one place; doth it follow that they mightever 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 mother 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 Brethrens 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-sheep, and the Satin and Taffity-sheep, out of other Shepherd's folds; and while they seem to gather Churches, they scatter them, and the poor sheep. But I will proceed to the other Argument out of the sixth of the Acts, where it is related that when the number of 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? 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 vers. 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 wish 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 compitent 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 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 that should 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 & the Hebrews I, with very good reason, can frame an Argument to overthrow our brethren's tenant, 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; & 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 reason: 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 Discples, before the death of John and the sufferings of our Saviour, as that they could not all meet at any one time & 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, & 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, & 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, and 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 Galileane) 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 remissions 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 he 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, vers. 3. was not 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 to be 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 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 fifth Chapter; as of Ananias and Saphira his wife, who for tempting the Spirit of God, were both stricken down dead 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 that heard these things (and that to the rest, viz. the Scribes and Pharisees, the Malignant party) durst no man join himself. And Believers were added unto the Lord, multitudes, both men and women: Here come in the good Women now. And in Verse 26. it 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. The first 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 Pharisaical 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 & 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 Believers 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 frequent mention 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, where 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 they 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 continually 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 abservable, is, To whom the differing and dissenting parties did apply themselves and appeal; and that was to the Presbytery or College 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 of 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 converted by john the Baptist and Christ and his Apostles Ministry, before his sufferings; 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 struck 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 afterwards 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. Ergò, 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. Again, I thus further 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 the Ministry to serve Tables; and where there was such a company of Believers and people as did employ them all: therefore of necessity they must be distributed into divers congregations & 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 Chap. 1. Vers. 21, 22. and from Chap. 6. Vers. 2. & 4. Chap. 8. Vers. 1. so that the conclusion is undeniable. Again I thus further argue.  
Where there were people of all Nations under the Heavens, and the 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, & 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, & that diversity of Languages, that those that were Believers might be more edified, and that the unbelievers and unlearned, and 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 Minor, 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. v. 12. & v. 42. & Chap. 3. v. 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 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 Act. 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 never was without preaching, as we see in Act. 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 Commits 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 & 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 Commits 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.  
Having thus evidently proved that there were many congregations in the Church of Jerusalem before the Persecution: I will now 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 altogether 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 or 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 beleivers 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 Beleivers here spoke 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 reacheth 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 aslemblies; but this they did for their own safety, and that there might not be such notice taken of them: for commonly if men see a good company of people 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 Beleivers 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 Mat. 5. ver. 12. For so they persecuted the Prophets: and in the 23. of Matthew, our Saviour saith, verse 29. Woe unto you Scribes and Pharisees hypocrites, because ye build the 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 Prophesy 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 this persecution, that as yet they were come to the massacreing of the common people; they had slain the Lord of Life, and stoned Stephen; and after in the 12. of the Acts we read, How Herod slew 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 off 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 among 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 innumetable places, signifieth such teachers as were ministers by Office, and such as Preached by way of Sermons to a multitude, though they might likewise in private conference instruct, which their public Ministry did not exempt them from. And although private Christians may teach and instruct one another, as Aquilla and Priscilla taught Apollo's, and as all Christians are commanded to instruct one another, Col. 3. ver. 16. Yet this text speaks not of such a teaching, but of preaching, They went every where, saith the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Congregration as Ministers and men in Office, and might also have instructed privately, but the one was an act of duty as it was their Office, and the other of love and charity. And so may a well gifted private Christian instruct and teach others upon occasion, and in private conference, which is an act of love; but he cannot properly be said to Preach, which is an act of one in Office and belongs only to the Presbyters and Pastors and such, as for their sufficient learning and abilities are called unto the Ministry and ordained and set a part to this Office: and such only were those that were scattered, except the Apostles: and by all probability these Ministers and Preachers that were scattered were those that were at the choosing of 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 ablest painfullest, and diligentest 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 juden, 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 persecuters 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, to their own Countries, Cities, and places of habitation after persecution. And this also must needs be a great Argument, to induce others to the love of that Religion, which they see God so much favoureth the lovers and prefessors of; the which the Lord so preserveth, comforteth, and followeth, with so many mercies, and upholdeth in all their afflictions and trials never forsaking, nor never leaving them. But if those that were scattered had never returned, that maketh nothing for the weaking the truth of this Proposition, that there were many Congregations and Assemblies still in the Church of 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 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 Church had rest, was greatlier yet multiplied than before; and whose companies were more and more in number increased, they of necessity could not all meet together in any one place or room for edification, and to partake in all acts of worship, but must necessarily be distributed into divers and sundry congregations and assemblies if they would all be edified. But the Church of 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 indivers and sundry places, as in the Temple, and from house to house; and after the persecution ceased and the Churches had rest, was greatlier yet 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 1. of the Galatians is an excellent Argument to evince 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, 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 S. 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 as they had not so much spare time to visit Paul, and that Paul also was so taken up in preaching there, that he had no leisure to visit 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 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, and 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 Prelate's 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 occasions 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 multiplied. Here also we have another good effect of a new fierce persecution in Jerusalem; it increased the number and multitude of Believers there after the Persecutor was taken away, For the Word of God grew and 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 multiplied; 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 Judea, 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 it 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 St. 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 partake in all acts of worship and be edified. But in the Church of Jerusalem after all the persecutions, there were many ten thousands believers. Ergo, they could not all meet together at any one time, or in any one place or congregation, for the enjoying of all acts of worship to edification; but of necessity must be distributed into divers and sundry congregations and assemblies, if 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 that word 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 the Ministry, after they had received the gift of the Holy Ghost, by their powerful preaching, and a few miracles, had in a short time converted about eight thousand people, besides great multitudes both of men and women, besides Priests, and who preached daily in the Temple, and from house to house, and that for above twenty years together, (as most of the Apostles did without interruption) that in all this time of the Gospel's spring, and that in so populous and numerous a City, that all these famous Ministers should convert no more to the faith, then might all meet in one Congregation. I say, all this will seem strange to any rational man, and as it is against all reason, so it is against the express Word 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 thousands 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.  
The second now follows, 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 further, 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 chose Officers for the Church; 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 more places of the same story, and consented to by the Brethren.  
I now come to prove my third assertion. viz. That the Apostles and Presbyters governed, ordered, and ruled this Church, consisting of many Congregations and Assemblies, by a Common-council and Presbytery. Which is also evident by the places following, Act. 11. 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 Judea, which also they did, and sent it to the Presbyters by the hands of Barnabas and Saul. Here in these last words we see that the Presbyters, and none but the Presbyters received the alms, for it is said, they sent it to the Presbyters by the hands of Barnabas and Saul, which sufficiently proveth that the Presbyters in all Churches were the men in government, as who had the ordering and authority of appointing unto the Deacons, how they should distribute those moneys, that they might be best improved and disposed of, which is an act of government, as all men (that know what belongs unto government) will acknowledge. Now, should it be granted that these Presbyters here spoken of, were the Presbyters of Judea, which notwithstanding is not specified, but only the distressed brethren in Judea, yet had it been in express words set down, that the alms had been sent to the Presbytery of Judea, the Presbytery of Jerusalem must necessarily have been included in it, as being the Metropolis of Judea; and it was an ordinary thing for the Churches 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, says he, was going to minister unto them and desireth 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 from Jerusalem to 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 counsel, 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 Pharises which believed, saying, that it was needful to circumcize them, and to command them to keep the law of Moses, and the Apostles and Presbyters; came together to consider of this matter, 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 frame 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 & common council of the Apostles & Presbyters, which made but a grand Presbytery: I shall desire all men to consider, that howsoever the Apostles in the places above specified, are differenced by that title from the Presbyters, yet in all acts of government performed by them in the Church of 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, & 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, and I am induced so to believe as having received authority, because the Aopstles in holy Scripture are called Presbyters, that was 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, Councillors, 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 Prerbyters 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 accounted of as extraordinary men, and others of the general Council; yet when all these sit in a common council together, to consult about matters of State and public concernment, they sit then together as ordinary Counsellors, and every one of them has as much authority and liberty to debate things by reason and dispute in way of consultation, and to give his vote about any thing as well as any of the most extraordinary Counsellors, and this hath been the practice of all ages. We read that Hushy when he was by Absalon called into council, 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 there as Judges and Peers in the Kingdom, the meanest Lord in the Kingdom hath as much authourity there as the greatest, and so in the House of Commons: as they are Judges, and chosen by the people for that purpose, have all of them, even the meanest, as much voice and authority in way of consultation as the greatest: And so likewise in the Synod or Assembly now of Divines, the meanest Presbyter hath as much voice and liberty in way of debate and voting, as the greatest Bishop there. And even so it was in the Church of Jerusalem, when the Apostles those extraordinary gifted men, and presbyters met together in 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, and 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 met 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 Act. 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 of 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 them 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 common council of them all, or by the most voices, but in all this 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 counsels of Kingdoms, where all the judges have equal power & authority in decisive voting, and I 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 & 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 presbytry 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 cale intermeddle with matters of government.  
And so in the matters of Church government, I look upon 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 Presbyters 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 slited as the fag ends 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 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 & have been also a most singular means of keeping the people whersoever they were suffered to Preach, in obedience. In all these respects. I say, they deserve well, yea better, not 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 counsel, with the Presbyters, and exercised that ordinary power that was committed to them in the 18. of Matthew, they acted as Presbyters: but the Apostles in governing the Church of 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 Presbytrianly governed, and by a common counsel of Presbyters. The major 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. cha. 4. ver. 14, where Paul writing unto Timothy saith, neglect not the gift that is in thee, which was given thee to preach, with the laying on of the hands of the presbytery: in the which Presbytery Paul was one that laid his hands on him and ordained him, as is evident in the second Epistle to Timothy, chap the first, verse the sixth, 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, chap. 5. ver. 1, 2. calls himself a fellow presbyter, and Saint john in his second and third Epistles 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 wrote Scripture by an apostolical and infallible spirit, and yet continued still a presbyter. Sothat for the major, although I should say no more it is sufficiently proved; yet for a further corroboration of it, it is not good to reject the consent of our Brethren in this point, for they acknowledge, that the apostles are called presbyters 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 and precedent 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, & reject whatsoever agreeth not with their opinion, though they were all the acts of all the apostles, and transacted by joint consent, and common agreement and accord, and left in the Church of Christ, as well for a 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; & so they pick & 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, gogoverning 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 presbytry, this at pleasure they teject and make it no way exemplary and binding. But for a further answer I assert, that the apostles power and authority over many assemblies as one Church, to rule and 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; & 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; & that the apostles acted in a joint body and by common consent & 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 & 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 was 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 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, Act. 20. ver. 28. and therefore when the Apostles writ to the Church of Corinth, to excommunicate that incestuous person, although his Epistle be directed to the whole Church yet the Presbyters in that Church 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 Majors, 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 themselves to 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 the order; and the mistaking of that place and many more hath been the cause of so much confusion in the Church at this time, when not 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 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, 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 three several Presbyters, 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. though they consisted of never so many Congregations and Assemblies, they ever kept the name of unity, and were accounted but one Church, in their several places, as at this day the Church of Geneva, though it consist of many Congregations, is counted but one Church, as it is; so that I say, the conceiving of the Church of Corinth, and those seven churches in Asia, under the notion of one of their congregations, caused through this mistake, that great confusion that is now in the church, and was the original cause of the opinion of Indepency, 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 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 take no course of governing 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 necetssity be distributed into many and several congregations and assemblies, all which notwithstanding make but one church, as is evident, Act. 8. ver. 1. and many other places, the which congregations could not be one politic ministerial church, except only because they were united under one Presbyterial government, and therefore of necessity the Church of Jerusalem must be aristocrattically and presbyterially governed, yea, the very mentioning so often of the Presbyters meeting together, proves that they met together about acts of government, from which I thus argue.  
That Scripture which proves a Presbytery in Jerusalem, or an association of Presbyters in that church, proves that the presbyters of the church of jerusalem did meet together for acts of government, and did really govern that church. But the places above quoted prove a presbytry 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 governouts 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 the 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, ver. 23. Do therefore that which we say unto thee. By all which it is evident that they met about acts of government, when they gave an order and rule to Paul himself, how he should behave himself at that time, and we read that Paul followed their counsel, 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 congregation 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, inthe 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 all the debate between us and them, whether there were no more believers in the Church of jerusalem than could all meet in one Congregation, which is their opinion; but whether or no, it hath not by the foregoing discourse been sufficiently proved, that there were more Congregations and Assemblies in the Church of Jerusalem, and a greater number of 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 I come to the fourth, 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 Presbitry. 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 Presbitry, 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 tenant can witness: So that this last proposition being strengthened both by reason and the consent of the brethren, needs no further proof.  
And now I come to the second question between us and the brethren, which is, concerning the manner of gathering of Churches and admitring of members and Officers, viz. Whether Ministers of the Gospel may out of already congregated Assemblies of believers, select and choose the most principle of them, into a Church-fellowship peculiar unto themselves, and admit of none into their society, but such as shall enter in by a private covenant, and are allowed of by the consent and approbation of all the Congregation. And this question brancheth 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 & 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 devisions 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 & 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 membership 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 gainsay it, being the greater number, or allow of it, the most voices carry the business? this is the fifth quere, the practice of the which as of all the former, the brethren in some of their congregations hold for orthodox, and think all these things required of any that offer themselves to be a member.  
The last quere is, whether the practice and preaching of all these things, and the gathering of churches after this manner, be to set up Christ as King upon his Throne? and whether churches and assemblies thus congregated be the 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 Queres, 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 two 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: 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 than any other newfound 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 which they were to be admitted in to the Church, and that was faith and 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, who 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 comunion & 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 & were baptised, and that without any reluctation or scruple. The third thing we may observe, is that this commission was delivered only to the Apostles & Ministers of the Gospel and that it was their place only, who had the Keys delivered unto them to open & 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 who so ever 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 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 Souliders, 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 Pharises and the Lawyers rejected the counsel of God against themselves, being not baptised of him. So that by Christ's own testimony (the Pharises 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, cha. 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.  
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, & 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. 2.37, 38. 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 & 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 their 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 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 is 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.  
We further 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 assembly 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 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 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 Isaiah, 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 acertaine water the Eunuch said unto him, what doth hinder me to be baptised? and Philip said if thou believest with all thine heart, thou mayest: 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 the Church or without consulting with the 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 the Church, and 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 of confusion on all things. See what Saint James saith in his 5. chapped. to all Churches and Christians in the world, It 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 unfeigned 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 Presbitry 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. ver. 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 ver. 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. 11.1. 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 businesses; 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 & 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 Counsel and Parliament of the Kingdom; who make not the people acquainted with what they have to do, but so fare 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 in to counsel 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 easting 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 man 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 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 S. 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, and 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 as 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 forth 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 fare they become transgressors of the law of God & do those things that the holy Apostle hath not only forbidden but proclaimed a shame; I cannot but exceedingly blame them, & 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 cap. 2. ver. 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 agun 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 silence; 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 if 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 reasons, 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 the 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 virile 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 tanght 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; & 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 has ever been observed that Hermaphrodite counsels 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; & if hermaphrodite counsels in Kingdoms has 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 common wealth, 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 Congregation 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 testimony 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 seamelesse 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 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 give 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 Sermon and the other Apostless, 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 & to give in the evidences of their conversion and to enter into a private covenant 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 devisions 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 Coephas, 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 (notwithstanding 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 allienating of the affections one from another of those that are joined together in nighest relations.  
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 sheepfold) 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 fouled 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. ver. 1, 2, 3, 4, etc. and forbids them to make separations and devisions, 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 Galatians, he went into Arrabia 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 dear 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 any Christians I say, should make separation from the fellowship of such, or that such should be accounted as enemies 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 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 and 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, Rev. 15.3. but they will not believe us (say they) 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? (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, & 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, & of all those believing christians that are under their several charges, & 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 edititions 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 Engand have in the society of these men, who (whatsoever 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 & 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 and 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 & 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 fisters would be the chiefest calumniators & 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 accusations 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 out 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 fads 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 cares together, are now together by the ears, 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 unto 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 teach●● 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. ●. ver. 5. Tit. 2. ver. 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 allthings aright, will not think so dishonourably neither of the Ministers of England nor 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 e●●●emed enemies of Christ, and to be against Christ but for him, and ought highly to be honoured for their works sake. 1 Thes. 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 Phillippians, chap. 1. has 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. S. 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 Presbiterians 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 presbitry: And notwithstanding they themselves pretend they contend for the ancient presbitry, and by this make themselves Presbiterians 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 Presbitry after God's Word, when they themselves are Presbiterians, and labour to set up a Presbitry 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 Presbiterians. 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 amiss 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 eudeavours, 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 ministries, 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 has given them auhority 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 days, 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 all 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 Lake, 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 Silas, 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 straightway baptised, Acts 16. ver. 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 Thost, who brought whatsoever Christ had taught them concerning the Kingdom of God (Acts 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 christian 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 Lawgiver 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 voice, 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 & 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 & 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, & calls it a perverting of the Gospel of Christ, & 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, being chief spent in condemning all humane traditions; yea, in his first chapter of his Epistle to the Galatians, ver. 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 with in 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 sometime 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 second of the Corinth's, chap. 11. ver. 4. the Apostle signifieth unto the Corinthians, that no man can teach the Gospel more exactly tahn 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, & such as transform themselves into the Apostles of Christ: And no marvel, saith he for Satan 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 grolleryes, and abused the simplicity of the people for their own advantage, and brought them into bondage and devoured them, verse 20. as the Pharises 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 falls teachers amongst the Corinthians, who made their own traditions joined members with the Gospel, as if they had had a more fine, neat and eliganter 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 some time 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. ver. 8, 9 to be accursed. Saint John also in his second Epistle to the Elect Lady, ver. 9, 10. saith, Who soever 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 newborn 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 some time 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-shepheards, 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 amongst believing christians & 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 has 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 boots & their old shoes, and they taking what they said, pro confesso, 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 & 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 that 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 if 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 has 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, Gal. 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 Kngdome under their ministries, 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 otherwise, that they deny and 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 & 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 Juda 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 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 Calvanists 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 men's; 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 doth not speedily from Heaven send his helping hand, we can expect nothing but desolation, and all from these devisions 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 Lectures before them; and therefore they deal not brotherly in none 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 and practices declare it, that they preach new ways, newborn truths, 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, that 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 Mrgistrates authority, they would be made fly like lightning before thunder.  
And yet the brethren among us have the liberty of all the Pulpits through the Kingdom without control, and vent all their new ways and their newborn truths, and set up 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 Deotraphes never did the like, nor the Pope more, and yet they cry out of persecution against the Saints, and lay odious aspersions upon their brethren and fellow-Presbiters, persuading the people that the presbiterian way will be as bad or worse than that of the Prelates.  
But if we as duly examine the manner of the Independent government, and compare it with the Presbiterian, as we have done the manner of their preaching with theirs, we shall find there is little reason why they should so villipend the Presbiterian 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 Presbiterian 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 spoilt 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 Courts there was no appeal: Whereas the Presbiterian manner of government is not as that of Lords and Masters over Subjects and Servants, but social as between equals, between brethren, friends and colleges, who all judge and are all 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, & 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 Presbitry, 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 Presbiterian, they would speedily be undeceived. And again, if they would compare the Presbiterian government dependent with the Presbiterian government independent, they would have more honourable thoughts of the one and a less esteem of the other; for in the Presbiterian 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 are relieved by them, and whose favour they dare not 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 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 of 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 had given 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 has been one of the chiefest causes of all these rents and devisions we now see every where; for when they are upon every slight occasion, or for any difference in opinion cast out then 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-counsel 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 be laid 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 Presbiterians than the Independent Ministers; for they also are Presbiterians, and labour to set up a presbiterian government as well as the other, and profess in their writings that they contend for the ancient presbitry, so that they also are presbiterians 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 presbitry, 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 presbitry 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 presbitry 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, and 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 butdened 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 members 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 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 difficulty 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 transporttd 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 came 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 sometime the man only is admitted and his wife left out still to walk, and sometime 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 has 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 the 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 & 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, Isa. 55.1. and Saint Paul for the encouraging the poor to come in, saith, 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 has 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 Presbitry 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 Presbitry, 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 labour and endeavour, as there is but one body, one spirit, one hope, one Lord, one faith, one baptism, one God and Father 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 persecution, and in many more of their scurrilous writings, plead for a toleration of all Religions (under pretence of liberty of conscience) whatsoever they be, as Judiansme, 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, Transsilvania and Holland, those pantheons of all Religions, and 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 serants, 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, oughtto 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, & 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 Gen. 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 & Nations that set up the true worship of God, and root out all idolatry and false worship out of their families & 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 has ever been pleased when idolatry has 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 & 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 Riligion 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. ver. 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, Jos. 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 tolerared, 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, 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 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 Chariot 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 miraculonsly 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 fountains 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 Prophets 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 Ezekiel, 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, than let that and that only be set 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, Isaac nor jacob, nor any of the Prophets nor holy men of God would suffer it, neither would the Apostles ever endure it, but in all their writings give especial charge to all the people to take heed of all the false teachers of their time, and forewarns 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 far were the holy Apostles from tolerating all Religions, as in all their Epistles they invay 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 & Apostles did 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 satins seat is, and thou holdest fast my Name, and hast not denied my faith, even in those days wherein Antipas my faithful Martyr, who 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 Baalam, who taught Baalak 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 sight 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 idols, 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 Witness, the beginning of the creation of God, I know thy works that thou art neither cold nor hot, I would thou were 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 a thing highly displeasing unto God, that his people should give a toleration 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 savours more of licentiousness and earelesnesse in Religion, and want of zeal to God's glory in any men, than 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 briefly 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 saith, 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, neither to the right hand nor 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 Query, 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 were 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 over 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 Gamaliel's speech, Acts 5. ver. 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, least haply ye be found fighters against God: Ergo, all Religions are to be tolerated.  
This Objection has sufficiently shown that our brethren the Independents that thus argue, may well be made fellows of Gotham-Colledge, as knowing not as yet their Primer in polititicks, 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 Achitaphels' 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 & newly come forth (as there are many at this day to be sold about town and Country for pence apiece) 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, Act. ch. 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, Isa. 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 mere groll; and as little to the purpose is that they urge out of the words of our Saviour, Matth. 22. where answering the Sadduces, he saith, Ye doc err not knowing the Scripture nor the power of God, v. 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 I for my part 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 that 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 & sellers out of the Temple that I remember, and saith, that he came not to break the bruised reed, or quench the smoking flax, only he had declared his laws unto his people, Malachy the 4. 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, & 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 Simbolica Theologianon est argumentativa; 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 Godhath 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 judgement 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 blasphemers, wizards, witches, idolaters, and all such as despise Moses law; under the month 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 & 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 Euticus 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 was spent 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 Lord's 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 unto 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, 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 Phillippians 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. chap. ver. 8. he saith, Finally brethren, whatsoever things are true, what soever 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; and 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.  
For the examples of Poland, Transsilvania and Holland, they are no precedents to other Nations, their politic proceed are not examples for other christian Countries and Nations 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 & the other Patriarches, Prophets, and holy Apostles who never tolerated all Religions. Yea, we are commanded in Romans the 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 is the good and the acceptable and perfect will of God. 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 Balaan 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, 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. ver. 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 what soever 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-Courts, 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 the 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 than 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 & 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 Islands 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 here 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 opprobrious 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 & his Kingdom, the limbs of Antichrist, false Prophets the brood of Babylon, terming some particular men of them Rabshekes, others Bands, 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, & 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 disthrone 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 Presbiterians to preach in their new congregated Assemblies: & 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 as guilty of heinous and soul 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 Counsel 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 none that are either ignorant or scandalous in their lives, may be suffered to communicate at the Lord's 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 & 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 tagragge 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 ministries 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, which shall ever be his prayer that wisheth that all men may be saved, and come to the knowledge of the Truth.   

The POSTSCRIPL.  
Discovering the uncharitable dealing of the Independents towards their christian brethren, with the juggle of many of their Pastors and Ministers, to the misleading of the poor people to the detriment of their own souls, and the hurt both of Church and Sat, with the danger of all novelties in Religion; is to come forth a fortnight hence, in the which it will be proved, that it is the duty of all christian Magistrates, Parents, Masters of Families, and all such as truly fear God, to yield their helping hand for the suppressing of heresies and all novelties in Religion, if they really desire the glory of God, the salvation of their brethren and the peace of Church and Kingdom; in the which also there is satisfactory answer given to the principal cavils of him that writ that railing Pamphlet, styled. The falsehood of Master William Prynne's triumphing in the Antiquity of Popish Princes and Parliaments.  
FINIS.