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 lowlinesse and meeknesse , with long suffering and patience , to bear one with another in love : And useth a forceable Argument , to move them to brotherly kindnesse , 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 Baptisme , and we all hope for one and the self-same glory : Therefore as there is but one Lord , one faith , one Baptisme ; so be ye also of one minde , 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 Kingdome is the ruin of it : the division of a family destroys it : the division between brethren brings a confusion amongst them . It hath ever bin 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 controversie . 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 stil 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 fatall calamities this miserable kingdome is now imbroyled 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 bite and devoure one another , take heed ye be not consumed one with another , and in the 20. verse . Hacred saith the Apostle , varience , emulation , strife , &c. and envyings are of the flesh , and they that do such things shall not enter into the Kingdome 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 , Kingdome , 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 chiefely upon this imployment , to see and try , if by any possible means , I could , by shewing wherein the difference between the brethren lyeth , be an instrument of a good accord amongst them : resolving with my self by Gods assistance whatsoever others do , to observe to the uttermost of my abilities , the royall Law , Jan. 2.8 . I do conceive , that if there were a right understanding one of anothers opinions , the world would wonder there should be such invectives in every pamphlet one against another , and such varience among those that are joyned together and that with nighest relations . The truth is , the mis-understanding of each others opinions and the mis-prisian of each others intentions , is the onely 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 it self . 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 evill language , for we are brethren ; we have one father , we worship one God , we have one light , one truth , one way . And this I professe to all the world , That I contend not for victory , but for that ancient light , the faith once delivered unto the Saints , Jude 3. For that truth which we have heard from the beginning , 1 John 2. ver. 14. for the old way , verse 6. The way the truth and the life , Joh. 14. and for the honour of that Church against which the gates of hell can never prevaile ; 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 Gospell of Jesus Christ is purely and sincerely both preached and beleeved , and where the Sacraments are rightly administred , 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 mortall creature I presume will blame me , knowing my Reasons . For writing in defence of the Prerogative Royall of Kings , against Papall Usurpation ; I dedicated my book unto the King of great Britaine , France , and Ireland , supposing my self safe under his protection , whose honour and imperiall 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 scornes and contumelies of the world to comfort me in it . And when I most humbly petitioned his highnesse , complaining against the injustice done me , and most submissively supplicated his Majesty ( who was the Caesar to whom onely 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 houre 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 Kingdome , that he denied not to Crows and Kites and other Vermine , that I might provide for my young ones ; and if his highnesse would not be pleased to condescend unto either of the former just demands , That then he would give me leave to depart the Kingdome , and to go into any other Country where I might enjoy my Liberty and provide for my poore distressed family . I am most assured there was never a more equall Petition put up to any Prince in the world , yet his Majesty vouchsafed not to yeeld 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 truely say , That Paul found more favour from a Heathen Roman Caesar , then I had from a Christian King , the defender of the faith . After I saw all possibility of releefe was now taken from me , I writ my Apologie to the Bishops themselves , discovering unto them their unjust proceedings in their Courts , and their unrighteous dealings towards my selfe , and gave them my reasons of all I spake , without any offensive language and without any purturbation of Spirit ; and Dedicated this my Book to the Lords of his Majesties Privie Councell expecting aide and reliefe from them , and indeed I had no hope of succour from any other , nor knew none to whom I could better apply my self , earnestly imploring their patronage ; but they , as it is well knowne , of Patrons became my unjust Judges , and after they had made me a spectacle to Men and Angels , and exposed me to the scorne 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 consident , if all the particulars were truly known , the world never heard the like , and there I had ended my dolefull 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 , professe my selfe to the last drop of my blood to be their servant in the Lord , and in all their most just and honourable imployments ; I hope , with all fidelity to answer to the expectation of the world , and shall in life and death shew my self to be one , that without all by-respects shall ever aime at the glory of God , the honour of them and my Country , and the common good of all : and shall never by Gods 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 Gods matters , to shroud my self under any covert but Divine Providence , and that , I with an assured confidence promise my self , especially when I now maintain the prerogative royall 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 wonderfull Counseller , the Prince of peace ; whose dignity and roialty 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 kingdome 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 Gods matters , if an Angell should come from Heaven and teach me that , that there were another way to happinesse , then by that new and living way , the blood of Jesus Christ , who was the Lambe slaine 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 Angelicall or Humane reason , or the authority of Councels and Fathers : and whatsoever I finde a warrant in Gods 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 , Councels , and Fathers , and vaine traditions joyned with them for sureties . Again , if any man should go about to perswade me , that there were any other government established in the Church of God , then an Aristocraticall and a Presbyterian one , I should notwithstanding all humane reason to the contrary , submit my self to that kind of government , as being most confidently assured that it is warranted in Gods 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 minde 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 Apologie , or any of my Latine Books , in all those they will finde , that the cause of all my sufferings was this , and this only , That I maintained that all Churches were to be governed by an Aristocraticall and Presbyterian government , which in those Books I have clearly and fully ( through Gods 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 tenent , to the Lords of his Majesties Privie Councell , and Judges in the Star-chamber ; so that I stand to my principles and am no starter . And if then amongst Gods 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 shewed me and mine in all our distresses , many curtesies , when we found little favour from our own brethren ( which their humanity I must never forget , but with all due thankfulnesse 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 then 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 mens minds cannot change the truth , but it must be ever truth : but this my opinion I learned out of Gods Word then , which shall be for ever , by his gracious assistance the warrant of my beliefe and practice . This Word therefore , I desire all my Christian Brethren , in the deciding of this question now agitated , amongst Gods people and his faithfull 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 intreat them also to lay aside all passion ( which Religion has no need of ) and all vain-glory and bitternesse , which is a dishonour to our holy calling , and in the spirit of meeknesse , and with a Virgine judgement , not ravisht 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 yeilded 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 Controversie and make the written word the rule . They agree also about the materials , both acknowledgeing 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 shew 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 rejoycing to the common Enemy .

There is a twofold question between us , they call the Presbyterians , and our Brethren they tearme 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 Gospell , 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 severall places being rightly imployed , may serve for the edification of the same , and mutuall 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 severall 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 Councell or Colledge of many Presbyters together , upon which , all the Congregations and severall Assemblies under it are to depend ; and to which in all weighty businesses they are to appeal , for any injury or conceived wrong , or scandall ; or for redresse 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 Councell 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 kinde of Spirituall Soveraignty among themselves , in their own Congregation , and as ample authority as was given to the whole Colledge 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 Kingdome , are called Corporations , that is to say , majestracies ; and have in them a Secular or Civill 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 Mayors , Aldermen , and Common-Councell , who onely 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 severall Tradesmen , are in their particular Wards , Precincts , and Fellowships , by their constitutions and Charter , to depend upon the determination of that Counsell , and are to make their addresses unto them upon any urgent occasion , or conceived wrong , or when it concernes 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 controversie in these severall Corporations ; Whether the Companies in each City where they all have their severall Halls , and their severall 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-counsell , to determine of all things among their severall Companies , and from the which there is no appeale for reliefe ; though one be never so much injured and damnified by any unjust act ; and whether these severall Companies and severall Assemblies be each of them a severall Corporation or Magistracy , or all of them put together make but one Corporation , under one civill Presbytery consisting of the Lord Mayor , Aldermen , and Common-counsell ? This I thought fit to propound , that every one may the better understand the question . Now , as this kingdome of England hath its severall Corporations through all Counties , and the which Corporations , although they have their severall Companies in them , yet are all dependent upon a civill Presbytery and Common-counsell , and every Company in them makes not a severall Corporation or Magistracy , or a severall City , but are all dependent upon the Common-counsell or Presbytery , for the better ordering and governing of them in all their common affaires , and for the redressing of abuses , and taking away and removing of common grievances , and have their severall appeals to the Common-counsell , the Lord Mayor , and Aldermen ; and if they finde no justice there nor satisfaction , have their redresse and appeal to some generall Court , or some supreame judicature , as to the Parliament of the Kingdome , who redresse and determine all things according to the lawes and constitutions of the whole Kingdome . So in the Kingdome of the Lord Jesus Christ , which is his Church , all these severall Churches which we reade of in the holy Scripture of the New Testament , are so many severall Corporations and Associations , all the severall congregations and affemblies as so many severall Companies in them , depending upon a Presbyterie or Common-counsell and Colledge of Pastors and Rulers , all making up but one Church in every one of their jurisdictions and severall Precincts , though they be consistent of never so many severall Assemblies , according to the greatnesse of the Cities or Townes wherein they are , or according to the severall Hundreds or Divisions assigned to each Presbytery , and all these and severall associations to be governed by their severall 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 redresse of any abuses or enormities , and if they finde themselves wronged there , then they have appeals to some other higher Presbytrie or Counsell of Divines for relief and justice ; and both they and all other of the severall Corporations to be governed and regulated by the lawes and statutes given by Christ himselfe , the only Head and King of his Church , according only to whose lawes they are to be governed and ruled for the common good and preservation of the whole Church , divided into those severall Jurisdictions , Corporations or Precincts , in imitation as neer now as may be of the Churches of Ierusalem , Ephesus , Corinth , and Galatia , &c. and whose lawes alone must be the rule for the ordering of all their governement , doctrine , and manners .

I have premised this I have now said , that all men may the better understand the state of the question and controversie in hand . Now then , if it shall be made appeare out of the holy Scripture , that all the severall Churches we have mention of in the New Testament , were all particular corporations or associations , and governed by a common-counsell of Presbyters , or by a Presbyteriall government in each of them ; and that there were many assemblies and congregations in those severall 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 al ordinances of Church-fellowship , especially in the preaching of the Word , Prayer , & in the Sacraments of Baptisme and the Lords Supper , and yet made but one Church , and were all governed by a common-counsell of Presbyters , or by a common Presbyterie within their Precincts , then it must of necessity follow , that as the Mother-churches were first govern'd , all the Daughter-churches to the end of the world must be so govern'd , 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 Ierusalem 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 then if it can be proved , that there were more Beleevers 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 severall 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 govern'd by a common-councell 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 severall 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 govern'd , 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 Ierusalem , Isay 2. v. 3. We must have both our Law from thence , and our paterne of government . And our Brethren doe make the Church of Jerusalem the patern of their proceedings .

Now that all things may be handled in good order and in a methodicall 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 severall Assem●●●●● of Beleevers in the Church of Ierusalem , 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 reade of , Acts 8. v. ● . The second , That all these Congregations and severall Assemblies made but one Church . The third , That the Apostles and Elders governed , ordered , and ruled this Church , joyntly and by a Common-counsell and Presbytery . The fourth , That this Church of Ierusalem , and the government of the same , is to be a pattern for all severall congregations and assemblies in any City or vicinity to unite into one Church ; and for the Officers of those congregations to governe that Church joyntly in a Colledge or Presbyterie .

But before I come to the proof of these particulars , it will not be amisse in generall 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 severall Presbyteries ; and that the ordering and managing of that government lay only upon the Presbyterie , and was their peculiar who had the power of the Keyes . Now Christ gave the Keyes to the Apostles and Presbyters only , and whatsoever the Apostles did in ordering and setling the government of the Church , they did by Christs 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 Schismes , 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 scandall , 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 Kingdomes , but a way also of ruining that Man of Sinne , 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● 〈◊〉 originall ) in every Church , and had prayed with fasting , they commended them to the Lord , on whom they beleeved . Here are two things observable . The first , that the government of the Church was committed to the Presbyters . The second , that the Presbyteriall 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 Gods 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 your selves , 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 Gods 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 joyntly by them by a common-counsell of Presbyters . And Paul to Titus , chap. 1. vers. 5. For this cause , saith he , left I thee in Creet , that thou shouldest put in order the things that are wanting , and ordaine Presbyters in every City , as I appointed thee . If any man be blamelesse , &c. for a Bishop must be blamelesse as the Steward of God , &c. 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 Gods house , which is his Church , 1 Tim. 3. and had the government of those Churches in every City laid upon them , which they were joyntly to governe and order by the common-counsell 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 spake 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 your selves , for they watch for your soules , as they that must give an account , &c. And in vers. 24. Salute all them , saith he , that have the rule over you , and all the Saints . Here againe he injoynes all the Churches to yeild obedience , and to submit themselves unto the government of the Presbyterie , shewing 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 witnesse 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 , &c. neither as being Lords over Gods 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 it self unto the Presbytery . And in Acts 15. it is said , that Paul and Barnabas went up to the Apostles and Presbyters , &c. 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 , &c. and Vers. 6. And the Apostles and Presbyters came together to consider of the matter , &c. and Vers. 22. Then pleased it the Apostles and Presbyters with the whole Church , &c. 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 againe , 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 Gods ordinance joyntly and by the common-counsell 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 reade , that the people or the congregations were joyned 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 againe and againe in chap. 5. vers. 21. and in chap. 6. v. 12 , 13. I give thee charge in the sight of God , &c. That thou keep this command without spot , unblameable till the appearing of our Lord Iesus Christ . Here Timothy and all Ministers in him , are to the end of the world bound to maintaine that government unblameable that was appointed by the Apostles ; and that was the Presbyterian government , and the ruling of all Churches by joynt consent , and a common-counsell or Colledge of Presbyters ; so that nothing ought to be done or transacted of publick concernment without their joynt and mutuall accord or agreement and common consent of the Presbytery . And therfore 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 proceedings & 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 onely 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 evill thing in him , saith Saint John : But for you , saith he , speaking to the Church , follow not that which is evill but that which is good . It was evill in him to assume unto himselfe alone , and his particular Congregation , that power that belonged unto the colledge or councell of Presbyters , and was to be moderated and exercised onely 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 it self , Which , saith Saint John , is an evill 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 duely 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 Gods Ordinance , and that will not receive the brethren into the Churches , but upon their own termes and conditions . But of this businesse 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 Christs Kingdome , which were to be governed by a common councell of Presbyters . And so for many years after the Apostles it was governed Communi consilio Presbytererum , as our brethren the Independents do confesse and proove by antiquity and humane authority , which weapon I do wonder they will contend with , in deciding of Gods matters , which are onely 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 looke into it , it makes much against them . He lived , as the Author that cites 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 Iewes Synagogue , saith he , and afterwards the Christian Church had Elders , without whose counsell nothing was done in the Church ; which by what neglect it grew out of use , I know not , unlesse it were perhaps the sloath , or rather pride of the Teachers , whilest 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 counsell of the Presbyters ; so that it is evident the Primitive Churches were governed by the joynt and common councell of the Presbytery , and the people had nothing to do with it . We may adde 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 , &c. In the which words he acknowledgeth by the first institution , all Churches were governed by the common councell 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 avoyding of further Schismes and rents in the Church and cities , the very words before coted out of Saint Jerome , and confesse 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 councell . And if humane authority were needfull in this businesse , I might make a volume with their very expressions , to prove the novelty of the Hirarchicall government , and that of the peoples jurisdiction assuming the Authority of governing into their hands , and the Antiquity of the Presbytery and that by the enemies own consession . But I am resolved to cleave onely unto the Word , and sound reason deduced from thence , for the deciding of this controversie , 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 cleer 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 Councell 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 civill polity and Government , so in the Ecclesiasticall ; by a Presbytery we understand , a Religious , Grave , Solid , Learned , and wise councell 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 wisedome 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 civill 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 spirituall good of their souls . And as Kings and Rulers are by a Metaphoricall and borrowed speech called Pastors and Sheepheards of the people , and are said to feed the flocks committed to their charge , by which word is understood the exercise of all lawfull and moderate authority agreeable to the Law of God over them ; so the Presbyters and Ministers are called the Pastors and Sheepheards , 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 alwayes exercise according to Gods 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 usurpe an absolute Soveraignty or power over the consciences of the people , as if the spirituall state and welfare of their flocks depended on them , which is onely 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 rejoyce their hearts in the Lord , and establish them in the faith ; and use all the care and diligence that is possible , like good Sheepheards , to preserve the flocks committed to their charge , that they straggle and stray not from Christs fould , and run not into the by-wayes and thickets of sin and errour , and be corrupted with noysome 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 , releeve , 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 councell govern and order their flocks , and take speciall care that the particular Pastors and Ministers of the severall Congregations and Assemblies under their Presbytery and charge , assume not any sole and soveraign Authority to themselves over the flock , to do any thing of publike concernment , without the joynt consent of that Presbytery or spirituall corporation , under whose commands they are . And it stands with all reason , that a Common Councell , of godly , grave , learned , and experienced ministers , should ever be more able to manage and order a government , then 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 dryed 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 Colledge 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 severall 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 prophesie , Acts 19.1 , 2 , 3 , 4 , 5. and the 8.18 . and 1 Tim. 4.14 . and healed the sick Iames 5.14 , 15. according to our Saviours promise Mark 16.18 . Let , say they , the Presbyters of our time , let them impose their hands upon the sick and heale them , let them by imposing hands upon their disciples inable them on a sudden to speake 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 formall words in print . Before I come to my answer , I desire there may be speciall notice taken of this Objection , and such like ; for , for ought 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 , Vnlesse I put my hands into his side , and my fingers into the print of the nailes , I will not believe . And as the Jewes said unto our blessed Saviour , Thou that savest others , now save thy selfe , come down from the Crosse and then we will believe in thee , do this miracle and then thou wilt perswade us . Here we see , they would make their own Articles , or else they would have no Creed . The Jewes had learned this method of disputing from the Devill , who at his meeting of our Saviour Christ , and at his first assault , thus disputed , If thou be the Sonne of God , saith he , and wouldest 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 inable them on a sudden to speak with strange tongues , to foretell things to come , and heal the sick , &c. 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 Presbyterie . 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 credite their own words , though never so contrary to their judgment 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 wonderfull gifts , that ravisht the world then into admiration ; and it is confest also by all understanding Christians , that those wonder-working miracles were but temporary , as the miraculous feeding of the people with Manna in the Wildernesse , 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 Gospell 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 tyed and commanded not to be wise above that which is written , 1 Cor. 4.6 . and forbid in Gal. 1.8 , 9. to believe otherwise then we have been taught , though the Apostles or an Angell 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 deceiveablenes 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 dayes expect and look for miracles to confirme their faith , when notwithstanding we are forwarned to take heed of all false delusions , and commanded to the contrary . Shew us some miracles , say they , and then we will believe you are true Presbyters . So dealt the Jewes with Christ , What signe shewest thou that we may believe in thee ? But when Christ had shewed them signe upon signe , and miracle upon miracle , were they ever the more convinced ? Did those miracles create belief in them ? No surely , but rather hardned 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 gratifie 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 Councell , 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 confirme 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 modell of their owne brain , as it is at large set down in that Book . And not long after they changed the manner of Gods worship , in Jeroboams time , and taught the fear of God , as the Lord complaineth , Isay 29. after the precepts of men , and rejected Gods Commandements , 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 dayes , they content not themselves with that ordinance that is set down in the written Word , but say ; Come shew us some miracles , and then we will believe you are a right Presbyterie . Our Saviour speaking to the Jewes concerning S. Iohn the Baptist and Himself , Iohn , saith he , came neither eating nor drinking , and ye say behold he hath a Devil ; the Sonne 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 cavil'd against it , and were never satisfied ; alwayes 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 Iohn 5. Yea our Saviour himself in the person of Abraham , Luke 16. saith , That if men wil not believe Moses & the Prophets , they wil not be perswaded by miracles : and I am confident , that could the Presbyters do al those miracles these men desire , they wold the more reprocah them , and exclaime against them , & affirme they wrought by the Devill , as the Jewes told our Saviour he did . I must confesse , I am of a contrary opinion to these men , not only in the matter of miracles , but in all externall performances ; for I am instructed in the holy Scriptures , that the Devill can transforme himself into an Angell of light , and that the Deceivers and false Teachers shall come forth in sheeps clothing , and for outward appearance shall equallize , if not exceed , the faithfullest and truest Pastors and Ministers of Christ ; and therefore we are in speciall , 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 confirme this their doctrine with never so many miracles , I will still continue stedfast in the Doctrine of the Apostles , and cleave unto the written Word , and will never believe contrary to that , though I should undergoe 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 Gods 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 spake with strange tongues , and their Scholers and Disciples did the same ; do you likewise , and then we will acknowledge you to be true Presbytters , otherwise we will not . Thus the Jewes might have argued against all their Prophets , as against Isaiah , Ieremy , Ezekiel , &c. Moses and Elias fasted forty dayes 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 , &c. and they spake 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 Prophesie , and the Holy Ghost came down upon them , and they spake by direction from God his infallible truth and Gospell , whose speeches were not tied to time , and to one speaker , but many spake 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. &c. So that they spake 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 : shew us these miracles and then we will beleeve 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 helpfull to the necessities of others , and were not burthensome and exacting from others , and spake 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 helpfull 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 .