The Utter Routing of the Whole Army of All the Independents and Sectaries, Pages 101-200 (1 of 3)

The Utter Routing of the Whole Army of All the Independents and Sectaries · Pages 101-200 (1 of 3)

p. 101But firſt, it is not ſaid that Iohns Diſciples came unto him, onelyonly it is related that ſome came unto Iohn, they came unto him ſaith the Scripture: which they, it is not ſpecified; for Iohns Diſciples and the Jewes contended, and the Jewes are put in the laſt place, ſo that it may be gathered that they were the Jewes, rather then Iohns Diſciples that came unto him, as being laſt ſpoken of & mentioned: and if they were the Jewes, then they vvere the knovvn and profeſt enemies, both of Iohn and of Chriſt; and therefore were none of Iohns Diſoiples, as I. S. fondly perſwadeth himſelf; for they were continuall enemies, and adverſaries to them both; ſo that if they came unto Iohn they came unto him by way of complaint, and as being ſcandalized, & then they were not Iohns followers and ſchollers, for they were better taught then to be ſcandalized at Chriſt. But ſhould I grant unto I. S. for diſputation ſake, that they were Iohns owne Diſciples, which yet cannot clearly be proved. It doth not follow from thoſe words that they either p. 102doubted or were ſcandalized at the true Meſſiah, as I. S. vainly and impiouſly concludes. For if any ſhould hear ſome one of the Independent miniſters greatly magnifie one of his brethren and fellow miniſters, as to be a man ſent from heaven, and ſhould ſay of him, That he was the rareſt preacher one of them in the world, as they do mightily extoll one another: and upon the praiſes and commendations of this man many thouſands of people ſhould by and by flock after him, whereſoever they ſhould hear he preacheth: and ſome one or more of his followers ſhould come unto this miniſter that ſo prayſed him and ſay, Sir, ſuch a man who you ſo commended in ſuch a place, behold he now preacheth and all men come to him and follow his miniſtry! would ſuch a relation I pray, as this made unto him that had formerly praiſed that miniſter, infer, that thoſe that told him of ſuch concourſes of people as ran after him not only heſitated but wer right down ſcandalized at him? I am confident that upon mature deliberation no rationall creature would make ſuch an inference. Neither can I ſee any ground why either I. S. or any of his aſſociats or any other ſhould ſo conclude. For the Scripture relateth every where that there was fairer agreement, and much love and amity between Johns Diſciples and Chriſts, and that they knew one another very well and deſired to imitate one another: ſo that they did not envy one anothers maſters proſperity, nor doubted not of one anothers maſters miniſtry, nor were ſcandalized one at anothers maſters happineſſe: And there is very good reaſon for it: For they all knew that John had ſo honourable an eſteem of Chriſt, as he thought himſelf not worthy to carry his ſhooes Mat. 3. 11. they knew alſo how highly Chriſt had often magnified Iohn, proclaiming him to be the greateſt prophet that ever was borne of women, and how that Chriſt had commanded John to baptize himſelfe, ſo much he honoured his miniſtry. They by their experience likewiſe knew that their was great correſpondency & continued amity between their maſters, and that they juſtified each others miniſtry and that before all the people, John teaching the people, That he was the Meſſiah and the Lambe of God, that was to take away the ſins of the world; and Chriſt upon all occaſions making mention of John with great praiſes ſaying, That his miniſtry was from heaven and that he was his meſſenger to prepare his way before him.

So that I ſay in all theſe reſpects and many more that might be p. 103ſpecified it followeth that Iohns Diſciples neither heſitated nor were ſcandalized at the true Meſſiah, as I. S. grolliſhly and wickedly inferreth. Beſides they knew that at Chriſts Baptiſme Mat. 3. The Holy Ghoſt diſcending like a dove lighted upon him, and a voice came from Heaven ſaying this is my beloved ſonne in whom I am well pleaſed. So that Iohns Diſciples that were dayly with their maſter and waited upon his miniſtry, which onelyonly preached up the Kingdome of Chriſt, could not doubt, much leſſe be ſcandalized at the true Meſſiah Jeſus Chriſt.

Again, in the 1. of Iohn it is related there, that Iohn openly among all the people proclaimed Chriſt to be the Lambe of God, and ſayeth that hee knew him ſo to be, by the diſcending of the ſpirit from Heaven upon him, becauſe, that God that ſent him to baptize with water, ſaid unto him, upon whom thou ſhalt ſee the Spirit diſcending and remaining on him, the ſame is hee which baptizeth with the Holy Ghoſt, and I ſaw (ſaith hee) and bare record that this is the Sonne of God. And all this was ſpoke in the hearing of Johns Diſciples, ſo that they could not doubt now of the Meſsias, or be ſcandalized at him, for then they ſhould have beene very untaught Schollers, which the words following, verſe 33. ſhevves they vvere not: for two of Iohns Diſciples at that time hearing their Maſter ſpeake theſe vvords, beleeved and follovved Ieſus, and inquired vvhere he dvvelt, vvho inviting them to come and ſee, went with him to his aboad and tarried with him that night; and the ſtory and diſcourſe follovving ſhevves that they vvere ſo confirmed in their faith, and were ſo far from doubting and being ſcandalized at the Meſſiah, as they likewiſe preached him and gained Diſciples to him. And the ſame we may ſay of all Iohns other Diſciples that they honoured Chriſt very much and predicated his fame unto their maſter upon all occaſions as in the 7. of Luke when the rumour of Chriſt miracles was ſpred abroad, Iohns Diſciples were alwayes wont to relate it unto their maſter. Whereupon Iohn at one time calling unto him two of his Diſciples, ſent them unto Jeſus ſaying, art thou he that ſhall come or looke we for another? which meſſage was not ſent by S. Iohn, that either he or his Diſciples doubted or heſitated or were ſcandalized at the true Meſſiah, but that they all alſo might be as well eye witneſſes of his miracles as others, and might ſay another day that they had not onelyonly heard of his fame, but that they themſelves had ſeen his wondrous works: For John p. 104deſired by all manner of wayes hee could, to publiſh the Kingdome of the Meſſias, and knew that the more witneſſes Chriſt had, and them of knowledge of reputation, the more their report and preaching of him would be credited, eſpecially when they themſelves could ſay, that they had ſeene him working miracles, and that Chriſt bade them goe and tell Iohn what things they had ſeene and heard, how that the blind ſee, and the lame walke, and the Lepers are clenſed, the deafe heare, the dead are raiſed, and the poor receive the Goſpel: and for this very end did Iohn ſend two of his Diſciples to Chriſt, not that either he or they doubted whether he was the Meſſias or no, but that they might be eye witneſſes and relate theſe things with the more confidence both unto the people, and to thoſe that ſhould be pen men of the Holy Scriptures, as St. Luke in the 1 chapter v. 2. Even as they delivered them unto us, which from the beginning were eye witneſſes and Miniſters of the Word: according to that of Saint Peter, Acts the 1. verſe 21. Wherefore of theſe men which have companied with us, all the time that the Lord Ieſus went in and out amongſt us, beginning from the baptiſme of Iohn unto the ſame day hee was taken up from us, muſt one be ordained to be a witneſſe with us of his reſurrection. So that it may well be gathered, that Iohn the Baptiſt had a ſpeciall eye to the future, and deſired not only in his owne perſon to preach up Chriſts Kingdome, but that his Diſciples after him might relate to their Auditors and to the holy pen-men what they had both heard with their owne eares, and ſeene with their own eyes, and ſo might the better witneſſe unto Chriſt: neither will any man deny but that Iohns Diſciples, might alſo be much ſtrengthned in their faith in beholding thoſe wonderful miracles of Chriſt, though they no way doubted or heſitated or were ſcandalized at the Meſſiasbefore, no more then the people in Samaria doubted concerning him, Iohn 4. after the woman had ſaid to the men of that Citie, Come ſee a man which told me all things that ever I did: is not this the Chriſt? then it is ſaid, they went out and came unto him, and many of them beleeved for the ſaying of the woman which teſtified hee told mee all that ever J did; but many more beleeved becauſe of his owne word, and ſaid unto the woman, now wee beleeve, not becauſe of thy ſaying, but becauſe wee have heard him our ſelves, and know that this is indeed the Chriſt the Saviour of the world. The Scripture ſaith they beleeved before upon the womans relation, p. 105but wee now coroborated in their faith, and ſo it was with Iohns Diſciples and followers. But ſhall there be any therefore from that bee ſo ſtupid as to thinke that any of Iohns Diſciples that had the beſt and frequenteſt inſtruction concerning the Meſſias, could either doubt or be ſcandalized at him, becauſe the people followed Chriſt, and John ſent his Diſciples to him? No ſurely, none would ſo conclude but I. S. and his Fraternity. Much leſſe would they ſay, that others did under the forme of Iohns Baptiſme, fight againſt the true Baptiſme and Baptizer the Lord Ieſus; which is I. S. his ſecond reaſon, or rather folly and madneſſe; and upon this their wicked conceit and groundleſſe opinion inferre that they were no Chriſtians as I. S. doth. For there is not any one word in all the Holy Scripture, that does relate that any that were baptized by Iohn, did under the forme of that Baptiſme, fight againſt the true Baptiſme and Baptizer the Lord Jeſus: what a wicked and abominable Fellow then is this I. S. that dares thus at pleaſure traduce the generation of the juſt, and falſely accuſe all Iohns owne Diſciples, and all thoſe that were baptized by him to be enemies of Jeſus Chriſt the Meſſias? and upon this bare opinion of his to unchriſtian them all? it may now be no wonder to any good Chriſtian that the whole rout of the Independents unchurch us, and make no Chriſtians of us, and aſperſe and ſpeak all manner of evill of us at pleaſure, calling us the profeſt enemies of Jeſus Chriſt & his Kingdom ſeeing upon all occaſions they doe the ſame to all thoſe that were baptized by Iohn and Chriſts Diſciples all which I. S. proclaims to be no Chriſtians, as his words doe ſufficiently ſpeak. But from the teſtimony that he produceth to prove that Iohns Diſciples were ſcandalized at Chriſt: I gather the contrary for the reaſons above ſpecified, and conclude with al, that there were innumerable multitudes daily converted by Chriſts and Iohns Miniſtry, & were all made good Chriſtians; for it is ſaid in the chapter quoted by him, that all men came to him, & Iohn and they were all baptized; ſo that not a few congregations could contain all them that came from Ieruſalem: for all Jeruſalem came out to John and our Saviour ſent this meſſage unto Iohn in the 7. of Luke as one of the miracles he wrought, that the poor received the Goſpel, that is, not onelyonly the poore in ſpirit, but the multitudes of people that were poore and indigent in reſpect of theſe outward things and wanted thoſe riches that others abounded with, and he affirmes of p. 106theſe that they received the Goſpell and imbraced the free grace and favour of God, and that they were the Phariſees and Lawyers only that reiected the counſell of God againſt themſelves; but for all the poore ſaith he and all others that heard Iohn, they imbraced the Goſpel, and were Goſpel Chriſtians and ſuch as believed aright and as they ought to beleeve, and therefore if the teſtimony of Chriſt may be credited, they were caſt into a Church mould, according to the New Teſtament forme and were very good Chriſtians, and that in mighty multitudes; for all Jeruſalem and the poore received the Goſpel, and therefore they could not meet in one and a few congregations together at any one time.

But becauſe I S. ſo peremptorily affirmes, that were it granted, that all the people received Iohns Baptiſme, yet it would ſtand me in little ſtead to prove the concluſion: viz that they were made Chriſtians: Theſe are his words, adding with all, much leſſe, that they were caſt into a Church mould according to the New Teſtament forme, and leſt of all that they were all members of one Christian Church at Ieruſalem, which is one of their chiefe Arguments by which I. S. & they of his fraternity uphold their opinion of Independency, and by which they unchurch all other churches but their own at this day. I ſay in all theſe regards I will ſpend the more time about this argument, the which howſoever it be brought in by I. S. but as as a corallary, yet it may ſtand for his ſixth Argument and the beſt in the bunch, to maintaine and uphold there with their way of Independency, therefore I will firſt put his words into a Syllogiſticall frame, then conſider the waight of the reaſons contained in them.

All ſuch as were not caſt into a Church mould according to the New teſtament forme, and leſt of all were members of one, Chriſtian church in Ieruſalem, they were not made Chriſtians: but all they of Ieruſalem that went out to Iohns baptiſme and were baptized by him, were ſuch as were not caſt into a Church mould according to the New teſtament forme; leaſt of all, were they members of one Chriſtian Church in Ieruſalem; ergo they were not made Chriſtians. This is I. S. his Argument which he ſets downe by way of a corallary; the Minor of which I deny, affirming they were caſt into a church mould as the ſequell wlil ſhew. But becauſe by this Argument, the Independents do not only unchurch and unchriſtian all thoſe that were baptized by Iohn the Baptist, but indeed unchurch and p. 107unchriſtian all the Proteſtant Churches through the world and all other churches but their owne; I ſhall be ſomething the larger in examining it with the ſeverall termes and expreſſions of the ſame, and then ſhew and diſcover the futility and vanity of it, by which I am confident the errors of their wayes will the better appeare; for by that it will be manifeſt, that the Independent doctrine is but an old peece of Popery in new clothes: though varniſhed over with fine colours, that it may come forth into the world more lovely and leſſe ſuſpected, and it is as little prevalent to maintaine their cauſe as the Papiſts is to uphold their Babell.

The Papiſts and the Independents here agree in theſe two things.

Firſt, They both deny, that thoſe beleevers that were baptized by Iohn the Baptiſt into Chriſt to come, were formed into a Chriſtian church or churches; for we have I. S. his formall words in this his anſwer in the name of all the Independents confidently denying that they were made Chriſtians; and my brother Burton in expreſſe termes page 9. of his booke accordeth unto him, ſaying in the name of all his brethren, we take no notice of them as formed into a church or churches, and pag. 16. of his booke he produceth the Papiſts doctrine to prove this their opinion to be legitimate: So that in this point of their beliefe the Papiſts and the Independents agree againſt all the current and the whole Schooles of all the moſt Orthodoxe Proteſtant Divines who hold they were Chriſtians.

Secondly, they agree in this alſo that both of them hold that the forme of a church muſt ever be viſible and apparent: So that were their never ſo many Aſſemblies of Chriſtians in a city or country, and all beleevers, if they be not caſt into ſuch and ſuch a mold and forme, then theyare not churches properly ſo called, but in their dialect they are either Heritickes or no Chriſtians, but proclaimed enemies of Ieſus Chriſt and his Kingdom. So that according to the Papiſts doctrine, all thoſe Chriſtians that are not within the limits, compaſſe and bounds that they have circumſcribed their church with, and are not under that viſible forme of government they have appointed; they accompt them all Heritickes and no churches: as all men know. And in the ſame manner, do the Independents unchurch all churches in the world p. 108but ſuch as in their opinion are caſt into a church mould according to the New Teſtament forme, and have their diſtinct Officers and Members, united into one body reſpectively. That is to ſay, ſpeaking in their owne language, all ſuch congregations and aſſembles, as are fluid and are not joyned and united together by an explcite particular Covenant & fixed in their officers and Members & having a Presbytery of their own, with abſolute Soverainty and power within themſelves Independent, they are no churches, and all thoſe Chriſtians that are not within the compaſſe and limits of this their new mould or modell, they proclaime them enemies of Ieſus Chriſt and his kingdome, and accompte of them as a company of infidels and affirme that they are no true churches, nor churches properly ſo called.

So that we ſee, that both the Papiſts and Independents agree in this, that they bound and limit all churches to ſuch and ſuch an externall forme; ſo that whereſoever that is wanting according to their dialect, though otherwiſe they have the preaching of the Goſpel, the right adminiſtration of the Sacraments and the true invocation of God; they are no churches properly ſo called. And both of them farther accorde and agree in this, that the forme of their churches conſiſts in the diſtinction of their Officers and members and the uniting of them into one body reſpectively; they muſt not be fluid as they ſpeake, but they muſt be fixed in their Officers and Members, and having a Presbytery of their owne, with abſolute ſoverainty and juriſdiction within themſelves Independent. But in this the Papiſts deale far more honeſtly then the Independents: for they have in many large volumes fully ſet downe the modell of their government, and what it is, and ſhew how they are fixed in their Officers and Members; and for their chiefe Officers, they ſay they are the Pope and his Preſbytery at Rome, the Cardinals, Patriarchs, Primates, Metropolitans, Archbiſhops &c. and we know where to finde them, and what their modell and government is to a hare: But what the Independents modell is or will be, no man could yet ever learne but by conjecture: which I muſt confeſſe ſeemes a wonderfull thing to me, that they ſhould thus at pleaſure unchurch and unchriſtian all churches and Chriſtians as not formed into a church mould after the New Teſtament forme, and yet never declare what that forme and mold is. And yet this is, their daily wicked practice. p. 109So that all men may ſee, if they will not put out their eyes, that in this and many other of their tenents and opinions the Independents are but a company of Mungrell Papiſts, and would have all men belieeve with an implicit faith as their Churches believe, and take all they ſpeake as Oracles, though it be never ſo groundleſſe. But we have learned Chriſt better then ſo, who is the Prophet and King of his Church and who hath commanded us to heare him Matth. 17. and to obey his voyce Iohn 10. and not to give eare unto ſtrangers. And from his bleſſed Word we have learned theſe two leſſons, the firſt that whereſoever the Goſpel of the Kingdome of Ieſus Chriſt is faithfully and truly Preached by Miniſters ſent by him, and where this Everlaſting Goſpell is imbraced and believed and yeelded obedience unto by the people, and where there is the right Adminiſtration of the holy Sacraments and the true invocation of God, they are a true church or churches, although they be fluid, and be not fixed in their Officers and members, and have not that externall forme either the Papiſts or the Independents ſpeake of; and for this our faith, we have warrant from Gods holy Word. Secondly we are taught out of the holy Scriptures, alſo that there may be a true church or churhes in many nations and kingdomes where they injoy not all the Ordinances in a publicke manner: nor where their very meetings together are not allowed unto them by authority; for all ſuch as confine a church or churches to theſe externall formes they ſpeak of, they confound the eſſence and ſubſtance of a church with the adjuncts and Accideuts of it; whereas churches may be true churches, and yet want the externall forme of Government, as may by innumerable places of holy Scripture be proved: as for inſtances. In Iſrael where God had ſet up his owne worſhip and eſtabliſhed a forme of Government, and commanded that it ſhould punctually be obſerved, yet we read in the 2 of the Chron. chap. 15. ver. the 3. theſe words: Now for a long ſeaſon Iſrael was without the true God, and without a teaching Prieſt, and without law. So that from this place we may gather, that their did not then appeare any externall forme of a church, no not in Iſrael, when the true God was not publickly known amongſt them, and yet notwithſtanding God had there his true church amongſt them, yea in the greateſt height of Idolatry when all the Prophets were perſecuted and lay hid in Caves, p. 110yet at that time alſo, God had ſeven thouſand that never bowed knee to Baal; So that it is evident that it is not the externall forme that is abſolutely required for the making of a true church, but it may be a true church without that externall appearance they ſpeak of: For a church is one thing, and the outward forme and diſcipline is another.

And truly if a man will not ſuffer himſelfe willingly to be deluded with appearances and naked ſhaddowes for the truth it ſelfe, and will but conſider the great variety and change of the church in reſpect of the outward alteration of the government of it in all ages, after God himſelf had ſet it up in Abrahams Family, and conſider it in all its peregrinations and pilgrimages, and that after God had given unto Abraham and his ſeed ſuch directions for the ſetting up of his worſhip whereſoever he and his poſterity ſhould come, and ſhould alſo behold the diverſe alterations of things in the worſhip and ſervice of God, and if he ſhould with all conſider that if the church ſhould have been onelyonly to be found where there had been ſuch viſible ordinances and formes of Worſhip and Government as God had appointed, and no where elſe; then there would not have been a church of God any where viſibly to appear and be found many times in the world in thoſe dayes; and yet the true church alwayes remained in Abrahams Family and God had his people and a true church amongſt his ſeed, as will appear by theſe examples. I will briefly name ſome.

We know that the Iſraelites and Hebrewes the onelyonly people of God and his firſt borne, continued many generations as ſtrangers in Aegypt, all the which time they never offered up any outward Sacrifices unto God; for that had been an abomination to the Aegyptians and they would not tolerate and ſuffer that in their land; which moved Moſes to ſollicite Pharaoh, to give the people of God leave that they might go a dayes journy to ſacrifice in the Wilderneſs, giving him the reaſon of his poſtulation ſaying, that they could not ſacrifice in Aegypt, for that was an abomination to the Aegyptians: So that it is apparent that all the time they remained in Egypt, they had not that publike Ordinance & that externall form of worſhip: And yet all that while they were a true Church and were viſibly known by their Religion to be diſtinct from the Egyptians, as who profeſſed the knowledge and worſhip of the true God whoſe name they called upon through all their tribes and whom they ſerved night p. 111and day: and yet I ſay they had not the uſe of publike ſacrifices: onelyonly they had Circumciſion amongſt them that diſcriminating Ordinance from other nations. But if that had been the forme of this true Church, then all the time they remained in the wilderneſs which was forty years, there was no viſible forme of a Church: for they circumciſed not their children there, and that reproach was not taken away till they came to Gilgall, or at leſt had paſſed the red Sea. So that if the Church had been tyed to externall formes, we ſhall for many years together finde no true formed Church in thoſe times. Nay when they were come into the land of Canaan, how often was the face of the Church in the dayes of the Judges ſo deformed as no man almoſt could ſee any forme or comlineſſe in it; all the externall beauty which was the worſhip, being either wholy forgotten or ſo adulterated and polluted with Idolatry as there was not left any appearance of a true Church amongſt them? and yet at that time they were the people of God and his choſen people and a true Church; but if they had ſought to know it by any externall form it could never have bin found: So that the Church of God may be a true church though it want an outward form and diſcipline. Yea after that God had ſet up his worſhip in the dayes of David and Solomon, and had commanded that that forme of Government ſhould be continued and perpetuated to the coming of the Meſſiah, how many alterations notwithſtanding were there found both in Iuda and Iſrael, and how did Idolatry ſpread it ſelfe abroad through both thoſe Kingdomes, So that Idolatry was not only committed under every green tree and in all groves and upon every mountain and high place, but even in Jeruſalem the holy city yea in the very Temple? So that now there was no externall forme of a Church left, and yet then alſo had God his Church there, and they were the people of God and dearly beloved of him.

And again when they were carryed into captivity into Babilon, we know that all the time they continued there, they had neither ſacrifices nor many other ordinances that God had appointed amongſt them, they could not ſo much as ſing a ſong of Sion in that ſtrange land, and wee read of no other exerciſes amongſt them but of the morall worſhip of prayer and reading the prophets and of prophecying and comforting of one another in the Lord, and of their reſolution not ſo much as to bow in the leaſt to worſhip any p. 112Idoll of the heathens, or ſo much as ſtooping to reverence any profeſſed enemy of the people of God, as Mordecay would not to Haman, nor the three children to the idoll of Nebuchadnezer, nor Daniel leave his praying; but all theſe kinde of ſervices are not accompted the forme of a Church amongſt the learned, and yet wee read of no other formes of worſhip the Jews had, neither through all the Provinces of Ahaſuerus and through all Babilon and Aſſyria and Aegypt where they were ſcattered; We read indeed that they faſted and prayed upon all occaſions, and that they ſpake one to another, and they exerciſed amongſt themſelves the morall worſhip in all their Synagogues which were all the true Churches of God then through the world; and yet they had not that viſible forme that God had appointed, in any of thoſe Countryes whither they were driven and carryed captives; they onelyonly made their prayers and ſupplications toward Ieruſalem and the Temple the holy place.

So that if the Church of God had been at any time tyed to externall formes they could not then have been Churches properly ſo called, as not having any externall forme; and yet they were all before the law and under the law and ſince the law true Churches, notwithſtanding they wanted the externall forme and diſcipline. And the ſame may be ſaid of the Church of God ſince the beginning and growth of Antichriſt, that it hath been ſo defaced for many generations together that none by its externall forme or diſcipline could find a true Church in it; yet God had in this ſpirituall Babylon a true Church ever; and therefore the true Church is not confined to externall formes and diſcipline. But to ſay nothing of that, if the Chriſtian Church be bounded within theſe limits, either the Papiſts or the Independents encompaſſe in their Churches with, then I affirme that the very Church of Jeruſalem was not a true formed Church, which notwithſtanding they both acknowledge was a true Church, and the Independents confeſſe that it was the firſt formed Church, Acts the ſecond: For in the Church of Ieruſalem there was neither Pope, nor Cardinalls, nor Patriarkes, nor Primates, nor Paultripolitans, nor Archbiſhops, nor any Conclave, nor any Maſſes, nor any of that Service they have ſet up in their Romiſh Church, nor that Forme of Church Government they have eſtabliſhed: neither had they any of theſe fixed officers. And therefore the Church of Rome having loſt that forme the Church of Ieruſalem p. 113had, and being adulterated both in doctrine diſcipline and manners, that cannot be a true Church; and then it will follow, That the true Church is not ſo tyed to any externall forms that if they be failing they cannot be a true Church; for then there ſho…ld have been no true Church or Churches in the world all the times of Antichriſts reigne. Nay, if the doctrine of the Independents be true and orthodox, the very Church of Jeruſalem, Acts the 2. which they call the firſt formed church, was no more a true formed church, nor caſt into a Church mould according to the New Teſtament forme, then thoſe that were baptized by Iohn the Baptiſt were; for they deſcribe a Church unto us after the New Teſtament forme to be a company of Saints or Beleevers, conſiſting of no more in number then can all meet together in one place or congregation, having their diſtinct officers and members united together into one body by a particular explicite Covenant: So as that aſſembly or church muſt not be fluid, but fixt in its members and officers; having a Preſbytery of its own with abſolute authority and juriſdiction within it ſelfe Independent and injoying all Gods holy Ordinances. This is the diſcription of an Independent Church after the New Teſtament forme as they call it, as far as by their practiſe and writings we can gather; So that whatſoever Church wants this forme according to their language, is no true formed church, as not being caſt into a church mould after the New Teſtament forme: And by this their modell the church it ſelfe of Ieruſalem was not a true moulded church after the New Teſtament forme, as I ſhall here briefly in ſome particulars ſhew, and more largely demonſtrate when I come to my brother Burton. For it is confeſt by the Independents that at that time there were three thouſand ſoules added to the church, and five thouſand after that, it was then a true formed Church after the New Teſtament forme▪ and yet at that time they acknowledge they wanted Deacons and Presbyters; and they confeſſe withall as we ſhall ſee in its due place, they wanted that part of diſcipline of caſting out corrupt Members, ſo that then they had not a Presbytery in the church of Jeruſalem; and withall the Independents affirme that many of the Beleevers and Saints of Ieruſalem were inhabitants of other churches through Iudaea; for they ſay there were many other churches there, and that many of thoſe belonged unto the other churches, and it is ſufficiently proved alſo out of the holy word of God and acknowledged by my brother Burton, that there p. 114were more aſſemblies and congregations of Beleevers in the church of Ieruſalem then one; yea he confeſſes that in its infancy the number of them was ſo great, as they could not all meet in any one place, and yet they were but one church. Neither do we ever read that they tyed themſelves to each other by any particular explicite Covenant or counted ſuch a Covenant the forme of a true church.

From all which I gather, that the difinition or deſcription of the Independents Church is erroneous, or if it be orthodoxe, then the very Church of Ieruſalem was not a true formed Church after the New Teſtament formewhen, they ſay it was.

For firſt, there were more Beleevers in Ieruſalem then could all meet in one congregation, or a few, yet though in ſeverall and diſtinct places and aſſemblies, they all made but one Church: which is contrary to the Independents doctrine.

Secondly, they had no fixt Officers and Members united into one body reſpectively nor no Presbitery: for if there were not then Deacons at all, nor Elders as the Independents doe acknowledge, and if many of the Beleevers in Ieruſalem were ſtrangers, and had their habitations in other cities as they ſay, then they were not fixt, neither in their Officers nor Members, an… yet a true Church; not in the Elders nor Deacons, for they then had none at all; nor in their members, for they confeſſe many of them were ſtrangers, and did not inhabite and dwell there, and therefore no fixt Members: and for the Apoſtles they were notfixt, bnt as Noahs Dove was ſent out by him and returned with an olive leafe in her mouth, & at the next time departed and went her way, ſo the Apoſtles they were the univerſall Meſſengers of Chriſts Kingdome, which were to be ſent out into all nations with an olive leafe in their mouthes that trophie of Peace and glad tydings, they were to preach the Goſpel in all nations, and howſoever for a time they remained in Ieruſalem, yet all men know that was not their abiding place, for they were not fixed Officers there, but were to goe out into all countries to preach and baptize, and when the perſecution came, according to the Independents doctrine, then all the Members of that Church were ſcattered, and there were none left in Ieruſalem, if their doctrine be …ound, but the Apoſtles: ſo that it is moſt certaine thoſe Members were not fixt but fluid when they ran this way and that way to ſave themſelves: ſo that the Apoſtles thoſe great Paſtors of the Church remained in Ieruſalem, according to their language p. 115all alone without either ſheep or Lambes; they alſo were not fixed, bnt were afterward ſent into all nations to teach and baptize▪ as I ſaid before; withall the Independents confeſſe, they had no Diſcipline in the Church of Ieruſalem, for they want ed that part of it, viz. excommunication, and therefore they had no Presbytery in it, nor no juriſdiction within it ſelfe, Ergo it was not a true formed Church after the New Teſtament forme, if their doctrine be true and good, neither could they then injoy all the acts of worſhip; and therefore was no better then thoſe that were made chriſtians by the Baptiſmeof Iohn; for in the Church of Ieruſalem, there were more then could meet in any one place, which the Independents wil not admit of by their difinition, & they had neither fixed officers nor Members nor that part of diſciplin, Ergo, they did not injoy all Gods Ordinances. In a word there was nothing in the Church of Ieruſalem that now the Independents require for the moulding up of a Church after the New Teſtament forme, no more then was amongſt thoſe that were baptized by the Baptiſt.

And therefore all that I. S. and the Independents bable about the forme and mould of a Church after the New Teſtament forme, is to little purpoſe, yea meere vainty: for it is evident out of the holy Scripture, that a Church may be a true formed Church after the New Teſtament forme, although it want all thoſe things that either the Papiſts or the Independents thinke abſolutely neceſſary for the moulding up a Church after the New Testament forme. For the very Church of Ieruſalem which was the Mother-church, and which was to be a patterne to all other Churches was a true formed Church, and at that very time according to the Independents learning; and yet I ſay then, ſhee had neither fixed Officers nor Members, nor any external explicite particular covenant, nor diſcipline, nor many other requiſites that they now require as neceſſary for the forming of a true Church, as wee ſhall ſee more at large in its due place.

But now to returne and come more cloſely to examine I. S. his words that we may diſcover yet more fully the fallacious juglings of both himſelfe and all the Independent Miniſters, and that all the people may the better underſtand what it is to to be caſt into a Church mould after the New Teſtament forme, and vvhat is abſolutely neceſſary and required of all men to be made a Member of a Chriſtan Church, and vvhat that forme is the Scripture holdeth p. 116out unto all Chriſtians, to be the mould of a chriſtian Church according to the New Teſtament forme, all vvhichwhich termes and expreſſions being vvell explaned, then the grollery of thoſe of the congregationall vvay vvill the better appeare.

I will therefore that thoſe that are the moſt ignorant may the better underſtand the termes theſe Juglers uſe, Firſt ſay ſomething briefly concerning the governement of the Church of the Iewes under the Law in Moſes his time, and under the Kings both of Iuda and Iſrael through all their cities, and what it was that was requiſit and thought neceſſary for the caſting off any into a Church mould after the old Teſtament forme; which being declared, the trifling of all the Independent Miniſters will be more obvious to all men.

For the manner of the governement of the Church of the Iews, wee are to conſider it under a double nation, as it had a ceremoniall ſervice and a morall worſhip and both appointed by God; yet the former but temporary, the other for duration. Now in regard of the manner of the adminiſtration it was divers; for the ceremoniall worſhip was ordered after a monarchicall way; there was a high Prieſt that typified Chriſt▪ that was to make the atonement betweene God and the people, who was in a ſpeciall manner to mediate with God for the twelve Tribes of Iſrael▪ and hee had many Prieſts under him for the offering up of daily ſacrifices, either of prayſes or of reconciliation in the materiall Temple they were tyed; but the High Prieſt onelyonly went once a yeare into the Holy of holies, for the making of an attonement for himſelfe and the people, and this way of adminiſtration of the Church continued to the coming of Chriſt who was the true high Prieſt typified, and who through the eternall ſpirit having offered himſelfe without ſpot to God, to purge our conſciences from dead workes to ſerve the living God, Heb. 10. verſe 14. and for this cauſe is the Mediator of the New Teſtament; by his death and ſuffering hee hath put an end to that way of adminiſtration. But there was an other way of Adminiſtration in reſpect of the morall worſhip, which was ever to remaine in the Church; and that was in their ſeverall Cities, in their Synagogues and Villages, and all thoſe Synagogues that were through all Iudaea and Iſrael, and through the vvorld, vvho vvere all governed by Preſbyters and Elders vvhichwhich vvere called Rulers; ſo that all thoſe Synagogues p. 117that vvere in the ſeverall Villages or Hamlets within the juriſdiction and limits of every Citie were all of them governed after a claſſicall and collegiate way, and thoſe Synagogues were as our Pariſh Churches now at this day are amongſt us.

Now theſe Elders and Rulers in Moſes time were firſt appointed to rule and governe the people in common, ſo long as they were in the Wilderneſſe; but after they were come into the Land of Canaan, then they had their Elders and Rulers in every Citie appointed over them, who had the government of the people committed unto them, and whoſe care it was that the morall worſhip and ſervice of God, as the reading of the Law and the Prophets, and the interpretation of the ſame ſhould be every Sabbath day continually preſerved in all their Synagogues, by their Prieſts and Levites, and Scribes and Lawyers, and they had alſo the power in their hands of conventing any before them upon Delinquency, and of cenſuring and puniſhing of them upon proofe of the ſame: And they were called the Church, as is to be ſeene Matthew the 18. and there is not any truth almoſt in all the new teſtament that is more evidently cleare than this, that all the Synagogues were governed by a Court or Claſſis or College of Rulers, for they had inferior judges and Superiour in them yea many chiefe rulers in all cities as we may ſee in Antioch and Piſidia Acts the 13. 14. 15. where Paul and his company went into the Synagogue on the Sabbath day and ſate downe, and after the reading of the Law and the Prophets, the chiefe Rulers (for ſo it is in the originall) ſent unto them, ſaying men and brethren, if you have any word of exhortation for the people, ſay on. Out of which words theſe three things are obſervable.

Firſt, That there were many Governors and chiefe Rulers as well as inferior rulers that governed their Synagogues in every city in common, and that they had a Courte in them to order all the Synagogues and people under their juriſdiction, and that they were all Ariſtocratically governd and by the common counſell of them all, not by any particular Iudge or Ruler.

The ſecond obſervable is, that their whole imployment was to uphold and preſerve the true worſhip of God, and to ſee that the Holy Scriptures were read and interpreted, that men women and children might be brought up in the nurture and feare of the Lord, and that all things ſhould be managed with order and decency.

The third thing obſervable, is this, that their people yeelded p. 118ſubjection unto thoſe Rulers, and did not intermeddle with their government, nor did not take upon them to command any Minister to Preach or appoint any one to exhort: but it was the place of the Rulers to doe this, and they willingly ſubmitted themſelves to this Government without joyning themſelves in commiſſion with them, as knowing it was their place to obey.

And this kind of Government, was that that was eſtabliſhed in all cities through the world where the Jewes were permitted to exerciſe their Religion, and this kind of government was tranſacted over to the Chriſtian church to be perpetutated to the ende of the world, and therfore there was through all cities Presbyters ordained as the Scripture ſaith Acts the 14. and Tit. 1. that were to governe the church by their common councell; and this is accorded unto by all the Independents who acknowledge that in the Apoſtles times and many Generations after, all the churches of the New teſtament were governed communi conſilio presbyterorum; And that the Church of Jeruſalem in reſpect of the moral worſhip was governed both in Chriſts time and after his death and aſcention, by a colledge of Elders and Presbyters, all the Evangeliſts and the Acts of the Apoſtles doe teſtifie it; and this way of government I ſay was tranſacted over to the Chriſtian church and is that forme and mould of church government that is according to the New Teſtament forme, into the which mould of government thoſe that were baptized by Iohn were caſt which was a Presbytery. For the Scripture never ſpeakes of that of the congregationall way. And this ſhall ſuffice to have ſpoke at this time and in this place concerning the manner of the Adminiſtration of the government both in reſpect of the Ceremoniall ſervice and morall worſhip under the Law, and what it ought to be under the Goſpel.

And now a word or two concerning the manner of admitting members then into the church of the Iewes and what was reputed neceſſary for the making of any one a member and Proſelite there after the old teſtament forme; and what is required now for making of any a member of the Chriſtian church. The whole Scripture of the old teſtament and the new declares that all thoſe that were aliens and ſtrangers unto the common-wealth of Iſrael, if they deſired to be made partakers of the priviledges of the Iews and to be all accompted in the number of p. 119the people of God, they were to be inſtructed in the Law of Moſes, and they were to yeeld obedience unto that, and in token that they beleeved in the true God, and ſubmitted themſelves to his Law and to that diſcipline he had taught in the bookes of Moſes and the Prophets, they were to be circumciſed, which when they yeelded unto and tooke the Covenant of Circumciſion, they were forthwith made members of the Church of the Iewes, and had as good right to all the ordinances of God under that government as any other of the Iewes; and this I ſay is ſufficiently confirmed in the holy Scriptures everywhere. Now under the New teſtament the Church of God being compared ſometimes to a Kingdom and Empire, and ſometimes to a city; and all the members of it being compared to free Denizons and citizens, where ſo ever the Goſpel of this Kingdom and City is faithfully preached, and the people by the Embaſſadours and Miniſters of the ſame being invited to come in and yeeld obedience unto it, if they do believe and obey, that is, if they do beleeve and repent and willingly ſubmit unto the ſound of it, and offer themſelves to make profeſſion of it, and in ſigne of this their obedience and faith receive the ſeale of this Covenant and are baptized, they are forthwith to be admitted without any reluctation, and having once received the ſeale of this Covenant the ſeale of Baptiſme, they are forthwith made free Denizons of this Kingdome and free-men of this city, and have as good right to all the priviledges of the ſame as any other, and may through the whole world of Chriſtians partake in all the Ordinances of that Kingdome and City as well as any other Chriſtians: as in the Roman Empire and now in all Corporations through the world, they that were Citizens of Rome or they that are Freemen in any of them, as they did then partake in all the priviledges of the Romans and might abide and dwell in any place, and trafficke, buy and purchace in what part of it they pleaſed, injoying all thoſe inmmnities that any then did, and ſo likewiſe now as thoſe that are Free-men of any city or corporation do in their ſeverall precincts injoy all the priviledges of each of them, and may ſet up in any Pariſh or in any part of the city or within the juriſdiction of the ſame, and exerciſe all their ſeverall trades, and have as much priviledge for their ſo doing as any of the other Citizens; ſo I ſay in the ſame manner, it is in the Kingdom of Chriſt and his city which p. 120is his church, Every one that makes profeſſion of the Goſpell, that beleeves, repents and is Baptized, has as good right to all the Ordinances of the Church as any Chriſtian in the primitive times or any Independents now in the world, and that by vertue of the great Charter of this Kingdome and City the Goſpell, and by the practice of Iohn the Baptiſt and the Apoſtles, who required no more of all men and people in their time for the making of them members of Chriſts Church but that they ſhould repent and beleeve and be Baptized, as we may ſee in the third of Matth. and in the ſecond of the Acts, and in thoſe of Samaria in the 8. Chapter, and in the Eunuch Paul, Lydia, and the Goaler, and thoſe of Cornelius his houſe, of all the which no more was required for the making of them Chriſtians but to repent and beleeve and to be Baptized, by which they were inveſted with a right to all the priviledges through all Churches in the world and might partake in all the Ordinances of Chriſts Kingdome where ſo ever they came, as we may ſee in Paul and thoſe that accompanyed him in his journies. Whereſoever they came they communicated with them in all Churches, in all the Ordinances as in the breaking of bread and prayer: So that to repent and beleeve, and to be baptized, is all that according to the Goſpell of Jeſus Chriſt is required of any man or of any people to caſt them into a Church mould according the New Teſtament forme, and to make them not only members of the Catholike viſible Church, but of any church in particular, if the Word of God is to be beleeved and given credit unto.

Now when all thoſe that came out of Ieruſalem unto Iohn, did repent and beleeve and were baptized by Iohn the Baptiſt, they were caſt into a Church mould after the New Teſtament forme and were all made as good members of that church as any that were baptized after Chriſts death and aſcention by Peter and the other Apoſtles, and might whenſoever they went from Jeruſalem to any other place where chriſtians dwelt, partake in all the ordinances as thoſe did that by reaſon of the perſecution were ſcattered, who we read of that whereſoever they came they went into their Synagogues and Churches, and they preached and converted the people, and partaked and communicated in all the ordinances amongſt them without any gain-ſaying; and ſo all the Chriſtians that are true Beleevers and are baptized, whereſoever they travell p. 121or dwell whether in France or Germany, Italy or the Low Countryes, or in any part of the world amongſt the true Proteſtants, they have as great right to all the ordinances in thoſe churches as any of the Natives: For they are all free Denizons of Chriſts Kingdome and free men of the city the church of God which is Chriſts myſticall body, and therefore as members of the ſame may partake in all the Priviledges and Benefits that any member may do; I mean in reſpect of the ordinances, as breaking of bread, hearing of the word preached and in prayer and all the eſſentiall priviledges; for to all thoſe they have right unto by their very admiſſion into the church by their baptiſme, and whoſoever ſhall refuſe communion with them that beleeve, and are baptized and live a godly holy and pious life, unleſſe they will obſerve their own traditions, they are Delinquents & Prevaricators againſt the King of his church Ieſus Chriſt, and do no way ſet him up upon his throne, but by this meanes they diſ-throne him. And therefore J. S. and all thoſe of his fraternity, that not onelyonly unchriſtian and unchurch all thoſe that were baptized by Iohn the Baptiſt and Chriſts Apoſtles before Chriſts death, but at this day unchurch and unchriſtian all Chriſtians and Churches but their own, are guilty of high contumacy againſt the King of Saints and King of Kings, and are moſt injurious to all their chriſtian Brethren: And truly there cannot be found ſcarſe in the world ſuch an example of temerity and unadviſed raſhneſſe and want of charity and common wiſdome, as is every day to be obſerved amongſt the Independents who are ever talking of a Church mould after the New Teſtament forme, and excluding all from being true Churches that are not ſo moulded, and yet never tell us what it is.

For in the holy Scripture we have never read of any other Church mould or of any New Teſtament forme, but of publiſhing the Gospel and of preaching faith and repentance, and of yeelding obedience unto it, and of beleeving and repenting and being baptized, which both John the Baptiſt and all Chriſts Diſciples and the bleſſed Apoſtles and all the faithfull Miniſters of the Goſpel had a commiſſion to do, and a command withall, and a bleſſing annexed unto it, that whoſoever did repent, beleeve and was baptized, ſhould not onelyonly be admitted a viſible member of the catholicke viſible Church, but ſhould be ſaved. The words of our Saviour Chriſt unto his Diſciples, Marke 16. ver. 15, 16. are theſe, Go p. 122(ſaith he) into all the world, and preach the Gospel to every creature; he that beleeveth and is baptized ſhall be ſaved; but he that beleeveth not ſhall be damned. Out of the which words and commiſſion of our Saviour I evidently gather that when John the Baptiſt and Chriſts Diſciples in their ſeverall miniſtryes went according to their commiſſion preaching from place to place and from city to city and publiſhing the glad tydings of the kingdom of the Meſſiah and baptizing ſuch as beleeved, they caſt them into a Church mould after the New Teſtament forme, and therefore made them all members not onelyonly of the Catholique viſible Church but of all thoſe ſeverall particular Churches and Synagogues through all the cities of Judaea and through the world where they preached the Goſpel, as well as at Ieruſalem, and that as many of Ieruſalem as were baptized by Iohn and Chriſts Diſciples were all members of that Church and as truly moulded into a Church mould after the New Teſtament forme and made as reall members and free denizons of Chriſts Kingdome as any of the new congregations at this day, unleſſe any will think and beleeve that John the Baptiſt and the bleſſed Apoſtles were ignorant how to gather Churches, and neſcient of the right mould and forme of the New Teſtament churches, and had not learned their leſſon ſo well as our Independent Miniſters: which were a piece of impiety and horrid wickedneſſe to affirme: For then it would follow, that thoſe that were baptized by Iohn and by the Apoſtles and Chriſts ſeventy Diſciples, were never ſaved: For I. S. denyes they were Chriſtians and that they were caſt into a church mould after the New Teſtament forme, or members of the chriſtian church, and therefore by conſequent they were in the ſtate of damnation.

But if all this be wickedneſſe ſo much as to think, then there is a way yet to Heaven and that a ſafe one which the Independents are ignorant of; for they preach up their way as the narrow way to heaven, proclaiming all thoſe that are out of it to be enemies of Jeſus Chriſt and his kingdome, and in the ſtate of perdition; and yet Iohn the Baptiſt was ignorant of their way and caſt not his Diſciples into their mould, and yet they went ſafely to the Kingdome of heaven, yea they entred into it by violence as our Saviour ſpeaketh.

And therefore by this that I have now ſaid by way of anſwer, all men may ſee the futility and impiety of I. S. and how groundleſſe p. 123all his arguments are, and may very well conclude, That all thoſe that were baptized by John the Baptiſt and by Chriſts Diſciples before his death, were members of Chriſts Church and true beleevers, and that as many of them as came from Jeruſalem were members of that church; and they may alſo from the foregoing arguments gather, That thoſe that came out of Jeruſalem to his baptiſm were in ſuch multitudes (for all Ieruſalem went out unto him and were baptized) as they could not all poſſibly meet in any one place or congregation or a few; & therfore I am confident that all thoſe that ſhall read both what Mr Knollys and I. S. have fondly and impiouſly replyed to my arguments, and what by way of anſwer I have here ſet down, will adjudge, that ſuch unworthy wranglers and cavillers as theſe are ought by their ſeverall Churches to be ſeverely cenſur'd for this their ignorance and impiety. And this ſhall ſerve to have replyed to theſe their exceptions againſt my firſt arguments concerning the multitudes baptized by Iohn the Baptiſt: I ſhall anſwer to all their other ſeverall cavills in their due places.

I will now therefore go on to ſhew the increaſe of beleevers that were made by the miracles and preaching both of Chriſt and his Apoſtles, and from the ſeverall places out of the holy Scripture frame my arguments as out of the former to prove the ſame concluſion. John the 4. ver. 1, 2. Now when the Lord knew how the Phariſees had heard that Ieſus made and baptized more Diſciples then Iohn (though Ieſus himſelfe baptized not, but his Diſciples:) Here obſerve that where there was a miſtake in the relation, there the Evangeliſt forthwith ſhews it to rectifie mens underſtandings; as where it was reported that Chriſt baptized, he ſhewes it was a miſtake, for his Diſciples onelyonly baptized: but where it is ſaid, that Ieſus made more Diſciples then Iohn, that is taken pro confeſſo; and it was true; for Iohn himſelfe in the 3. chapter ver. 30. had ſaid, He muſt increaſe, but I muſt decreaſe. Chriſt therefore made many more Diſciples and Beleevers then Iohn, and added dayly to the church, that was then in Jeruſalem, ſuch as ſhould be ſaved; for he came to ſave the loſt ſheep of the houſe of Iſrael, and he received all that came to him, John the 6. 37. And as many as received him, to them he gave power to become the ſonnes of God, even to them that beleeve upon his name, John 1. 12. And theſe were infinite multitudes, as we ſhall ſee by and by. In Iohn the 7. 31. it is ſaid that p. 124many of the people of Ieruſalem beleeved on him; And verſe the 40. they ſaid, of a truth this is that Prophet: And in the ſame chapter when the high Preiſts 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 replyed ſaying, That never man ſpake as this man. ver. 47, 48. Then anſwered the Phariſees, are ye alſo deceived? Doth any of the Rulers or the Phariſees believe in him? But this people that knoweth not the Law is curſed. Take here notice of the confeſſion of the very Phariſees; excepting themſelves and the High Prieſts, they acknowledge that the generality of the people believed in him. Here was increaſe upon increaſe of Chriſtians and Believers, all the people generally believed in him: certainely 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 finde one Ruler one Nicodemus, Verſ. 50. none of the leaſt of the Rulers. And in Iohn 12. 42. it is affirmed, That among the chiefe Rulers many believed on him, but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould be put out the Synagogue. And in Verſe 11. of the ſame chapter, it is aſſerted, That many of the Iewes went away and believed on Ieſus; here was multiplication upon multiplication of Believers. And in Verſ. 19. The Phariſees therefore ſaid among themſelves, perceive ye how ye prevaile nothing? behold the world is gone after him. Theſe words the Phariſees ſpake in private among themſelves deliberately, and confeſt that the world of men were turned Chriſtians; all Ieruſalem ſwarmed with Believers; without doubt all theſe could not meet in one place.

And indeed through all the Evangeliſts we ſhall reade 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 Iohn 7. 31. they confeſt 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 magnifie him; and did receive him comming into Jeruſalem with ſuch an acclamation, crying, Hoſanna, as in this 12 Chapter is ſpecified; and is more largely ſet downe p. 125in Matth. 21. 8. where it is related, That a great multitude ſpread their garments in the way, and others cut down branches, and the people that went before, and they that came after, cryed Hoſanna, and ſaid, this is Jeſus the Prophet of Nazareth; they all believed in him, and confeſſed him before the world. Now our Savionr ſaith, He that ſhall confeſſe me, and own me before men, I will confeſſe and own him before my Father in Heaven. Here is a whole City of Believers and Confeſſors. Yes, the very children believed in him▪ and openly, and in the Temple cried Hoſanna. And Chriſt himſelf allowed of their teſtimony, and avouched they did well, and accordingly as was written. And in Luke 19. 47, 48. it is ſaid, That he taught dayly in the Temple, but the chief Priests and Scribes, and the Elders of the people ſought to destroy him, and could not finde what they might do; for all the people were very attentive to heare 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 Ieruſalem it ſelf, though it were a mighty City, could containe ſuch multitudes of people as believed in Chriſt: ſo far improbable it is, that any one place or Congregation could containe 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 finde 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 numberleſſe companies that daily came in, and believed in him.

And to all this we may adde, that Iohn 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 baptize in ſeverall places. For ſo it is in Ioh. 3. 23. After theſe dayes came Ieſus and his Diſciples into the land of Iudea, and there he tarried with them and baptized, and Iohn alſo was baptizing in Enon▪ neere Salim, becauſe there was much water there, and they came and were baptized. And very reaſon will tell all men, that of neceſſity there muſt be an innumerable multitude of beleevers, (for none were Baptized but beleevers) that muſt take up an hundred preachers or thereabouts; for our Saviour had twelve Apoſtles, and 70. Diſciples, p. 126as we may ſee in the 9. of Luke, and in the 10. chapter of the ſame book: and Iohn had alſo many Diſciples, though not ſo many as Chriſt, and all theſe were imployed in preaching the Goſpell, and many of them in working miracles and wonders; ſo that the very Devills were ſubject unto them, as they rejoycingly confeſt to Chriſt, when they returned to give him an account of their Miniſtery. And without doubt if theſe miracles wrought ſo with the very Diſciples, they prevailed much more generally with the people to make them beleeve; ſo that infinite multitudes of people came in and were Baptized, as the Scripture it ſelfe informeth us. And of neceſſity, ſo many Miniſters, muſt have ſeverall places to Preach in, and ſeverall congregations and Aſſemblies to Preach to, and ſeverall places to Baptize in: for otherwiſe there would have beene great confuſion; for but one of them could ſpeake at once; and all theſe Diſciples were taken up in their ſeverall Miniſteries, and had their hands full, as the Scripture it ſelf ſufficiently declareth in expreſſe words; for it is ſaid, That Chriſts Diſciples Baptizedin Indaea: and Iohn in Enon neere Salim, becauſe there was much water there. It ſeemes there was too little water to Baptize them in, in others places, which expreſſion is worthy to be taken notice of. And amongſt thoſe that came to be Baptized, multitudes of them came from Ieruſalem.

And if wee compare times with times, which will make much for the evidencing of the truth, and conſider the divers paſſages in the holy Scriptures, wee ſhall find the like diviſion of the people in thoſe dayes; ſome ſtanding for Chriſt and Iohn Baptiſt, and ſpeaking in the juſtification of them and their Miniſtery, and others that were of the Phariſaicall faction, and of the high Prieſts company; as is even in theſe our dayes, betweene them they call Caviliers, and thoſe they call Parliamentiers. Now what twenty or thirty places in the Citie of London, can containe all the Parliamentiers to partake in all acts of Worſhip? Or what ten places can hold all thoſe of the Prelaticall 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 Prelaticall 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, p. 127but they continne ſtill Malignants and remaine all Members of the Malignant Church.

And as in theſe dayes all that wiſh well unto the true Religion through both citie and kingdome, and love their countrey, ſtand for the Parliament; ſo in thoſe dayes thoſe that loved Zion and the proſperity of Jeruſalem cleaved unto Chriſt and the Goſpel and ſtood for him, and all his Miniſters; and by all computations, though all the power and Authority was in the hands of the malignant Magiſtrates of thoſe times, who were ſwayed and guided by the Scribes, Phariſees, Elders, and the high Prieſts; yet to one Phariſee or Malignant Scribe or Ruler, there was ten of thoſe that beleeved 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 Beleevers that were converted by Chriſt and his Miniſtry, conſidered by themſelves a part, from thoſe that Saint Iohn 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 ſeverall Congregations and Aſſemblies, if they would all be edified; much leſſe could they all meet together, being joyned to thoſe that beleeved through the Baptiſme and Miniſtry of Iohn. But out of the former places above ſpecified I thus argue.

Where there was an innumerable multitude of beleevers, in a word, the whole people and Citie of Ieruſalem, whom the Phariſees accounted accurſed, there they could not all meet at any one time, or in any one roome or place and in one Congregation, to partake in all the Ordinances, but of neceſſity muſt bee diſtributed into ſeverall aſſemblies, and divers Congregations, if they would all bee edified: But in Ieruſalem (the Scribes and Phariſees, and Rulers, by their owne confeſſion, being excepted) there was an innumerable multitude of beleevers, and in a word, the whole people and Citie 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 ſeverall aſſemblies and divers congregations, if they would all be edified.

For the major, no rationall man will deny is, that hath but read p. 128the Scriptures, or is but a little acquainted with the Hiſtories of thoſe times. For the minor, it is evident from the places produced; and therefore the concluſion doth neceſſarily follow. But I yet further thus argue.

Where there was a world of beleevers, with many Rulers and men of great place and office, with infinite multitudes of men and children, & all the people, they could not al 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 ſeverall congregations, if they would all be edified. But in the Church of Jeruſalem, there was a world of beleevers, with many Rulers and men of great place and office, with multitudes of men and children, and all the people. Ergo, they could not all meet together at one time and in one place, to partake in all acts of worſhip, but of neceſſity muſt be diſtributed into divers congregations and aſſemblies if they would be all edified.

For the Major, it is evident by the very light of nature, neither will any rationall man deny it, that hath not reſolved to ſacrifice himſelfe to ſtupidity. For the Minor, the places above ſpecified prove it: for in expreſſe 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 chiefe Prieſts, Scribes, and Elders, ſough… to deſtroy him, and could not find what to doe, for all the people were very attentive to heare 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) beleeved 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 firme; and from the premiſes the concluſion neceſſarily followeth. But out of the former places I yet further thus argue.

Where ther was ſuch an increaſe of multitudes of Beleevers, as that there was not water enough in any one place to baptize them all, nor any one place in the wilderneſſe capable to containe or receive them all; ſo that Chriſt himſelfe, and his ſeventy Diſciples, and twelve Apoſtles, and Iohn Baptiſt and all his Diſciples, were for the numeroſity p. 129of them, forced in ſeverall places to preach unto them and baptize them; there they could not all meet at any one time, or in any one place or roome, or in one Congregation, to partake or communicate in all acts of worſhip; but of neceſsitie were to be diſtributed into ſeverall congregations or aſſemblies, if they would all be edified. But in Jeruſalem there was ſuch multitudes of beleevers that went out to the Baptiſme of John and Chriſt, as that there was not water enough in any one place to baptize them all, nor any one place in the wilderneſſe capable to containe or receive them all: ſo that Chriſt himſelfe and his ſeventy Diſciples, and his twelve Apoſtles, and Saint John Baptiſt and his Diſciples, were for the numeroſity of them forced to divide themſelves into ſeverall places, and ſeverall 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 ſeverall congregations and aſſemblies, that they might all be edified.

For the Major and Minor of the Syllogiſme, they are ſo evident, both by reaſon, and the holy Scripture, that no man that hath not reſolved with himſelfe to remaine 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 beleevers before Chriſts Suffering, Reſurrection, and Aſcenſion.

Now before I goe on to declare what infinite multitudes of beleevers were added to thoſe that were converted by Iohns and the Diſciples Miniſtry in the Church of Ieruſalem, after Chriſts death, and aſcenſion, which makes it an impoſſible thing, that they ſhould all meet in one place or a few; I ſhall deſire the Reader here to conſider what Maſter Knollys, and I. S. have replyed by way of anſwer to all theſe Arguments. I will firſt ſet downe Maſter Knollys his Reply with his Reaſons, and give my anſwer to him, and then in order come to what I. S. that learned Gentleman hath to gaineſay: Maſter Knollys denyes all the Minors of theſe Arguments as his manner is, and gives ſome ſlender reaſons, and makes ſome ſleight evaſions and thinkes that enough. His words are theſe, pag. 8. As for the world of beleevers mentioned in theſe arguments drawne from John 12. 19. Behold the world is gone after p. 130him, that Scripture doth not ſay, they beleeved in him, much leſſe that there was a world of beleevers in the Church of Jeruſalem.

Theſe are Maſter Knollys formall words, and all the ground of his denyall of the minor of all my Arguments, yea all that he hath to ſay againſt them. And it is wonderfull to ſee, how the people are ſatisfied with ſuch deluſions. But by this kind of Diſputing, if it be ſufficient for refutation, to deny any Arguments grounded upon the holy Scriptures, confirmed and corroborated by ſound reaſons: then for ought I know, men may not only confute the whole word of God, and whatſoever is evidently proved from thence, but indeed deny the Chriſtian Religion. But that all men may take notice of this mans ignorance, and blaſphemy (for to ſay the truth, he giveth the Spirit of God the lye, whiles hee labours to maintaine his erroneous opinion) & that my anſwer may be the more ſatisfactory, I will make theſe two Propoſitions evidently appeare.

Firſt, that the world here mentioned that went after Chriſt, were ſuch as beleeved in him.

Secondly, that there was a world of beleevers in the Church of Ieruſalem, and that they were inhabitants there, both which if I make good, then my Arguments will ſtand for ever immoveable, and it will follow, that there were more beleevers in the Church of Ieruſalem before Chriſts death converted by himſelfe, and by his Diſciples, then could all poſſibly meet in any one place, or congregation or a few; beſides thoſe that were converted by Iohns Miniſtry, and that this deniall of Mr. Knollys is groundleſſe, vaine and impious.

For proofe therefore of my firſt Propoſition, viz. that the world here mentioned were beleevers, it is manifeſt by the inſuing reaſons.

Firſt from the manner of the Scriptures dialect, and that in many places, which intimate and prove, that to follow Chriſt with love, affection, and approbation, is to be his Schollers and Diſciples, and to beleeve in him, Matth. the 16. verſ. 24. Marke the 8. v. 34. Luke the 9. verſe 29. If any man (ſaith Chriſt) will come after mee let him deny himſelfe and take up his Croſſe daily and follow me. So that by theſe teſtimonies in Scripture language, to goe a…ter Chriſt, and to follow him in ſincerity, is, to be Chriſts Scholler and Diſciple, and to beleeve in him: For Ch…iſt himſelfe hath ſo taught us, in the 12. of Iohn, verſe 26. whoſe words are theſe, If any p. 131man will ſerve me, let him follow mee, and where I am there ſhall alſo my ſervant be: if any man ſerve mee, him will my Father honour. So that to ſerve Chriſt, and to follow Chriſt, in Gods dialect, is to beleeve in Chriſt.

Secondly, this is ſo cleare a truth, that the very blind Phariſees, thoſe Leaders of the blind did well perceive it, and tooke the multitudes following of him in this ſenſe, that they beleeved in him, which their very expreſsion doth ſufficiently declare: For ſay they verſe 29. Perceive yee not how you prevaile nothing? Behold the world is gone after him; out of which words of theirs it is ſufficiently evident, that they did not underſtand, that like a company of giddy headed people they were gone after him, to gaze and looke upon him, as upon ſome novelty, but that the multitudes a…d world that followed him, were ſuch indeed as adhered to him, and beleeved in him: for otherwiſe, it had not beene a matter worthy of admiration and an Ecce, and a behold, for no man wonders at an ordinary thing, to ſee a company of people run after an eminent man, to view him and looke upon him: for there is nothing more common, nor of leſſe admiration▪ neither would ſuch a ſpectacle have put them all in feare and upon a conſultation, how they might deſtroy him, and take him out of the world, if they had only thought or beleeved that the world went after him only to take notice of him, and ſo to have gone home againe; certainly ſuch an opinion in the Prieſts & Phariſees as this, would never have ſo inraged them againſt Chriſ…, and have made them all lay their heads together which way to murther him: Neither would it ever have extorted ſuch words out of their heads, as to ſay amongſt themſelves in private, and that in a rage and out of indignation, and in a ſerious way, when they were in a deliberate conſultation, behold or perceive you not how the world is gone after him? but when theſe words proceeded from them in private, and when they were in a deepe debate and counſell, it is manifeſt that they ſpake ſo out of malice & envie, and from very madneſſe which aroſe from this, that they well perceived, that they that followed Chriſt beleeved in him; which is yet more confirmed by many places of holy Scripture that might be produced; but amongſt others, thoſe teſtimonies in the ſeventh of Iohn, where in expreſſe words it is related, that many of the people beleeved on him, and ſaid, when Chriſt cometh, will hee doe more miracles then theſe which p. 132this man hath done? and in the 40. verſe, many of the people ſaid of a truth this is the Prophet, others ſaid this is the Chriſt, and all this was in Ieruſalem, and verſ. 48. Have any of the Rulers and Phariſees (ſay they) beleeved in him? but this people that knoweth not the Law is accurſed; out of the which place, it is now abundantly evident, that the world ſpake of, in the 12. chap. were beleevers: for here the Rulers and Phariſees make a diſtribution of the people of Ieruſalem, & divide them into two parties, and then they compare them together, the one that beleeved in Chriſt and followed him, and were his ſchollers, and the other that profeſſed they were Abrahams children, and Moſes his diſciples, yet they were Chriſts profeſſed enemies, and ſuch as declared themſelves not to beleeeve in him: now here what the Rulers and Phariſees judgement was concerning this buſines which was one of the parties, who knew very well what they ſpake, and the people of whom they ſpake, and of themſelves they ſpake thus, have any of the Rulers and Phariſees beleeved in him? but this people that knoweth not the Law is accurſed. So that being thus compared together, the unbeleevers are the Phariſees and Rulers, and their complices only; but all the other people of Ieruſalem they beleeved in him, in their eſteeme, and therefore they adjudged them accurſed, which they would never have done if they had followed Chriſt for no other end, but to have looked upon him: for their words doe import as much, as if they ſhould have ſaid in plaine termes, all the people, or the greateſt part of the people in Ieruſalem, ſaving the Rulers and Phariſees beleeve in Chriſt, and there is none oppoſe him but they, and that this is their very meaning and ſenſe of the words, as learned men may eaſily gather.

Thirdly, the ſame is confirmed by Nicodemus his witneſſe in private alſo, who knew very well how the people of Ieruſalem ſtood generally affected towards Chriſt, and what opinion they had of him: heare therefore what hee ſaith, Iohn the 3. of whom the Evangeliſt ſpeaketh thus. There was a man of the Phariſees named Nicodemus, a Ruler of the Iewes, the ſame came to Ieſus by night, and ſaid unto him Rabbi, we know that thou art a Teacher come from God, for no man can doe theſe miracles except God bee with him. Here Nicodemus gives in teſtimony, & devidene… that the generality of thoſe in Ieruſalem, and of the principalleſt of them as well as of the meaneſt, that they beleeved in Jeſus, ſaying we know, p. 133that is to ſay, all the people know, that thou art a Teacher come from God; they knew it with the knowledge of Faith and approbation, and did really beleeve that hee was come from God, and he gives a reaſon of his and their faith, ſaying, that no men can doe thoſe miracles except God bee with him, and therefore they beleeved in him: ſo that Nicodemus which was a Diſciple of Chriſt, though in ſecret and a great honourer of him, would give in no falſe verdict, nor make no falſe Muſters, and he knew very well the opinion and the eſteeme the people had of him, and he aſſerteth that both himſelfe and the people knew that Chriſt was ſent of God, which is as much as to beleeve in him: for the ſame confeſſion did the Apoſtles make, Matth. 16. and Iohn the 6. ſaying, we know that thou art the Sonne of the living God. So that to acknowledge Chriſt, and to beleeve in him, is all one in the language of holy Scripture, and to follow and go after Chriſt out of ſincerity and love and to beleeve in him, is the ſame if the word of God may be judge in this controverſie. So that to goe after Chriſt then, and to follow him cordially and without worldly ends, both in the language of God and men, is to ſerve Chriſt and to beleeve in him: and therefore for all the above mentioned reaſons, the world that went after Chriſt, & the people and multitudes that followed him, were all beleevers, and the others that either tarried at home, and followed their owne imployments, or oppoſed him, were unbeleevers.

Now then when a multitulde from Ieruſalem followd Chriſt, and when a world within Ieruſalem went after him, and when all the curſed people (as they called them) beleeved in him, not only by the very teſtimony of the enemies of Chriſt, but by the witneſſes of the holy Scripture, it is ſufficiently apparent that the World ſpake of in the 12. of Iohn, were all beleevers, amongſt the which alſo out of ſame Chapter is proved, That many of the Rulers alſo believed in him. So that Maſter Knollys denying all this, is little better then an Infidell: For an Infidell can do no more then deny the holy Scripture and the manifeſt truths diſcovered in them; and by this that I have now ſaid, though I ſhould not adde a word more, it is manifeſt, That there were more beleevers at that time in Jeruſalem then could all meete in any one place to partake in all the Ordinances, except a mighty city and a world of beleevers may all meete together in one room… or Congregation to communicate in all Acts of worſhip p. 134to edification; Which was yet never heard of, nor never believed by any man that was not bereaved of his ſenſes and all his wit.

But yet for farther Illuſtration and proofe of this truth, that if it be poſſible, I may undeceive the poore deluded people, I will adde a reaſon or two more. The Scripture is ſo cleare in this point, that there were innumerable believers in Ieruſalem, as in the ſecond of the Acts, beſides thoſe that were natives there, it is ſaid there were dwellers in Ieruſalem, worſhippers, or devout men, that is to ſay beleevers out of all nations under heaven. And all theſe ſayeth the Scripture had their dwelling there. And without all doubt all theſe ſeverall Nations, had their ſeverall Synagogues in Ieruſalem where they heard the Word of God in their owne language, as the Dutch and French and other Nations, here in London have their churches. And the multitudes of the inhabitants in Ieruſalem at all times, by the relation of the Hiſtorians of thoſe dayes, were ſcarſe ever leſſe then ſeven or eight hundred thouſands; and without all controverſie the number was now increaſed▪ becauſe they daily and hourely expected the comming of the Meſſias whoſe appearing they every moment looked for: and therefore all the believing Iewes out of all Countries repaired in multitudes to Ieruſalem: So that ſuch numberleſſe numbers, both of the native Iewes and ſtrangers; required a mighty number of Teachers, and a many places to heare and to be taught in: and that there were above foure hundred Synagogues in Ieruſalem, (which are churches in our dialect) the pen-men and Hiſtoriographers of thoſe times have recorded it: and all this is probable, from the numeroſity of Preachers and Teachers there, which the holy Scripture relateth, as the Prieſts & Levits, Scribes, Phariſees, Lawyers, which all ſate in Moſes Chaire, and all of them diligently taken up in Preaching to the people and in inſtructing them, upon whoſe Miniſtery by Chriſts command all the multitude and his very followers were to attend Matth. 23. verſ. 1. 2. 3. So that there was no ſeparation then to be made from the publicke Aſſemblies where the Law and Goſpell was taught, nor no gathering of new Churches, under pretence of eaſting them into a Church mould according to the New teſtament forme. Chriſt and his Diſciples were not then ſo deepely learned as to be in that high p. 135forme of Divinity; Chriſts followers notwithſtanding were all Goſpell Chriſtians, and were all in a Church way, and I am ſure of it, in the right way to heaven, if the way, the truth and the life could teach them the ſtraight way thither: and yet they all followed the old lights ſtill, Moſes and the Prophets; Chriſt and his Apoſtles were all their Maſters; we heare then of no new lights, nor new borne truths, nor of new Church moulds, and yet then the Kingdome of heaven ſuffered violence, and the violent tooke it by force Matth. 11, 12. they went all well to Heaven, as well and as cheerfully as any of our Independents with their new lights, and their congregationall way. But this by the by.