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

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

p. 167Where there were eight thouſand new converts, beſides women and children, by vertue of ſome few miracles and Sermons, after Chriſts Reſurrection added to the Church of Ieruſalem, and the ſociety of beleevers, beſides thoſe that were convertedby John the Baptiſt and Chriſt and his Apoſtles Miniſtery, before his ſuffering; and to the which alſo there were afterwards great multitudes of Beleevers both of men and women, and a great company of the Prieſts joyned; in ſo much that they kept the very Officers and Souldiers in awe, and ſtru…k a feare and terrour into them: there they could not all meet together in any one place or Congregation, to partake in all acts of Worſhip, but of neceſſity muſt be diſtributed into divers Aſſemblies and Congregations. But in the Church of Jeruſalem there were eight thouſand new converts, beſides women and children, by virtue of ſome few miracles and Sermons after Chriſts Reſurrection added to the Church and ſociety of Beleevers, beſides thoſe that were converted by John the Baptiſt, and Christ and his Apostles p. 168Miniſtry, before his ſufferings; and to which alſo there were after wards great multitudes of Beleevers both of men and women, and a great company of Prieſts alſo joyned; inſomuch as they kept the very Officers and Souldiers in awe, and ſtruck a fear and terrour into them. Ergo, They could not all meet together in any one place or Congregation, to partake in all acts of worſhip, but of neceſſity muſt be diſtributed into divers Aſſemblyes and Congregations if they would all be edified.

For the Major it is ſo evident, that I cannot beleeve that any rationall man will deny it: for who yet did ever ſee an Aſſembly of above ten thouſand people in any one place or Congregation, that could partake in all the Ordinances to edification? Yea, to affirme this, is to fight againſt common reaſon and dayly experience. For the Minor, it is proved by the ſeverall places above quoted, and therefore the concluſion doth alſo of neceſſity follow.

This Argument, is ſo well grounded upon the Scripture of truth, and corroborated alſo with ſuch ſolid reaſons as it is a wonderfull thing, that there ſhould bee any man now living in theſe dayes of light and knowledge that ſhould be either ſo ignorant or erroneous as to gainſay it; and yet learned Maſter Knollys in his moderate anſwer as he calleth it, pag. 8. and 9. replyeth and anſwereth to it, by denying the Minor of my Syllogiſme for very ſlender reaſons as his cuſtome is after this manner: I will give you his owne words which are theſe.

There is no mention (ſaith he) in any Scripture quoted by the Doctor of eight thouſand new Converts beſides women and children. Neither doth that Scripture produced Acts 4. 4. prove any ſuch thing. For the Reader may conſider, that the number of them there mentioned are but five thouſand; and albeit the Dr. make them up eight thouſand, by ſaying thoſe five thouſand men were added to the Church, and joyned to the former beleevers, pag. 57. Yet there is a two-fold miſtake in the Doctors addition, to wit; firſt, that ſome of the three thouſand (may be) were women, & how then can the Doctor ſay, there were eight thouſand new Converts beſides women? ſecondly, theſe five thouſand, are only called men and not Converts, not beleevers. For howbeit many of them hearing the word beleeved, yet it is not ſaid, the five thouſand men beleeved; and the truth i…, the text well conſidered, only holds forth, that the number of p. 169men was wade up five thouſand. Theſe are Maſter Knollys owne expreſſions, and all that hee hath to ſay againſt this Argument, with his confuſed reaſons or rather triflings.

What man but of ordinary capacity, that had but curſorily read over my Arguments, would not have obſerved the truth ſo plaine and evidently laid downe in them▪ and confirmed with ſuch reaſons, as hee would not onelyonly have beene well ſatisfied therewith, but would have judged it either great blockiſhneſſe in any and apparent ignorance to have yet doubted of it, or great temerity and contentiouſneſſe of ſpirit to have gainſayed ſuch evident demonſtration of verity? And yet Mr. Knollys out of the ſublimity of his learning, being a confident Diſputant, not onelyonly confutes mee, but repels the very Scripture it ſelfe, and reſiſts the Spirit of God, which is uſually with him and his Complices, and all out of the ſpirit of error and contention to maintaine their ſeverall factions. So that it may be admired, that ſuch men are not abandoned and abhorred of all people truly fearing God, eſpecially, when they ſee their whole ſtudy and indeavour, is, to delude and ſeduce poore ſilly creatures. But I deſire the Reader here deliberately to weigh and conſider what the man ſaith; hee denyeth that there is any mention in any Scripture quoted by mee, of eight thouſand new Converts, beſides women and children, whereas in the ſecond Chapter of the Acts which I cited, there is mention made of three thouſand added to the Church by the firſt Miracle and Sermon of the Diſciples, and this Maſter Knollys himſelfe doth acknowledge, pag. 8. of his Pamphlet. His words are theſe. To whom were added, viz. to all thoſe that were converted before by Johns and Chriſts Miniſtry about three thouſand ſoules, &c. Here hee confeſſeth there were three thouſand ſoules added to the Church; neither is there any mention of women amongſt them; and in the fourth Chapter hee likewiſe acknowledgeth, that the number mentioned there, is five thouſand. His words are theſe. For the Reader may conſider, that the number of them there mentioned, are but five thouſand. Thus hee. Now all the world knowes, that three thouſand and five thouſand are eight thouſand, and the Scriptures quoted by mee made mention of theſe eight thouſand, what ſo ever M. Knollys ſaith to the contrary. So that no man of underſtanding, can doubt of the truth of what I aſſerted. For that which is confirmed by the teſtimony of the holy p. 170Scripture, were it ſingle and by it ſelfe, ought by all Chriſtians to be beleeved; but that which hath both the holy Scripture, and learned Maſter Knollys his owne witneſſe to confirme it, that hee cannot with any good reaſon deny, but that there was three thouſand ſoules at the firſt Miracle and Sermon of the Apoſtles after Chriſts Aſcenſion added to the Church, and five thouſand after, both the Holy Scripture affirmeth, and Maſter Knollys acknowledgeth it: Ergo, there were eight thouſand new Converts added unto the Church at Ieruſalem: for theſe were diſtinct actions or effects of the Miniſtry of the Apoſtles, and produced at ſeverall times, and upon ſeverall occaſions, from the Miracles and preaching of the Apoſtles: for otherwiſe they would not have been taken ſuch notice of as ſuch wonders, and have beene ſo diſtinctly ſet downe with all the ſeverall circumſtances both of time, place, and perſons; neither would there have beene ſuch running and going, queſtioning and conſulting about that buſines, by the Magiſtrates and Officers, as there was, if ſome new and ſtrange thing had not happend and falne out: for men doe not uſually wonder at ordinary occurrences. Now when the holy Scripture relateth this new miracle in the 4. of the Acts, as an unexpected thing and ſuddenly hapning & as a matter of great admiration & aſtoniſhment, yea of terrour to the enemies, from the curing of the Criple, & from the preaching of Peter & Iohn, & aſſerteth withal, that many which heard the word, beleeved, & the number of the men was about 5. thouſand, v. 4. It is apparently evident, that as this was a new act & diſtinct from the former: ſo that the converſion of theſe five thouſand, was a new effect and diſtinct one from the former, and is of purpoſe ſet down by the holy Ghoſt by it ſelfe ſeverally, to be taken notice of as a matter of more admiration than the converſion of three thouſand, by how much it was a greater work of the Spirit of God, by another miracle and Sermon, to convert five thouſand, then three thouſand. And without all controverſie, it was thus recorded with all its circumſtances for this very end, that it ſhould for ever be taken notice of, as a diſtinct miracle and work of wonder from the former. For the holy Ghoſt is very accurate in the relation of it, and very carefull that there ſhould be no miſtake in the whole buſineſſe: for in expreſſe words and termes it is ſaid, Notwithſtanding all the oppoſition that was made by the Prieſts and by the Captain of the Temple, and the ſouldiers, to hinder the p. 171preaching of the Word, and to ſmother this miracle, yet many of them that heard the word (ſaith the Scripture) beleeved. And that there might yet be no miſtake or fallacy in the ſtory and narration, the very ſum and accompt of thoſe that were converted and beleeved by reaſon of this laſt miracle and Sermon, is ſpecified, particularized, and ſet down in theſe words, and the number of the men, (viz. that beleeved, ſaith the Scripture) was about five thouſand. So that the Scripture it ſelfe ſets down the number and calleth them men, and not women and children. And it is very ſafe alwayes to ſpeak as the word of God teacheth us. So that to any intelligible Chriſtian, there can be no doubt or ſcruple any longer left about this point. For that which God himſelfe hath dictated by his holy ſpirit and recorded in his holy word, we may not gainſay; but God hath dictated by his holy ſpirit and recorded it in his holy word that the multitude that was converted and believed upon that new miracle and preaching of Peter & Iohn was about five thouſand men; Ergo, it is not to be gainſaid but to be beleeved and received as an everlaſting truth by all Chriſtians. For as I ſaid before, this was a new effect or a new act and diſtinct and different from the former; and therefore theſe five thouſand are to be conſidered by themſelves and apart. Now five thouſand and three thouſand put and joyned together make up eight thouſand, which were all added to the Church, to all the former that were converted by the Miniſtery of Iohn the Baptiſt, Chriſt and his Diſciples in Chriſts life time; and therefore there is no miſtake in my addition as Mr. Knollys fondly and childiſhly concludes: and his reaſons by which he would prove my miſtake, are as vaine and ſenſeleſſe. For (ſaith he) ſome of the three thouſand (may be) were women, and how can the Doctor ſay there were eight thouſand new converts beſides women? Take notice I pray of the vanity of his expreſſion; Some of the three thouſand (ſaith he) may be were women: and it may be they were not, and it ſtandeth with as good reaſon they were not, as any he can bring to prove they were, although I did not ſet it down as my own opinion, but ſaid onelyonly, That it was the judgement of many learned men, that all thoſe eight thouſand that were converted by thoſe two miracles and Sermons were men, and not women and children: and therefore Mr Knollys here commits a double errour: firſt, in making that my opinion and aſcribing that to me which I onelyonly then related as the judgement of others, and p. 172then left it in medio; that is his firſt error; his ſecond is worſe: for whereas the Holy Scripture ſaith, that there were three thouſand ſoules added unto the Church by the firſt Miracle and Sermon, and five thouſand by the ſecond, in the fourth of the Acts, Maſter Knollys peremptorily affirmeth they were but five thouſand in all, & ſo gives the Spirit of God the lye; who declares there were three thouſand at one time, & five at another added to the Church. But if there were but 5. thouſand in all, as M. Knollys aſſerteth, then by his own acknowledgement they were all men and not women; and ſo then I had committed no error, neither can M. Knollys convince me of an error if I had ſaid it as my own opinion that al thoſe that were converted by thoſe two Miracles, had been all men, and not women and children: For, for the five thouſand, the word of God ſaith they were all men and not women, the words are theſe in the Originall, foreign: the number of men (according to Maſter Knollys his owne interpretation) was five thouſand; and if there were five thouſand men, then not women. And wee find in the Holy Scripture that the word foreign, is alwayes taken for men, as we may ſee it, Matth. 15. verſe 38. foreign, foreign, foreign, and they that did eat were foure thouſandmen, beſides women and children. So that amongſt theſe five thouſand by the teſtimony of the holy Scripture, and in the judgement of Maſter Knollys & by his owne interpretation they were all men and no women; now then if all the whole number of Beleevers that were converted by thoſe two Miracles and Sermons mounted in all but to five thouſand, as Maſter Knollys affirmeth they did not, and were all men as hee accordeth, to what purpoſe then doth hee rayſe a new and needleſſe cavill againſt mee, becauſe I ſaid that it was the opinion of many learned men that thoſe that were converted by theſe two miracles and ſermons were all men and not women and children: For I did not as I ſaid before, relate it as my owne judgement, neither did I ſay there were no women amongſt thoſe eight thouſand, but that it was the opinion of the learned, that they were all men only, and not women and children. But were I of as contentious a ſpirit as Maſter Knollys, and that it tended to edification, I could bring better reaſons to prove they were men only and not women, then either he or any of his Fraternity can produce to the contrary. But Mr. Knollys himſelf ſeemeth but faintly to aſſert that there p. 173were any of them Women and Children: for he ſaith, it may be ſome of the 3. thouſand were women, & thus he trifles in his anſwer to my firſt Argument, ſaying, it may be there were no more Beleevers in Ieruſalem at the Feaſt of Pentecoſt but the hundred and twenty names. Now all the learned know, that to ſay, it may bee there were ſome women, makes no reall conviction of a miſtake, it is but a naked and groundleſſe ſuppoſition of a miſtake, eſpecially when there may be many ſolid reaſons produced to prove they were all men and no women and children.

And therefore ſuch kind of triflings are not ſufferable in any that pretend to fear God: for vain janglings and needleſſe contentions about words, is that that is condemned by the Apoſtle in all Miniſters, in his Epiſtles to Timothy and Titus, and it troubles me not a little, that I have to do with ſuch vaine kind of creatures, whoſe cheeſe bable is about words. But notwithſtanding I ſee a providence in it: for in this, the man ſhewes but his ignorance, and whiles he would perſwade the Reader, that he is very acute he ſhewes himſelfe to be a very child in the art of diſputation. There is an old ſaying, give ſome men rope enough and they will hang themſelves. Even ſo it is here with Maſter Knollys whiles he takes that liberty to himſelf to run out in his diſcourſe he intangles himſelf on every ſide as by the ſequell will appeare, as here. He ſayd that there was no mention in any Scripture quoted by me of eight thouſand, and he denyed withall that the Scripture doth prove any ſuch thing: and aſſerted moreover that the whole number of all thoſe converts amouted but to five thouſand, and he ſaid that all theſe were men and not women, and yet here he confutes himſelf; I deſire all therfore to take notice of the vanity of the man. He had confidently concluded there were but five thouſand in all, and aſſerted that they were all men, and notwithſtanding as it were in the ſame breath, he makes mention of three thouſand more of another company amongſt the which he ſayth ſome of them might be women: So that by his own conceſſion, here is two diſtinct numbers or companies, one conſiſting of 5. thouſand and all men and no women, and another conſiſting of three thouſand more, of which he makes a ſcruple ſaying that amongſt them there might be ſome women: So that if the five thouſand were all men, and there was yet another company of three thouſand more beſides, amongſt which there might p. 174be ſome women, as Maſter Knollys ſaith, then this three thouſand was a diſtinct company from the former: now three thouſand amongſt the which there might be ſome women, and five thouſand all men, makes up full eight thouſand, ſo that Maſter Knollys by his whibling againe and againe Volens nolens confirmes my aſſertion that the full number of thoſe converts by theſe two miracles & Sermons was eight thouſand, and for ought any thing can be ſaid to the contrary, they were all men beſides women and children; and this is all he gaines by his fond caviling and contention to prove himſelfe a very jangler, and one like that wicked ſervant, that condemns himſelf by his own mouth. And this ſhall ſuffice to have ſpake for proofe of the number viz: that there were eight thouſand beſides women and children.

And now I come to his ſecond reaſon, by which he labours to evince and prove they were not converts & beleevers, which I hope to make appeare to be not only groundleſſe, but to be moſt impious and wicked, as giving the Spirit of God the lye and indeede deſtructive to their own tenents and principles. His words are theſe.

Theſe five thouſand (ſaith he) are onelyonly called men, and not converts, not believers; for howbeit, many of them hearing the word believed, yet it is not ſaid the five thouſand men beleeved. And the truth is, the text well conſidered, only holds forth that the number of men was made up five thouſand. Thus Maſter Knollys.

For my owne particular, I ſtand aſtoniſhed at the vanity, ſenſleſnes and wickedneſſe of the man; for his words are not only againſt the light of reaſon and the judgement of all the learned, and the very opinion of the Independents themſelves, who hold that they were all converts and beleeves, but they are contradictory to the Spirit of God, giving the holy Ghoſt the lye as I ſaid before; for the Scripture ſaith notwithſtanding all the reſiſtance and oppoſition made by the enemies of the Goſpell to hinder the work of the Miniſtry: and notwithſtanding all the perſecution that was rayſed againſt them for this very end, I ſay notwithſtanding all their indeavour, the holy Ghhſt ſaith, that many of them which heard the word believed, and the number of men was five thouſand. Here are two truths evidently laid downe contrary to Maſter Knollys his errors.

p. 175The firſt is, that they are not only called men, but beleevers: for ſaith the Scripture, they that heard the word believed.

Secondly, the number of thoſe that believed, is there in terminis ſet downe to be five thouſand, and the number of the men (viz. that believed) ſaith the text was five thouſand▪ So that from this teſtimony of Scripture and from all my arguments deduced from thence, theſe two concluſions do follow evidently.

The firſt, that Maſter Knollys is a very wicked man, that thus at pleaſure can give the Spirit of God the lye and oppoſe the truth it ſelfe upon all occaſions.

The ſecond, that there were more believers in the Church of Ieruſalem, then could poſſibly all meete in any one place and congregation to partake in all acts of worſhip, and that in its very infancy; for here we read of eight thouſand more cnoverts beſids women and children; for the Scripture maketh mention of no women nor children newly added to all thoſe that were converted by Iohn the Baptiſt, and by the miniſtry of Chriſt and his Diſciples in Chriſts life time, and all they were innumerable: for all Jeruſalem went out unto them and were baptiſed, beſides the many other thouſands that the Scripture recordeth were daily added to theſe, all which I ſay could not poſſibly meete in one congregation to edification. And the truth of theſe concluſions I am moſt aſſured, will appeare ſo cleare in the judgement of all the learned as they wil gather that Mr. Knollys & his complices that thus ſottiſhly oppoſe it, ought ſeverely to be puniſhed for theſe their wicked practices who for the upholding of their own errors and for their baſe lucre and gain & for worldly ends care not what they ſay or do to the diſturbance of church & State, for the ſeducing of the poor people and hindring of the work of reformation ſo much to be deſired.

But before I paſſe on to Maſter Knoylls his other Cavills, I ſhall deſire the reader a little to conſider what I have yet in this place to ſay to him. Theſe five thouſand (ſaith he) are called men, and not converts, not believers; for howbeit many of them hearing the Word believed, yet it is not ſaid the five thouſand men believed. And the truth is, the text well conſidered, only holds forth that the number of men was made up 5. thouſand. From hence I gather if theſe words of his may be credited, that it may be a very well formed Church after the new teſtament forme, (for this Church at Ieruſalem was ſuch an one by the confeſſion of all the Independents) although they be p. 176not all viſible Saints, but many of them unbeleevers, Iewes and Infidels, and be not true converts; and that for the moulding up of a true Church after the new teſtament forme, it is not abſolutely neceſſary that they ſhould be all viſible Saints; for here Maſter Knollys ſays they were mixt good and bad together, it is not ſaid ſaith he the five thouſand men believed and yet they were all members: ſo that by his doctrine ſome of them were unbelievers, and notwithſtanding they were all moulded up into a Church body: ſo that they were not all viſible Saints, and yet the true Saints and believers made no ſeparation from the other: but they all continued together in Church fellowſhip both Saints and infidels and communicated in all Ordinances. Now whether or no Maſter Knollys by this doctrine of his doth not fight againſt the opinion of all his brethren, and utterly overthrow all the new fabricke of Independency, I leave it not onelyonly to the judgement of the learned of the congregationall way (if there be any ſuch) but to the cenſure of the ſeven new churches of which he is one of the paſtours, and an other Saint Diotrephes, who if they do not puniſh him for this his Grollery, I will ſay they deſerve cenſure and puniſhment themſelves.

But this is not all I have here to ſay to Mr Knollys; I have this alſo to adde, that if any credit may be given to his words, there will then be no certainty in any thing the Scripture relateth unto us. For he ſaith, That thoſe five thouſand that were added to the Church are called men, and not Converts and Beleevers; and howbeit many of them believed, yet it is not ſaid the five thouſand believed. So that if he may be credited, all that the holy Scripture hath related unto us concerning the converſion of theſe men is a meere fable: for the Scripture ſaith they believed, and he affirmeth the contrary, and ſayth they were only called men and not converts not believers. Whether this fellow therefore ought not to be caſt out of the ſeven Churches, and out of all the Churches of the world for this his wickedneſſe and temerity, I leave it to the judgement of all the learned, either dependents or independents. and ſo I will paſſe to his other good ſtuffe which in its due place you ſhall meete with. But in the meane time out of all the above quoted places of Scripture, I thus farther argue.

Where there was almoſt an hundred preachers and Miniſters, beſides the twelve Apoſtles, and all theſe continually taken up in prayer p. 177and preaching, and could not leave their Miniſtry to ſerve tables: and where there was ſuch a company of believers and people as did imploy them all; there of neceſſity they muſt be diſtributed into dive…ſe congregations and aſſemblies, if they would all be edified and avoyd confuſion, and partake in all ordinances. But in the Church of Jeruſalem there was almoſt an hundred preachers and Miniſters, beſides the twelve Apoſtles; and all theſe were continually taken up in prayer and preaching and could not leave their miniſtry to ſerve tables: and where there was ſuch a company of believers and people as did employ them all, there of neceſſity they muſt be diſtributed into diverſe congregations and aſſemblies, if they would all be edified, and avoyd confuſion and partake in all Ordinances.

For the major, very reaſon and the common light of underſtanding, without any reluctation will aſſent unto it. And for the Minor, it is manifeſt from Chapter the 1. ver. 21. 22. and from chapter the ſixt ver. the 2 and 4. and chapter the 8. ver. 1. So that the concluſion is undenyable. But out of all the former places I thus farther argue.

Where there were people of al nations under the heavens, and them in ſome multitudes, and moſt of them believers and devout men and women which waited upon the Ordinances and had a deſire daily to heare the Word; there of neceſſity they muſt be diſtributed into divers and ſundry congregations and aſſemblies, and have ſuch to preach unto them ſeverally in their owne language; or elſe they could not partake in all acts of worſhip to edification. But in the Church of Jeruſalem there were people of all Nations under the Heavens, and them in ſome multitudes, and moſt of them Believers and devout Men and Women, that waited upon the Ordinances, and had a deſire dayly to heare the Word. Ergo, of neceſſity they muſt be diſtributed into divers congregations and aſſemblies, and have ſuch to preach unto them ſeverally in their owne language, or elſe they could not partake in all acts of worſhip to edification.

For the Major, no reaſon can gainſay it, for the Apoſtles and the other Miniſters imployed all thoſe gifts of the Holy Ghoſt, and thoſe divers languages which they had received for the edification of the Church, to the utmoſt, and did improve all opportunities for the converting of the people committed unto their charge, and for the further building of them up in their holy faith, which was p. 178their calling and imployment: and this they could not have done, unleſſe they taught thoſe Nations in their ſeverall Languages; and that they could not do without confuſion, unleſſe they were diſtributed in ſeverall aſſemblies, where they might diſtinctly heare their own Languages. For otherwiſe, as Saint Paul ſaith in the 1 Cor. 14. 23. if men ſhould ſpeak to the people with unknown tongues, if the unlearned, ſaith he, come in and unbelievers, will they not ſay that they are all mad? And therefore Tongues are given for a ſigne, not to them that believe, but to them that believe not. Now they were devout Men in Ieruſalem and Believers; and therefore the Apoſtles and Miniſters were to ſpeake to them ſeverally in their own languages: and for that purpoſe God gave them thoſe Tongues, and that diverſity of languages, that thoſe that were Believers might be more edified, and that the unbelievers and unlearned, & ſuch as belonged unto Gods election, might be convinced and judged of all; and that the ſecrets of their hearts might be manifeſted, that ſo falling down upon their face they might worſhip God, and report that God was in them of a truth, as the Apoſtle there ſaith. So that I ſay for the Major, no reaſonable creature will call it in queſtion.

And for the Major, it is manifeſt out of the Chap. 2. Verſ. 5. &c. and in Chap. 6. Verſ. 1. and Verſ. 2. 4. And for the concluſion, that from the Premiſes doth alſo enſue.

Againe, I thus further argue out of the former Chapters.

That which the holy Scripture in expreſſe words and in diverſe places hath declared unto us that every Chriſtian is bound to believe: but the Scripture in expreſſe words and in diverſe places hath declared unto us, that there were diverſe aſſemblies and congregations of Believers in the Church of Jeruſalem, and that the Apoſtles and all the Believers in Jeruſalem, did continue daily with one accord in the Temple; and that they brake bread from houſe to houſe, and that daily in the Temple, and in every houſe, they ceaſed not to teach and preach Ieſus Chriſt. Ergo, there was diverſe congregations and ſeverall aſſemblies of Believers in the Church of Jeruſalem, where they did daily partake in all the Ordinances, and enjoyed all acts of worſhip.

For the Major, no Chriſtian can deny it. For the Minor, it is manifeſt from 46 Verſe of the 2 Chapter, and Chap. 5. verſ. 12. and verſ. 42. and Chap. 3. verſ. 12, 13. and many more p. 179places that might be produced. And in thoſe places it is not onelyonly ſaid they preached in every houſe, but that they brake bread from houſe to houſe; by which expreſſion all Writers interpret, the holy Communion, and partaking of the Lords Supper: and if it ſhould not ſo be underſtood, we never can reade that any Chriſtians in Ieruſalem beſides the Apoſtles, ever enjoyed all acts of worſhip, eſpecially thoſe that are peculiar to Church Communion.

It is related often that they preached the Word daily in the Temple, which was common to Iewes and Chriſtians (though no Jewiſh worſhip) as all men acknowledge. And by evident Arguments it may be proved, that they never adminiſtred the Sacraments in the Temple, thoſe diſcriminating and diſtinguiſhing Ordinances of the Chriſtian Church; as all the moſt Orthodox Interpreters gather from the enſuing words, where it is ſaid, They continued daily with one accord in the Temple; but when they ſpeake of the Adminiſtration of the Lords Supper, it is expreſſed in theſe words, and breaking of bread from houſe to houſe, which is interpreted by all Divines, of Sacramentall bread; which phraſe and manner of ſpeaking is uſually ſo expounded by all the Learned, upon Acts the 20. verſ. the 7. And our Brethren do not deny this. And it is well known, that the Primitive Chriſtians had their meetings and aſſemblies in private houſes, as by the many places is manifeſt, which I cited but a little before.

Beſides, the Sacrament of breaking bread is no Temple-ordinance; and therefore could not be adminiſ…ed in the Temple with the ſafety of the Chriſtians and Believers: for if they were ſo highly diſpleaſed with the Apoſtles, for preaching Ieſus and the Reſurrection, in the Temple, as it appeareth Acts 4. 2. They would not have ſuffered them to have adminiſtred the Sacraments there. And if Paul was ſo aſſaulted, Acts 21. 28. for being but ſuppoſed to have brought Greeks into the Temple, what would theſe men have done, if one ſhould have brought in a new Ordinance, and a new worſhip and ſervice; and that ſo contrary to their legall rights? Surely the Iewes would never have ſuffered it, neither do the Brethren contend for this.

Now it is well known that in the Primitive Church, if not every day, yet every firſt day of the Week at leaſt, they met together to break bread; that is to receive the holy Sacrament, which was never without preaching, as we ſee in Acts 20. 7. and in the places p. 180above quoted: in which it is ſaid, they dayly brake bread together, and that in ſeverall and particular houſes; and that of neceſſity muſt be; for a few houſes could not have held ſo many thouſands, as all reaſon will dictate: and if they were or could be contained under one roof, yet they muſt be forced to be in diverſe and ſeverall chambers or roomes. So that what is done and ſpoke in the one, the other knowes nothing of it, ſo that they are ſtill ſeverall congregations: as under the roofe of Pauls there are diverſe meeting▪places where Men may partake in all Ordinances, and they are called ſeverall Churches; and they that meet there ſeveral congregations, though under one roof: for the diſtinction of the places under one covert, makes alwayes a diſtinct aſſembly, as it is dayly ſeen in the ſeverall Committees at Weſtminſter; where every Committee of both Houſes have their ſeverall roomes and equall authority, and are yet all but one Parliament, though diſtributed into ſo many ſeverall aſſemblyes. So here, they had ſeverall aſſemblies, and that in ſeverall houſes, as is declared: and reaſon it ſelfe, without any teſtimony of holy Scripture, will perſwade this: for the Apoſtles they all preached, and that dayly; and they muſt have ſeverall roomes to preach in, to avoyde confuſion: for all things in the Church muſt be done in order, and they muſt have ſeverall auditories or aſſemblies, or elſe they ſhould preach to the walls: ſo that if the Apoſtles would all preach; and the people all heare, of neceſſity they muſt be diſtributed into ſeverall congregations and aſſemblyes, to avoyde diſorder; and that there were ſeverall congregations and ſeverall aſſemblies, the places above ſpecified do declare and tell us. So that there is no man that reſolves not to oppoſe all truth that is contrary to his received opinion, but may evidently perceive that there were many congregations and aſſemblies in the Church of Ieruſalem, and yet they all made but one Church, and were govern'd by one Preſbytery; as the many Committees in both Houſes are in divers roomes, and make divers aſſemblies, and have equall power and authority among themſelves; and yet they all make but one Parliament; and all thoſe ſeverall Committees are govern'd by the joynt conſent of the Great Civill Presbytery of the Kingdome, which is all the Parliament, and all this without confuſion, yea, with moſt excellent order and decency.

This is the laſt argument I produced out of the above cited p. 181Scriptures to prove that there were many aſſemblies of beleevers in the Church of Ieruſalem before the perſecution: And concerning this argument Mr Knollys before he comes to anſwer it, makes a little ſucking preamble. His words are theſe.

But the Doctor (ſaith he) hath one argument which is more to the purpoſe then all the other, which I deſire the reader ſeriouſly to conſider: page 64. Thus he.

His Anſwer to this Argument is as followeth, I will ſet down all his own words, which are theſe.

Now I deſire the Reader to conſider how the Doctor proves his Minor, which he ſaith it manifeſt from Acts 2. 46. and chapter the 5. 12. 42. and chapter 3. 11. 12. and many more places that might be produoed. page 64, 65, 66. In all which diſcourſe, the Doctor gives you nothing but his own ſuppoſitions and concluſions, for the proofe of his Minor propoſition, which is his manner of diſcourſing through his booke.

This Argument (ſaith he) I anſwer; Firſt by denying the aſſumption or Minor propoſition, and the reaſon of my denying it is, becauſe the Scriptures produced by the Doctor, do not in expreſſe words declare, that there were divers aſſemblies and congregations of beleevers in the Church of Jeruſalem. The Scriptures quoted do in expreſſe words declare the contrary to what the Doctor would prove. For Acts the 2. verſe 42. 46. All that beleeved were together, and they continued with one accord in the Temple. And Acts the 3. 11, 12. it is expreſly ſaid, that all the people can together to them, in the Porch which is called Solomons. Acts the 5. 12. And they were all with one accord in Solomons Porch. So that theſe Scriptures produced by the Doctor to prove that there were divers aſſemblyes and congregations of beleevers in the Church of Jeruſalem, who met together in ſeverall places at one and the ſame time, upon the firſt day of the weeke where they did partake in all Ordinances, do expreſly prove the contrary, to wit, that the Apostles▪ and all the Beleevers in the Church of Jeruſalem met together with one accord in one place, to wit in the Temple and in Solomons Porch, and brake bread from houſe to houſe, foreign domatim, not foreign per ſingulas domos, and thus they did foreign quotidie day by day, and they continued ſtedfaſt the Apoſtles doctrine, and fellowſhip, and in breaking of bread and in prayers, and all that beleeved …re together: Acts the 2. v. 42, 44, 46. Yea the Doctor himſelfe ſaith in his p. 182Minor propoſition, the latter part of it, That the Apostles and all the Beleevers in Jeruſalem did continue dayly with one accord in the Temple, and that they brake from houſe to houſe; and this ſhall ſuffice for refutation of what the Doctor hath written touching the first propoſition.

Thus profound Mr Knollys confutes my arguments. I have ſet down all his words at large: And as he earneſtly deſired the Reader ſeriouſly to conſider my Argument; So I in like manner intreat him that he would but looke back upon it and adviſedly weight whether there be nothing either in that or any other of my arguments and in all my diſcourſe, but my own ſuppoſitions and concluſions for proofe of what I ſay, as he affirmeth, and whether I have not both Scripture and reaſon for what I ſay through my whole book; and if he ſhall upon mature examination perceive that I have good authority for what I ſay, then let him judg whether or no M. Knollys & all his complices that thus upon all occaſions traduce me, bee not a generation of the accuſers of the brethren, and whether both Mr Knollys and all his confederats be not a company of calumniators & raylors, and Lyers rather then Saints. For I bleſs God I have both Scripture and ſound reaſon for all that I ſay, and I ſpeak it here in the preſence of the great GOD, that if I had ever ſeen the leaſt ground of truth, in all the Scripture of truth, for what they of the congregationall way hold about their Church, I would rather have ſuffered any miſery in the world then ever have opened my mouth againſt their way, much leſſe have written againſt it; but finding it not only a novell Opinion, but hereticall & indeed the very ſourſe of all hereſies and errors, and of dangerous conſequence, and ſuch an one that if it be not ſpeedily looked unto, will not onelyonly bring down the plagues and judgements of God upon the Nation, and overthrow all the Chriſtian Religion and all power of godlyneſſe, but all government in Church and State through City and Country and bring a miſerable deſolation and utter ruine upon the 3 Kingdoms, which God of his infinite mercy and goodneſſe prevent.

And the conſideration of all theſe things, in the preſence of God I ſay it again, and no other, put me upon this imployment to oppoſe the error of the wayes of all the Independents and Sectaries, and in this courſe I am now in, by the grace of God and his bleſſed aſſiſtance I will perſevere in with all my endeavours to the laſt period of my dayes.

p. 183And now I come to reply to what Mr Knollys hath here ſet down by way of anſwer, and although I have formerly given an anſwer to all the fond cavills of the Independents concerning their ſeverall meetings together in the Temple and in Solomons Porch, which the Reader I am confident will ſay is ſatisfactory enough to any that know what reaſon is, yet here again for Maſter Knollys farther ſatisfaction, if he will with any thing be ſatisfied, I anſwer as followeth to what he childiſhly bables againſt this Argument of mine.

This argument of the Doctors (ſaith he) I anſwer firſt by denying the Aſſumption, &c. One would have expected that when Maſter Knollys began with this word firſt, which amongſt learned and rationall men in diſputing, it being a word of relation, hath ever reference to ſome ſecond anſwer at leſt if not a third and fourth; that he had had ſome ſecond and third reſerve of reaſons at leaſt to have fallen upon my argument with, this I ſay all wiſe men would have imagined. And yet there followes neither a ſecond, third or fourth anſwer. But howſoever he may ſpeak nonſenſe by his calling, and by vertue of his Independency, I will take no advantage againſt him for that: I will examine onelyonly the futility of his denyall which he calls a reaſon, which indeede is a meer contradiction not only of himſelfe, but of the holy Scripture and is a giving of the ſpirit of God the lye as at other times, as will forth with appear,

For whereas he ſaith that the Scriptures produced by me do not in expreſſe words declare, that there were divers Aſſemblies and Congregations of Beleevers in the Church of Jeruſalem; and that the Scriptures quoted do in expreſſe termes declare the contrary, it is moſt abominably falſe, and that by his own confeſſion, as we ſhall by and by ſee. For ſhould I grant unto Maſter Knollys which I cannot do for many reaſons ſet down in my foregoing Diſcourſe, That when there were but three thouſand converted and added to the Church, that they might then all meet together in any one place or congregation to partake in all Ordinances, and that when there were five thouſand more added to them, they might ſtill likewiſe all meet together, either in the Temple or in Solomons Porch to hear the Word: I ſay ſhould I to gratifie Maſter Knollys grant him all this; yet it will not follow, that when there were dayly new additions upon additions of other Converts and Beleevers, and p. 184that of many thouſands, that then they could ſtill doe the ſame.

But I cannot grant all this, for it would be againſt all reaſon, and contrary to daily experience, which tels us, that eight thouſand men cannot meet in any one Congregation to partake in all acts of worſhip to edification. Yea, if I ſhould grant this to Maſter Knollys, both hee himſelfe and all his Fraternity would laugh at mee, & all learned men would conclude that I were indeed a mad man, as my brother Burton ſpeakes of mee; for it is moſt certaine, that all the Beleevers and Converts in the Church of Ieruſalem did never all together partake in all Ordinances, and in all acts of worſhip, either in the Temple, or in Solomons porch: for wee never reade that they either baptized or brake bread in either of them: neither would the Magiſtrate have ever indured, or ſuffered it, and yet both theſe were the diſcriminating, and ſealing Ordinances, by which all Chriſtians were diſtinguiſhed from Jewes and Gentiles, and all Vnbeleevers, and it is well knowne that there was no room in any private houſe that could containe ſuch a multitude to partake in all Ordinances to edification (and this my brother Burton accordeth to, ſaying in expreſſe words, that there was no roome or place large enough (to containe them all) and the very Scripture alſo is cleare in this point in many places. Yea, Maſter Knollys aſſenteth to this, though hee takes no notice of what hee ſayes at any time. But becauſe hee perhaps will beleeve himſelf rather then me, and becauſe alſo his Followers and Schollers will give credit to his words, rather then to any reaſons produced by mee, let them I pray heare what hee ſaith.

The Apoſtles and all the Beleevers in the Church of Jeruſalem (ſaith hee) met together, with one accord, in one place, to wit the Temple, and in Solomons Porch, and brake bread from houſe to houſe foreign Domatim, not foreign per ſingulas domos, and thus they did foreign quotidie, day by day, and they continued ſtedfaſtly in the Apoſtles doctrine, and fellowſhip, and in breaking of bread, and in prayer, &c.

Theſe are Maſter Knollys his owne words.

From the which all learned men may eaſily perceive the force of truth, and the weakneſſe and feebleneſſe of errour: for whiles the man labours, to enervate my Argument, he contradicteth himſelfe, and the holy Scriptures, and overthrowes his owne Principles, and confirmes my opinion; for by his owne words it is evident p. 185there were many Congregations and Aſſemblies of Beleevers in Ieruſalem which hee ſtifly denyed. For (ſaith hee) The Apoſtles and all the Beleevers in the Church of Jeruſalem met together with one accord in one place, to wit, the Temple, and in Solomons Porch, and brake bread from houſe to houſe. I deſire the Reader to take notice of his expreſſion, and ſee if there be not only a flat contradiction of himſelfe, but a full confirmation of what my Argument proveth, viz. that there were many Congregations of Beleevers in the Church at Jeruſalem, which hee peremptorily denyed. For ſaith hee, they met together day by day in the Temple, that is one place, and in Solomons Porch, that is an other place, and they brake bread from houſe to houſe, that is in innumerable places more; ſo that for one place we have many aſſigned by him; for they communicated in all thoſe houſes, in all acts of worſhip; for they never brake bread or baptized but they had the word alſo preached; for the Word and Sacraments were to goe together, ſo that where the one was, there was the other, and they neither baptized nor brake bread in the Temple; and a few houſes could not containe ſuch a multitude of people: and therefore ſayes Maſter Knollys, they brake bread from houſe to houſe, and that daily, or day by day; now wee know that they in thoſe dayes brake bread alwayes in the evening, ſo that about one and the ſame time there was every day, or at leaſt every firſt day of the weeke innumerable Congregations and ſeverall Aſſemblies, and that at one time in every houſe at Ieruſalem; and all this I learne from Maſter Knollys, which ſaith, that they brake bread daily from houſe to houſe, that is they had ſeverall Congregations in ſeverall houſes: Ergo, if Maſter Knollys be worthy of credit, or if any beliefe may be given to his words, there were many if not innumerable Congregations of Beleevers every day in Ieruſalem, and ſo hee confirmes my firſt Propoſition which hee hath taken ſo much paines to confute, and declares unto the whole world that hee is a man void of all reaſon and honeſty; and truly if ſuch a worthleſſe Fellow had his due deſerts for his ſeducing of the poore people, hee ought ſeverely to be dealt with; and this might ſuffice to have anſwered to Maſter Knollys, but there yet remaines one whibling cavill made by him to be anſwered unto, who learnedly diſtinguiſheth betweene foreign that is betweene houſe and houſe, and houſes by houſes, and would perſwade p. 186the world that there were ſome great Myſterie, or at leaſt ſome vaſt difference, betweene foreign houſe by houſe, and foreign houſes by houſes; vvhereas indeed if vvee conſult vvith the Originall and with all Interpreters and tranſlations, wee ſhall find that they are all one, and that they tranſlate the word in the ſingular number after the ſame manner, and with the ſame expreſſions, or with words equivalent unto them that they do the plurall, making no difference betweene them; and although I never doubted, but that the word foreign houſe by houſe, or in every houſe, was the ſame that foreign, houſes by houſes, or in all houſes; for ſo they may be tranſlated if wee ſtand rigidly upon the word, though the ſenſe and meaning be the ſame as we ſhall ſee by & by: but I ſay though I never made any ſcruple about the tranſlation ſince I had acquaintance with the original, yet for farther ſatisfaction I have conſulted with all the Interpretations and tranſlations, both in the Latin, French, Italian, Spaniſh, Dutch, Engliſh that I could meet with, and I find them all agreeing in this, that they tranſlate foreign in the ſingular, and foreign in the plurall after one and the ſame manner, and with the ſame expreſſions, and in the ſame words many times, or in language intimating as much, as they that render and tranſlate the plurall foreign per domos, tranſlate the ſingular likewiſe foreign …ira domos, rendering the word both in the ſingular and the plurall, alwayes in the number of multitude: and they that tranſlate foreign in the ſingular domatim tranſlate the plural foreign domatim likewiſe, as they that will conſult with all the Latine Tranſlations upon the ſecond of the Acts, and the 46. verſe, and the 5. of the Acts, and the 42. verſe, where the word foreign is uſed in the ſingular number may ſee; Again if they will turne but to the 20. Chapter of the Acts, and the 20. verſe, there they ſhall find foreign in the plurall tranſlated after the ſame manner the ſingular is by all the Latine Interpreters, that is as they did render and tranſlate the word in the ſingular, ſo they tranſlate it in the plurall, making no difference in their ſignifications but taking them as all one: and ſo in our Engliſh tranſlation, Acts the 2. v. 46. there they tranſlate foreign from houſe to houſe, and in the 5. Chapter, verſe the 42. they render foreign in the ſingular in every houſe, and in the twentieth of the Acts, and the twentieth verſe, where the word is in the plurall foreign they render it there from houſe to houſe, as they did in the ſingular, never making any difference between p. 187the ſingular and the plurall; and ſo the Italian renders the ſingular number foreign in the fift of the Acts, verſ. 4…. per le caſe, and in the 20. of the Acts, v. 20. foreign in the plural, he tranſlates it likewiſe per le caſe, making no difference between the ſingular & the plurall as the Holy Ghoſt doth not, and the ſame I might ſhew out of all the Interpretations. Now it is well knowne that foreign in Greeke when it is joyned with the accuſative caſe, it often, if not ever ſignifies in or through, and being joyned with a word of the ſingular number, it ſignifies as much as if it were joyned with the plurall, as wee may ſee it in the 8. of Luke, verſ. the 1. where foreign is rendred through every Citie. Hee went (ſaith the Interpretation) through every Citie preaching, or hee preached in every Citie, or in all Cities, or through all Cities; and ſo in the 1. of Titus, where Saint Paul ſaith, that hee left Titus in Crete that hee ſhould ordaine Elders, foreign that is tranſlated in Engliſh in every Citie, and by Maſter Knollys himſelfe oppidatim Citie by Citie, which is as much as in every Citie, or in all Cities, or through all the Cities of Crete, and in the fourteenth of the Acts, verſe 23. it is ſaid when they had ordained them Elders, foreign Maſter Knollys himſelfe tranſlates the ſingular there per ſingulas Eccleſias, in every Church, that is to ſay in all or through all Churches; theſe are his own words, as you may ſee it in the third page of his wiſe Pamphlet. So that when it makes for his turne hee can make no difference betweene the ſingular and the plurall; yea hee tranſlates foreign domatim, that is houſe by houſe, which is as much as foreign as houſes by houſes, and per ſingulas domas, for hee that ſaith foreign man by man, ſayes as much as men by men; and therefore hee playes the Iugler, and cheate thus to cloud, the light, that he may put off his baſe wares the better, and to darken the truth with his trifling about words, & al this to ſhew to the people that hee hath ſome skill in the Greeke and Latine, becauſe hee can write the words out of the Text, which every Schoole boy can doe. But I pray ſee how the poore creature troubles himſelfe in beating the ayre; hee ſaith it is in the Originall foreign domatim, they brake bread from houſe to houſe, but it is not foreign per ſingulas domos, that is to ſay they did not breake bread in all houſes, or through all the houſes; Ergo, there were not many Congregations in Ieruſalem, which is a meere wickedneſſe in him to trifle thus: for hee himſelfe a little before tranſlates foreign per p. 188ſingulat Eccleſias, and here hee would make a great difference betweene the ſingular and the plurall: when notwithſtanding in the Originall there is none: for in the twentieth of the Acts, v. 20. there the Holy Ghoſt ſaith foreign in the plurall, which is all one with foreign, but if Maſter Knollis Interpretation be good, that when the word is uſed in the plurall, it ſignifies many Congregations and Aſſemblies, then in the Church of Epheſus by his owne confeſſion there were many Congregations, and yet they all made but one Church within that Precinct; and doubtleſſe ſo it was in Ieruſalem, there were many Congregations there, and yet they all made but one Church: and the truth is ſo evident, that Maſter Knollys his owne interpretation of the word foreign in the ſingular will carry it: for hee tranſlates it domatim, houſe by houſe. Now I appeale to any intelligible man, that knowes but the Engliſh tongue, or any other language, where civility dwels, and barbariſm is baniſhed; whether or no, when the Magiſtrate ſends Meſſengers or Officers to ſearch for any Delinquents, and gives them in charge to ſearch through ſuch a ſtreet houſe by houſe, I demand I ſay, whether the Meſſengers by this their warrant are not in joyned to ſearch every houſe in that ſtreet, & whether houſe by houſe be not to be underſtood every houſe and all the houſes in that ſtreet: and when the Officers returne againe to the Magiſtrate, & relate unto him that according to his command & order they have diligently ſearched houſe by houſe through the ſtreet, doe they not I pray in this acknowledge that they have ſearched every houſe in that ſtreet yea all the houſes? all men that know any thing in reaſon, know, that houſe by houſe, in every ſtreet, or in every Citie, is as much as all houſes in that ſtreet, and in all houſes in that Citie. Now when the word of God ſayes, Acts 2. that the Chriſtians in Jeruſalem and Beleevers brake bread from houſe to houſe, and when in the 5. of the Acts, v. 42. it is recorded, that the Apoſtles daily in the Temple, and in every houſe, or from houſe to houſe, or houſe by houſe (as Mr. Knollys would have it) ceaſed not to teach and preach Ieſus Chriſt▪ It is manifeſtly apparent that in every of thoſe houſes and in all thoſe houſes they had an Aſſembly or Congregation of beleevers, and for ought any thing can be ſaid to the contrary, there might be as many congregations then in Ieruſalem as they had Miniſters and Paſtors there which were in abundance: For none but the Miniſters might adminiſter the Sacrament of Baptiſme and the p. 189Lords Supper: the Apoſtles and the Miniſters of the Goſpell only had the charge to feed Chriſts ſheep and Lambes, ſo that the ſheep and lambes were not to feede their Paſtor? Now all the people under them were either ſheepe or lambs, and they were not to intermedle in thoſe holy Ordinances to adminiſter them, though they might receive them from them; and therefore what the holy Word of God relateth to us, that we are bound to believe: but the holy Word of God relates unto us that in Ieruſalem, and that in the very infancy of the Church, they had congregations and Aſſemblies every day in many ſeverall houſes at one time; yea in every houſe. Ergo, there were many Aſſemblies and Congregations of believers in the Church at Ieruſalem, and that in the very infancy of it: and this Maſter Knollys doth acknowledge; for he confeſſeth they had their meetings day by day, and houſe by houſe, that is to ſay every day and in every houſe they had their Congregations in Ieruſalem, and ſo he is conſtrained to confeſſe that which he had ſo often and peremptorily denied: but ſuch is the force, power, and efficacy of truth as it will breake out of the mouth of the enemie and fly in their faces: for Maſter Knollys doth confeſſe, that beſides their meetings in the Temple and in Solomons Porch, and that daily, they had their meetings alſo houſe by houſe Domatim, ſo that their meetings and congregations in Jeruſalem were numberleſſe, if they were from houſe to houſe. But if neither the Scripture, nor his owne confeſſion, can convince his error, at leaſt let his owne Words take ſome place with him who in the 23. pag. of his learned anſwer hath theſe expreſſions. Some godly and learned men of approved gifts came to ſojourne in this city, and preached the Word both publickly and from houſe to houſe, and daily in the Temples, and in every houſe they ceaſed not to Teach and Preach Ieſus Chriſt, and ſome of them have dwelt in their owne houſes and received all that came unto them &c.

Thus Mr Knollys ſpeaks, and for proof of what he ſaith he quotes the very places of Scriptures in the Margent of his booke that I produced as Act. 2. ver. 46. Acts the 5. 42. Acts 20. verſ. 20. Where from houſe to houſe and in in every houſe in his dialect is all one, which it was not when I quoted it out of the Word of God. And very reaſon and common experience teaches all p. 190men that whereſoever the Independents have their meeting houſes they have a Church or congregation there; and as many meeting houſes as they have, ſo many Churches ordinatly they have, witneſſe Toleration-ſtreete, which they call the holy ſtreete I meane Coleman-ſtreete, which an Independent one day meeting me paſſing through it, tould me was the Saints ſtreete, and that their were more precious Churches in that ſtreet then in all England beſides, and he did confidently believe it. And I was no ſooner paſſed from him, but turning on the right hand I ſaw many of the Independents going into the Nags-head a Taverne a little above Coleman-ſtreete; there they call their Parliament, and make Committees and Chayre-men, for preparing of buſineſſes for the great Councell, and for the adviſing of them what to do, and there they order how they will deale with the Presbyterians; and this is one of their meeting houſes alſo whither the Saints reſort upon all occaſions to conſult together about the affairs of the Church & State, and that is the holy drinking Schoole of the Saints, for they ſay, they are all Saints, and to the pure all things are pure; and therefore they muſt have a pure drinking Schoole. But paſſing from Toleration-ſtreete and leaving their drinking ſchoole and they together: Let us conſider their practices and what Maſter Knollys ſaith, who tells us that ſome godly and learned men of approved gifts came to Sojourne in this City and preached the Word of God both publickly and from houſe to houſe, and daily in the Temples and in every houſe, they ceaſe not to teach and preach Jeſus Chriſt. I demande of any of the Independents now, whether or no, whereſoever any of thoſe gifted men preach, they have not a congregation to preach to; and whether or no whereſoever any of them hath a gatherd Church (as they call it) he hath not there …n his meeting houſe a Congregation and aſſembly, and whether or no whereſoever they have preaching of the Word and breaking of bread amongſt them they have not a Church or Congregation there? I am confident they will none of them deny it: Yea they will acknowledge that in as many places as the Word of God is preached amongſt them, and the Sacraments adminiſtred, that in all thoſe they have a ſeverall Church, congregation, and aſſembly & this very reaſon will dictate unto any man. And therefore if in this City there be many Congregations and aſſemblies in all thoſe places where p. 191they preach publikely, and from houſe to houſe, and in every houſe; not onelyonly becauſe Mr Knollys ſaith it, but becauſe every mans reaſon will convince him of it: after the ſame manner every man will conclude, That in the Church of Ieruſalem there was many Congregations and Aſſemblies; for the Scripture relates, That the word of God was preached publikely in the Temple and in Solomons Porch, and that the Saints brake bread from houſe to houſe, and that the Apoſtles ceaſed not to teach and preach Ieſus Chriſt in every houſe; and therefore all Chriſtians are bound to beleeve this becauſe the mouth of the Lord hath ſpoke it, yea and it is acknowledged by Maſter Knollys; from all which it doth now evidently appear to all the world, that there were many Congregations and Aſſemblyes of beleevers in the Church of Ieruſalem, which Mr Knollys notwithſtanding doth wickedly deny, affirming there were no more beleevers in Ieruſalem, then could all meet in any one place, and ſo he not onelyonly contradicts himſelfe and fights againſt the very light of reaſon, but which is more he gives the ſpirit of God the lye, and therefore he ought by all thoſe of the ſeven Churches to be ſeverely dealt with as a wicked impoſtor and deceiver and ought indeeed to be thrown out of all their Congregations as a jugler and a falſe prophet.

Having thus evidently proved that there were many Congregations in the church of Jeruſalem, before the perſecution: I will by Gods aſſiſtance make good that there were alſo many Aſſemblyes under the perſecution, and after the perſecution; and this I do the rather undertake, becauſe ſome of the brethren have ſaid that howſoever it could be proved that before the perſecution there were many ſeverall Aſſemblies: yet by reaſon of the diſperſion of the beleevers, the Church of Ieruſalem was ſo waſted and ſcattered that there were no more left then could all meet in one Congregation. And were it ſo, that after the ſcattering of the Beleevers and Chriſtians in Ieruſalem, it could never be evinced and made good that there were more then could meet together in one place: yet all this were nothing for the enervating of the argument: for we muſt ever look upon the firſt conſtitution and government of the Church, and what it was originally and by divine conſtitution, and not what it was accidentally and through perſecution and oppreſſion and by the violence of men: for governments of Churches are often changed from their Primordiall State through many p. 192caſualties as it happened often in the Church of the Jewes: and therefore in all reformations things are to be reduced to the firſt rule and originall pattern: and we are not to look upon them as by occaſion they vary and change through the injury of the times.

And therefore if we look into the Church of Ieruſalem as ſhe was in her youth and in her moſt flouriſhing age, we ſhall finde her conſiſting of divers Congregations and many Aſſemblies, and all them governed by a Common Councell and joynt conſent of a Presbytery, which muſt be the patterne of all Church Government to the end of the world, if wee will in our Reformation conforme our ſelves to Gods Ordinance and to the firſt conſtitution.

But becauſe I ſay they think it ſo difficult a thing to prove many Congregations in Jeruſalem after the perſecution, I will now God willing make it evident; and not onelyonly after the perſecution, but even in, and under the perſecution: and I will do it firſt out of that very place our brethren bring againſt us, and by which they labour to evince the contrary: the place is in the 8. of the Acts verſe 1, 2, 4. In theſe words, And at that time there was a great perſecution againſt the Church which was at Ieruſalem; and they were all ſcattered abroad through the Regions of Iudea and Samaria, except the Apoſtles, verſe 3. As for Saul he made havock of the Church, entring into every houſe and haling men and women, committed them to priſon. Therefore they that were ſcattered abroad, went every where preaching the word: From whence the brethren gather, that there were no more beleevers left, than could meet in one Congregation.

Before I come to prove my Aſſertion, I muſt give ſome Reaſons to evince and make good, that this diſperſion and ſcattering of the Beleevers here ſpoken of, was not ſo generall and univerſall and ſo great, as that there might not yet remain more Congregations in Jeruſalem, and more people then could poſſibly meete in any one place or two: for perſecution is the bellowes of the Goſpell, which blowes every ſpark into a flame: ſo that this their diviſion proved their multiplication at home and abroad, as wee ſhall ſee after I have ſet down my Arguments and Reaſons, ſo that it was no cauſe why we ſhould conceive that there were fewer aſſemblies in the Church of Jeruſalem then before; for although p. 193I ſhould grant that this perſecution was very great in reſpect of the intention of the perſecutors, as reaching to impriſonment and death of all ſorts, chap. 22. verſe 4. and although I ſhould likewiſe accord, that in regard of the extent of it, it reache…h to all ſorts both Preachers and Chriſtians, becauſe it is ſaid, They were all ſcattered abroad through all the Regions, &c. except the Apostles, both which notwithſtanding I cannot yeeld unto for ſome reaſons following: but I ſay ſhould I grant all this, yet I affirme that this perſecution rather made more Congregations in Ieruſalem then fewer then there were before, though they might be ſmaller and leſſer, then ſo, to waſt them and bring them to ſuch a paucity, as they might all meet in one Congregation: for this their diviſion was a cauſe of their multiplication at home and abroad, as I ſaid before, and will afterwards appear.

And even as it was here in England in the time of the Prelates power, when any aſſembly of thoſe they called Puritans, were at any time found together, they were haled before Authority, (as the whole Kingdome can witneſſe) and theſe people were all ſcattered; yet ſo, as they ſtill had their meetings in leſſe numbers; and whereas before they met perhaps a hundred in a company, now this hundred was divided into three or four ſeverall aſſemblies, which were ſo many ſeverall Churches; for in all theſe they enjoyed all the acts of worſhip, and did partake in all the Ordinances as fully as if they had been in the moſt crowded aſſemblyes; but this they did for their own ſafety, and that there might not be ſuch notice taken of them: for commonly if men ſee a good company of people goe into a houſe, and none of them come out again, they will by and by gather, that there is ſomething there to be done, more than ordinary; and that there is ſome exerciſe of Religion, or ſome conſultation and plotting about ſome deſigne or other; and therefore it ſtirs up the people to take more notice of it, and then they begin to examine the occaſion of that concourſe, and to pry into their proceedings: whereas, if they come but in ſlender companies, they conceive it to be ſome ordinary entertainment, and think no farther of it; ſo that they then more peaceably enjoy the ſociety and fellowſhip one of another, without any interruption, which they could not ſo well have done, if they had come in greater aſſemblies and companies.

p. 194And even ſo it was among the Beleevers and Chriſtians in Ieruſalem, in that perſecution; they could not now meet in the Temple, nor poſſibly at their wonted meeting houſes, and yet even then they had their aſſemblies; no terrours could make them forſake the companying of themſelves together. For in that perſecution that is ſpoken of in the 12. of the Acts, we finde the Church aſſembled in ſeverall places; for they were praying in the houſe of Mary, verſe 12. there was one Congregation, to which Peter comes and relates unto them the manner of his delivery, and bids them go and tell it James and the brethren; and there was another aſſembly; and without doubt Peter went unto a third: for he would not goe among the enemies: and it ſtands with all reaſon, that in this perſecution alſo, they were as zealous as then, and therefore did not forſake the aſſembling of themſelves together. Neither would the Apoſtles be idle, who gave themſelves continually to prayer and the miniſtring of the Word, which they could not have done if there had been but as many Chriſtians in Ieruſalem as could all have met in one place and in one Congregation; for one or two of the Apoſtles could have preacht unto them all, and then to what end or purpoſe did all the other Apoſtles tarry in Ieruſalem (who in all their motions and ſtayes, were directed by the Spirit of God) unleſſe it were to comfort and ſupport the Church there, in the heat and rage of this perſecution, when they had ſcattered their other teachers from them? From all which it may evidently appear, that there was a very great multitude of beleevers at this time in Ieruſalem, and that they were not diminiſhed or ſcattered, though all their Paſtors and Miniſters, ſaving the Apoſtles, were.

And I have very good reaſon to induce me to beleeve, That this perſecution did not extend to all Chriſtians promiſcuouſly, and that all the Beleevers were ſcattered and diſperſt except the Apoſtles, as our brethren conceive. For if wee conſider the uſuall method of the perſecuting Jews, and the manner and cuſtome of all the enemies of the Church in all ages, wee ſhall ever obſerve that they chiefely aymed at the taking away and extirpating of their teachers and Miniſters, and thoſe that inſtructed them. So the Iews malice was greateſt againſt the Prophets in all ages, as we may ſee Matth. the 5. verſe the 12. For ſo they perſecuted the Prophets: and in the 23. of Matthew, our Saviour ſaith, verſe 29. Woe unto p. 195you Scribes and Phariſees hyprocrites, becauſe ye build the tombes of the Prophets, and ſay, if we had lived in the dayes of our Fathers, wee would not have been partakers with them of the blood of the Prophets; and therefore ye witneſſe unto your ſelves, that ye are the children of them which killed the Prophets. Wherefore behold I ſend unto you Prophets, and wiſe men, and Scribes, and ſome of them you ſhall kill and crucifie, &c. Here our Saviour Chriſt declares what method they had formerly uſed in their perſecutions; and that was chiefely to perſecute their teachers, and what method they would for the future take, and that was principally To kill and crucifie, the Prophets, Wiſemen, and Scribes; which Propheſie of Chriſt, was here in this perſecution manifeſtly fulfilled: for here it is ſaid, They were all (viz. their teachers) ſcattered abroad and perſecuted, except the Apoſtles. It was I ſay ever the method and cuſtome of perſecutors to ayme principally at the rooting out and taking away of thoſe they ſuppoſed were ableſt to teach and inſtruct the people, and this enraged them againſt Iohn the Baptiſt and Chriſt himſelfe; and that made them at this time ſo miſchievouſly to perſecute their Miniſters and Teachers. Neither do I read in all the New Teſtament, before thſs perſecution, that as yet they were come to the maſſacring of the common people; they had ſlain the Lord of Life, and ſtoned Stephen; and after in the 12. of the Acts we read, How Herod ſlew James, and becauſe it pleaſed the Jews, he proceeded to take Peter: they alwayes had their eyes upon their teachers and haled them to priſon, as they did Peter and Iohn in the 4. of the Acts; but for the people, the onelyonly puniſhment they under-went, till this perſecution, was this, That they were cast out of the Synagogues, if any of them did publickly profeſſe Chriſt.

Indeed in this perſecution their violence extended to the haling of men and women to priſon; But before, we read of no violence offered unto the people; onelyonly they railed on them, reviled, and reproached them, as all wicked men, whoſe tongues are ſet on fire from Hell, uſe to do, on all the generation of the juſt.

The ſame method did the Prelates here in England uſe; they chiefly and more principally perſecuted the faithfull and painfull Preachers and Miniſters every where, and ſuch as they thought beſt able to inſtruct the people, and ſelected but here and there ſome p. 196private families for to ſcare others, and this method Antichriſt and his complices had learned from the devill and the Jewes. So that when it is ſaid they were all ſcattered except the Apoſtles, it is to be underſtood that all their Preachers and Teachers, the Apoſtles only excepted, were ſcattered; For the word all in this place, muſt be underſtood, either of all the Beleevers, or of all the Teachers and Officers in the Church of Ieruſalem, except the Apoſtles. But it cannot be underſtood of all the beleevers, that they were all ſcattered; and therefore it muſt be underſtood of all the Teachers, and that for many reaſons.

The firſt, if all the beleevers had been ſcattered and none left, to what end then ſhould the twelve Apoſtles have remained in Ieruſalem? They were not to Preach to the walls, neither would they have remained there idle, but would rather have ſhaken off the duſt of their feet, (as Chriſt commanded them) for a witneſſe againſt them, Luke 10. And would have departed and have gone away with the reſt of the Teachers, as all good reaſon perſwades.

A ſecond reaſon is; becauſe if this particle all be alwayes exceptive or taken to the utmoſt, and in the largeſt extent, as ſome of the brethren imply and would have it; then there ſhould not one believer have been left in Ieruſalem beſides the Apoſtles, which is expreſly againſt the Text, for verſ. 3. It is ſaid, That Saul brake into houſes, haling men and women, committing them to priſon, and this he did at Ieruſalem at this time, as he acknowledgeth himſelfe Acts 26. ver. 10. And therefore of neceſſity it muſt follow, That all the beleevers were not ſcattered abroad, for ſome of them were in priſon in Ieruſalem. And for ought I can gather, all the reſt were in their ſeverall houſes, or elſe the Apoſtles could have had no harbour: for if all their friends had been ſcattered by this tempeſt, and if all the ſheep had been drove away and the whole flock diſperſed, their Paſtors without doubt would have followed them: for he would be counted a very bad Shepherd that ſhould not follow or look after the poor ſheep that were ſcattered by the Wolves.

Neither can we imagine that the Apoſtles that were the Paſtors of the flock of Jeſus Chriſt, and to whoſe care he had committed his ſheep and his Lambes, with a ſpeciall charge that they ſhould feed them, would relinquiſh their care and chooſe rather to dwell amongſt a company of Wolves, from whome they p. 197could expect no faire meaſure, then amongſt the ſheepe: But in that all the Apoſtles ſtill remained in Ieruſalem, I rather gather, and that without all controverſie, they continued there for this very purpoſe, that they might comfort and ſupport the Church there, and refreſh the Beleevers in this heate of Perſecution, when they wanted the helpe of their other faithfull Miniſters and Paſtors.

Thirdly, it is very evident from the Text, they were onelyonly the Preachers that were ſcattered; for verſe 4. It is ſaid, That they that were ſcattered went every where preaching the Word, which expreſsion in the Originall, as may be proved by innumerable places, ſignifieth ſuch teachers as were Miniſters by Office, and ſuch as preached by way of Sermons to a multitude, though they might likewiſe in private conference inſtruct, which their publike Miniſtery did not exempt them from. And although private Chriſtians may teach and inſtruct one another, as Aquila and Priſcilla taught Apollos, and as all Chriſtians are commanded to inſtruct one another, Col. 3. verſe 16. Yet this text ſpeaks not of ſuch a teaching, but of preaching, They went every where, ſaith the Scripture foreign, preaching the Word. For teaching may be an act of Charity, but preaching is an act of Office; for how can they preach except they be ſent? Rom. 10. So that by vertue of their Office, they might both publikely preach, and in private converſe alſo inſtruct others whereſoever they came, whether they were ſent out by perſecution or by miſſion. As I do conceive of any of thoſe Godly Miniſters that were not many yeares ſince, drove from their habitations, and that were perſecuted out of their places by the Prelates, that they might have preached publickly in any Congregation as Miniſters and men in Office, and might alſo have inſtructed privately; but the one was an act of duty as it was their Office, and the other of love and charity. And ſo may a well gifted private Chriſtian inſtruct and teach others upon occaſion, and in private conference, which is an act of love; but hee cannot properly be ſaid to Preach, which is an act of one in Office, and belongs onelyonly to the Presbyters and Paſtors, and ſuch as for their ſufficient learning and abilities are called unto the Miniſtry and ordained and ſet apart to this Office: and ſuch onelyonly were thoſe that were ſcattered, except the Apoſtles: and by all probability theſe Miniſters and Preachers that wee p. 198ſcattered were thoſe that were at the chooſing of Matthias, the ſeventy Diſciples and many more. So that for ought I can gather, all the beleevers in Ieruſalem, yet remained in their ſeverall habitations and dwellings, except thoſe that were haled to priſon. And therefore of neceſſity there muſt bee many Aſſemblies and Congregations yet in Ieruſalem, that made all the Apoſtles abide and continue ſtill among them all, which makes exceeding ſtrongly to prove, that there were innumerable multitudes of Beleevers ſtill in Ieruſalem, which of neceſsitie were forced to divide their aſſemblies into more diſtributions and leſſe Congregations then formerly, and therefore rather multiplyed their aſſemblies then otherwiſe, that by ſuch Privacy they might avoide perſecution, as in our times, good Chriſtians here in London were wont to doe, when the Prelates were in their ruff. But out of this place I thus argue.

Where there were twelve of the moſt able, painfull, and diligent Preachers in the world, and that gave themſelves continually to prayer and the Miniſtery of the Word, and at ſuch a time as there was moſt need of preaching, and when they could not publikely come together, by reaſon of the Perſecution, and where there were innumerable multitudes of beleevers of all nations to be taught and preached unto in their ſeverall Languages and tongues; there of neceſſity there muſt be ſeverall Congregations and aſſemblies for the imployment of them all, both Preachers and hearers. But in the Church of Jeruſalem in the time of the hotteſt perſecution, there were the twelve Apoſtles, the moſt able, painefull, and diligent Preachers in the world, and that gave themſelves continually to prayer, and the Miniſtery of the Word, and when they could not publickely come together, by reaſon of the perſecution, and where there were innumerable multitudes of beleevers of all nations to be taught and preached unto in their ſeverall Languages and tongues. Therefore of neceſſity there muſt be ſeverall Congregations and Aſſemblies for the employment of them all, both Preachers and hearers.

For this Syllogiſme, all and every part of it, is ſo cleared by what hath formerly beene ſaid, as I am moſt aſſured, no rationall man will call either of the Propoſitions in queſtion. But from the former place I thus further argue.

Where there were ſuch multitudes of beleevers of all Nations and Countries, ſtill remayning even in the hotteſt time of perſecution, as p. 199had for many years imployed and continually taken up above an hundred painefull Miniſters and Teachers, there they could not all meet together in any one place or roome, but of neceſſity muſt bee diſtributed into divers Congregations and aſſemblies, if they would all be edified; and much more now they were forced unto it, if they would avoyd Perſecution, and provide for their owne ſafety: But in the Church of Ieruſalem in the hotteſt time of Perſecution, there were ſuch multitudes of Beleevers of all Nations and Countries ſtill remayning, as had for many yeeres imployed and continually taken up above an hundred painefull Miniſters and Teachers: Ergo, they could not all meet together in any one place or roome: but of neceſſity muſt be diſtributed into divers congregations and aſſemblies, if they would all be edified, and much more now were they forced unto it, if they would avoid perſecution, and provide for their owne ſafety.

The Major of this Syllogiſme by the very light of nature and reaſon, which we may not in a matter of diſputation eſpecially relinquiſh, is manifeſt and evident. For the Minor it is alſo apparent from the foregoing diſcourſe: by which it is proved, that their Preachers only were ſcattered, and all thoſe Miniſters that were at the chooſing the Apoſtle Matthias, chap. 1. and many more that inſtructed the people: but for the people and beleevers, they remayned ſtill in Ieruſalem; the concluſion therefore is firme. But I will now goe on to evince, that after the perſecution, there were more beleevers ſtill in the Church of Ieruſalem, then could all meet in any one place and room together: and therefore of neceſsity, they muſt be diſtributed into many Congregations and Aſſemblies: And for proofe of this Aſſertion, the places following will ſuffice: and firſt that in the 9. chap. of the Acts, verſe 31. Then had the Churches reſt through all Indaea and Galilee and Samaria, and were all edified, and walking in the feare of the Lord, and in the comfort of the Holy Ghoſt, were multiplyed. Out of which words it may evidently appeare, that perſecution is but the bellowes of the Goſpel; and that which the enemies of the Goſpel thinke to be a meanes of extinguiſhing the light of it, makes it but more gloriouſly ſhine forth, and the farther to ſpread its rayes: for by blowing and puffing at it, they ſpread it the more, and extend it here and there farther abroad; as wee ſee by this perſecution and ſcattering of thoſe Preachers and Miniſters of the Goſpel: for p. 200this their diſperſion, by which the perſecutors had thought to have waſted the Churches, was an occaſion of the multiplication of them, and the cauſe of the increaſing of Beleevers every where.