The Utter Routing of the Whole Army of All the Independents and Sectaries, Pages 200-299 (1 of 3)

The Utter Routing of the Whole Army of All the Independents and Sectaries · Pages 200-299 (1 of 3)

p. 200And here wee may alſo obſerve, That by how much more the rage of the enemy is great and violent, by ſo much it is leſſe durable; for this great perſecution was but ſhort. And it cannot be conceived, but they who were ſcattered by perſecution, would upon the ceaſing of it, returne againe to Ieruſalem, as moſt people commonly do, t…eir owne Countries, Cities, and places of habitation after perſecution. And this alſo muſt needs be a great Argument, to induce others to the love of that Religion, which they ſee God ſo much favoureth the Lovers and profeſſors of; the which the Lord ſo preſerveth, comforteth, and followeth with ſo many mercies, and upholdeth in all their afflictions and tryals, never forſaking nor never leaving them. But if thoſe that were ſcattered had never returned, that maketh nothing for the weakning the truth of this Propoſition, that there were many Congregations and Aſſemblies ſtill in the Church of Ieruſalem; for this Text proveth that it was not decreaſed after the diſperſion. Out of the which words I thus argue.

That Church before the Perſecution and Diſperſion of whoſe Miniſters and Paſtors, was ſo numerous and had ſuch multitudes of Beleevers in it, of all Nations, as they could not all meet in any one plaee or roome, for edification, and to partake in all acts of worſhip, but were forced to preach in divers and ſundry places, as in the Temple, and from houſe to houſe; and after the perſecution ceaſed and the Church had reſt, was greatlier yet multiplied then before; and whoſe companies were more & more in number increaſed, they of neceſſity could not al meet together in any one place or room for edification, and to partake in all acts of worſhip, but muſt neceſſarily be diſtributed into divers and ſundry Congregations and Aſſemblies if they would all bee edified. But the Church of Jeruſalem, before the Perſecution and Disperſion of her Miniſters and Paſtors, was ſo numerous and had ſuch multitudes of Beleevers in it of all Nations, as they could not all meet in any one place or roome for edification▪ and to partake in all acts of worſhip; but were forced to preach in divers and ſundry places, as in the Temple, and from houſe to houſe; and after the Perſecution ceaſed and the Churches had reſt, was greatlier yet multiplyed than before: and whoſe companies were p. 201more and more in number increaſed. Ergo, Of neceſsity after the Perſecution there were more beleevers in the Church of Jeruſalem, then could all meet together in any one place or roome for edification, and to partake in all acts of worſhip, but muſt neceſſarily bee diſtributed into divers Congregations and Aſſemblies if they would bee edified.

For the Major beſides common underſtanding and ordinary reaſon which confirme it, it is manifeſt from the 2, 3. and 5. Chapters of the Acts, which in expreſſe words ſignifieth, That they met daily in the Temple, and from houſe to houſe, yea in every houſe, and therefore that is true and out of all doubt: and for the Minor it is evident from the place above cited, where it is ſaid, The Churches, (that is to ſay, all the Churches in Iudea, of which Ieruſalem was the Mother Church) were multiplyed, the word in the Originall foreign ſignifieth properly an increaſe in number and multitude, and not in meaſure; and is ſo to be underſtood in this place; and cannot being applyed unto perſons, bee otherwiſe taken, whatſoever it may of ſinnes and graces; and then alſo the word is capable of this conſtruction, as may be proved if need required: ſo that the concluſion doth follow.

And truly that of Saint Paul in the firſt of the Galatians is an excellent Argument to evince that there were more Congregations in Ieruſalem then one, where proving that hee had not received the Goſpel which hee preached, from men, but from God, hee uſeth this reaſon; That if hee had received it from men, it muſt bee from the Iewes, and from the Apoſtles; for the Gentiles were ignorant of it, and hee was to carry the Goſpel unto them, and therefore they could not teach it him; and to prove that hee received it not from the Apoſtles; hee thus ſpeaketh of himſelfe.

When it pleaſed God to reveale his Sonne unto mee, that I might preach him amongſt the Heathen, I immediately I conferred not with fleſh and blood, neither went I up to Ieruſalem, to them that were Apoſtles before me; but I went into Arabia; Then after three yeares I went up to Jeruſalem, to ſee Peter, and aboade with him fifteene dayes; but other of the Apoſtles ſaw I none, ſave James the Lords Brother.

Out of the which words beſides the ſingular teſtimony wee have that the preaching and writings of Saint Paul, are the Goſpell p. 202of Ieſus Chriſt, and the Word of the living God, againſt the Papiſts: we may evidently gather againſt the Independents, that after the perſecution there were more believers in Ieruſalem then either did or could all meet in one place: for in ſaying that he was with Peter fifteen dayes, but in all that time ſaw none of the Apoſtles ſave Iames, this I ſay, is a ſufficient Argument to prove more Congregations and aſſemblies of beleevers in the Church of Ieruſalem, which ſo imployed the Apoſtles in their ſeverall Miniſteries asthey had not ſo much ſpare time to viſit Paul, and that Paul alſo was ſo taken up in preaching there, that he had no leiſure to viſit them. And for the diligence of the Apoſtles in their Miniſtry it is ſaid in the ſixth of the Acts, That they gave themſelves continually to prayer and to the Miniſtery of the Word: and therefore they were never idle; and that the Apoſtles either all or the moſt of them continued reſident for many years in Ieruſalem, before they diſtributed themſelves into ſeverall Nations and Countries; and that very few of them were ſent abroad, there are frequent teſtimonies in the Acts of the Apoſtles; neither as yet did I ever hear it ſcrupled, or call'd in queſtion, whether the Apoſtles were then there or no, when Paul was at Ieruſalem; for it is taken pro confeſſo, that either all or the moſt of them were at that time in Ieruſalem: neither doth Saint Paul ſay, I ſaw none of the other Apoſtles becauſe they were abſent, or were gone to Preach the Goſpell in other places. And for Saint Paul we reade, that whereſoever he came, he went into their Synagogues and into their Aſſemblies to Preach, and that he preacht from houſe to houſe: and he that gave ſo ſtrict a charge to Timothy (and in him to all Miniſters) that he ſhould Preach in ſeaſon and out of ſeaſon; he himſelfe without all doubt, would not neglect his duty, who in the 20. of the Acts, ſets his owne example before all the Preſbyters for their imitation in their diligent preaching, and he ordinarily preached by the day and by the night, as is manifeſt out of the ſame Chapter and many other places; and ſurely the time he remained with Peter in Ieruſalem, he was as diligent in Preaching, as he was in any of the other Churches; and he profeſſeth of himſelf that the care of all the Churches lay upon him, & that he laboured more then all the other Apoſtles in their particulars: p. 203ſo that it ſtandeth with all reaſon, that while he was in Ieruſalem he was very ſedulous in Preaching, as who had both ſtrength of body, and Gods ſpeciall aſſiſtance, and his immediate inſpiration alwayes to help him in his Miniſtery; ſo that I conceive, as of charity I am bound, that Paul was daily in one aſſembly or other: now if there had been at that time, no more beleevers in Ieruſalem then could have met in one place, congregation, and Aſſembly, then of neceſſity Paul muſt have ſeen the other Apoſtles there, as well as Peter and Iames (for they alſo were good Church-men, to ſpeake a little in the Prelats dialect) and they never left the Word, but were alwayes taken up either in praying or preaching amongſt them in the Temple, and from houſe to houſe, yea in every houſe: and if there had been but one Congregation or Aſſembly of beleevers in Ieruſalem, the Apoſtles would daily upon all occaſion have been with their flock: Now in that Paul ſaw them not in all that time he was in Ieruſalem, it is evidently apparent there were more Congregations of beleevers in the Church of Jeruſalem then one, and more Chriſtians then could all meet in any one or a few places.

But to proceed to a place or two more for the further confirmation of this truth Acts 12. verſe 24. It is ſaid there, that the word of God grew and multiplped. Here alſo we have another good effect of a new ſierce perſecution in Ieruſalem; it increaſed the number and multitude of Believers there after the Perſecutor was taken away, For the Word of God grew and multiplyed, ſaith the Holy Ghoſt. Out of which words I thus argue.

Where the Word of God daily more and more grew and multiplyed after the perſecution, that is to ſay, where there were more multitudes and greater numbers of Believers added unto the Church; through the Miniſtery and preaching of the Goſpell then was before; which notwithſtanding was then ſo numerous, as they could not all meete in any one place or roome, to enjoy all the Ordinances to edification, there of neceſſity they muſt be diſtributed into diverſe aſſemblies and congregations to enjoy all the Ordinances to edification. But in the Church of Ieruſalem after a double perſecution, the Word of God daily more and more grew and mnltiplyed; that is to ſay, there were more multitudes and greater numbers of Believers added unto the Church through the miniſtery p. 204and preaching of the Goſpell by the Apoſtles then was before: which notwithſtanding was then ſo numerous, as they could not all poſſibly meet in any one place and roome. Ergo, there was a greater number of Beleevers after the Perſecution then before: and therefore of neceſſity they could not all meete in any one place or roome to communicate in all the Ordinances, but muſt be diſtributed into ſeverall Congregations and Aſſemblies if they would all be edified.

For the Major I conceive it is ſo evidently clear as no man of ordinary underſtanding will not ſee the truth of it. For the Minor, the Text proveth it: and if we will compare Scripture with Scripture, the truth of it will by and by be out of controverſie, for in the 15. of Iohn verſe 16. Our Saviour ſpeaking there to his Diſciples, ſaith, I have choſen you and ordained you that you ſhould go and bring forth fruite, and that your fruite ſhould remaine: that is, I have choſe you to preach the Goſpell and convert men, which is the fruite of preaching the Word; and cauſeth the multiplication of Beleevers, for Faith commeth by hearing, Romans 10. Now this Scripture is here fulfilled, for it is ſaid, that the Word of God grew and multiplyed; that is, it brought forth the great fruite and increaſe of multitudes of Beleevers, and converted many, notwithſtanding all the perſecutions that were raiſed againſt it and the Church. So that the concluſion muſt neceſſarily follow from the premiſes, and it is moſt apparent, that there were many Congregations of Beleevers in Jeruſalem after the Perſecution. But in the 21 Chapter, 20 Verſe. there is a place that putteth an end to this Controverſie; and with the which I will conclude my firſt aſſertion. In theſe words, Thou ſeeſt Brother (ſaith Saint James, and the Presbyters of Jeruſalem to Saint Paul) how many ten thouſands (for ſo it is in the Originall, foreign) of Jewes there are which beleeve, and they are all zealous of the Law: In this place the Evangeliſt ſpeakes of the Inhabitants of Ieruſalem that were Beleevers, and had their abode there, and not of ſtrangers, as our Brethren ſuppoſe; and ſuch as they conceive were come up to Jeruſalem at that time to the feaſt of Pentecoſt, at which they thinke Paul then was: which opinion of theirs might be confuted with many reaſons, if it were neceſſary; ſome of the which p. 205I ſhall briefly ſet downe. As firſt, it is well knowne that the feaſt of Pentecoſt laſted but one day, and that in the time of Wheat-harveſt, when ordinarily but few came to Jeruſalem. Beſides none of the Jewes that lived out of the Countrey of Judaea, and the confines of Iſrael, were enjoyned to come to that feaſt, or any other of the feaſts ſo farre as I remember; neither indeed could they, dwelling in ſuch remote countryes; except they ſpent all their time in running about. So that as I conceive is was arbitrary in the Iewes, that dwelt in other countries, whether they would come or no to all thoſe ſeverall Feaſts: though I have this opinion of ſome of the moſt zealous of them, and beſt ableſt and richeſt of them, and that had time and leaſure, that they would ſpare neither paines nor coſts, ſo they might enjoy the Ordinances and the ſociety of their Brethren. Beſides we reade but of very few ſtrangers, that were at Ieruſalem at this time when Paul was there, and they were them of Aſia, which were perſecutors rather then believers, as the ſtory relateth, verſe 27, 28. Now the multitude of which there is mention made in this place in the 22. verſe, they were all Believers, and were inhabitants, and ſuch as were well knowne to Saint Iames and the Presbyters, and were all ſtrangers to Paul; and ſuch as had onelyonly heard that Paul taught all the Jewes that were among the Gentiles to forſake Moſes, &c. And therefore none of theſe many ten thouſands were of the believing Iewes amongſt the Gentiles: for they are clearly diſtinguiſhed from them: for it is ſaid, that thoſe Myriads of believing Iewes were informed that Paul taught all the Iewes among the Gentiles, &c. They then were informed that Paul had taught others. The Iewes among the Gentiles were they who Paul had ſo taught, and how could they be in the number of them that were informed? Had they neede to be informed by others what Saint Paul had taught themſelves? Therefore they muſt needs be the believing Iewes of Jeruſalem, and the inhabitants and dwellers there. So that out of the Text I thus argue.

Many ten thouſands of Believers could not all meet at any one time, or in any one place or congregation to enjoy all the Ordinances to edification; but of neceſſity muſt be diſtributed into diverſe and ſundry congregations and aſſemblies, if they would partakes p. 206in all acts of worſhip and be edified. But in the Church of Jeruſalem after all the perſecutions, there were many ten thouſands believers. Ergo, they could not all meet together at any one time, or in any one place or congregation, for the enjoying of all acts of worſhip to edification; but of neceſſity muſt be diſtributed into diverſe and ſundry congregations and aſſemblies, they would partake in all the Ordinances, and be edified.

For the Major all reaſon will aſſent unto it; for the Minor, the text it ſelfe confirmes it; neither doth the word Myrias or Myriades ever expreſſe leſſe then ten thouſand, as might out of many places of Scripture be proved and divers authors. And truly to any man but of an ordinary underſtanding it would ſeem ſtrange, yea an incredible thing that Jeruſalem the Theater of ſo many miracles and where there were twelve Apoſtles, and the moſt of them for the moſt part reſident, and ſo many famous Preachers and Preſbyters, and who at the firſt beginning of their Miniſtry, after they had received the gifts of the holy Ghoſt by their powerfull preaching and a few miracles had in a ſhort time converted above eight thouſand people, beſides great multitudes both of men and women, beſides Prieſts, and who preached dayly in the Temple, and from houſe to houſe, and that for above twenty yeares together (as mo…t of the Apoſtles did without interruption) that in all this time of the Goſpells ſpring, and that in ſo populous and numerous a city that all theſe famous Miniſters and Teachers ſhould convert no more to the faith, then might all meet in one Congregation: I ſay all this will ſeem ſtrange to any rationall man. And as it is againſt all reaſon, ſo it is againſt the expreſſe words of the holy Scriptures as hath out of many places in the foregoing diſcourſe bin ſufficiently made appear, and out of the place laſt cited, which doth affirme, That there were many ten thouſand beleevers in the Church of Ieruſalem after all the perſecutions; all which could not meet in any one place to enjoy all Acts of Worſhip, no not in a few. Whether therfore it hath not by this and the many other teſtimonies of holy Scripture and the arguments out of both been ſufficiently proved, That there were many Congregations in the Church of Ieruſalem, I report my ſelfe to any that have not the pearle of prejudice in the eye of their judgement? And this ſhall ſuffice to have ſpoke for the proof of my firſt aſſertion.

But as in all their former diſcourſe I faithfully ſet down what p. 207Mr Knollys and I. S. had to ſay by way of anſwer and confutation to thoſe ſeverall Arguments they oppoſed, ſo I ſhall now in the ſame manner truly relate what Mr Knollys hath to reply by way of refutation to this my laſt Argument, and then I will come to what my brother Burton hath to gainſay, and reply to him in order.

Maſter Knollys his words in way of anſwer to this laſt Argument page 9. are theſe.

As for the many ten thouſands mentioned Acts 21. verſe 20. foreign comes of foreign infinitus (and though the word foreign do ſometime ſignifie numerum decem millium, yet not alwayes, but for ſome great number which cannot ſuddainly be told as Luke 12. 1. And Beza both according to the old and new verſion of the Greek into Latin, reads it millia thouſands, not de…em millia: And ſo wee have it in our Engliſh Bibles tranſlated thouſands. And the following verſe 22. will make it probable that they were not ſo many thouſands; for there we thus read; the multitude muſt needs come together, ſo that I ſay it is probable that they were not ſo many thouſands, but they could, yea muſt aſſemble together. Neither can the Doctor make good from thoſe Scriptures he produceth page 26. to wit Acts the 1. ver. 21, 22. chap. 6. ver. 2, 4. and chap. 8▪ ver. 1. That there was almoſt an hundred Preachers and Miniſters beſides the twelve Apoſtles in the Church of Jeruſalem. The twelve are named indeed in Acts 6. 2. 4. but not an hundred beſides, no not any one Preacher but them twelve. And as for the other two places Acts the 1. 21, 22. and Acts the 8. ver. 1. There is not any word concerning Preachers or Miniſters, onelyonly ſome directions touching the choyce of Matthias who was one of the twelve mentioned Acts 6. v. 2. And although they who were ſcattered preached the word Acts 8. ver. 4. yet the Scripture doth not declare that they were Preachers or Miniſters of the Church in Jeruſalem.

This Mr. Knollys had to reply; whoſe words I have ſet down at large that all men may ſee the force of his denyall, and with how little reaſon theſe men …ight againſt the truth, to maintain their idle opinion of Independency and of the congregationall way: viz. That there were no more beleevers in the Church of Jeruſalem then …ould meet in one place: And if words and denyalls and ſottiſh evaſions might be ſufficient to overthrow any apparent truth, then Maſter Knollys and his fraternity will not want them in oppoſing p. 208the moſt grounded truth and doctrine for the upholding and maintenance of their fond and grolliſh errors.

But now to examine his words, that the truth may more evidently appear, and that my Argument ſtands firme and good notwithſtanding all Maſter Knollys hath to ſay to the contarry.

Firſt, he babbles about the word foreign ſaying that it cometh of foreign infinitus; but what is this I ſay to the matter in hand thus to trifle about words, if not to amuſe the ignorant people only to cloud the truth? which nevertheleſſe breaketh forth more illuſtriouſly for the confirming and ſtrengthning of my Argument and for the corroborating of the truth contained in it, as will by the ſeqnell appear: for if foreign be derived and come from a word that ſignifieth infinite in the concrete, as he affirmeth, then as all the learned know, the abſtract is of a larger extent: for darkneſſe is more then darke, and ſignifyeth the extremity and profundity of darke; and ſo in the ſame manner, if foreign be the abſtract of foreign as it is according to Maſter Knollys his learning, then it denotes and ſignifies a greater number then ten thouſand, rather than a leſſe, by how much Myriads an infinite and an innumerable multitude of people ſignifies more then a finite, then ten thouſand: for ſo the word foreign in the 12. of Luke is tranſlated when there were gathered together, ſaith the tranſlation, an innumerable company of people inſomuch that they trode one upon another, &c. an innumerable company therefore ſignifies rather more then ten thouſand, then a leſſe number in any ordinary underſtanding.

And the beſt interpretes ſay poſitus eſt definitus uumerus pro infinito, a definite and a certaine number for an infinite. Others interpret the word thus, innumer ae turbae multitudo amultitude of immumerable people. So that by this his vaine jangling about the word he gaineth nothing. Yea the truth is ſo cleere, that he himſelf confeſſeth, that the word foreign ſometimes ſignifies ten thouſand, yet not alwayes, but for ſome great number which cannot ſuddainly be told; and for the proofe of what he ſaith he quots the 12. of Luke the place above mentioned, and brings Bezas his verſion and our Engliſh tranſlation for the confirmation of his aſſertion viz. that foreign doth not alwayes ſignifie ten thouſand; and after that he abuſeth his own reaſon to confute Saint Luke who recording p. 209the words of St. Iames to Paul, ſayes, thou ſeeſt brother how many ten thouſand believing Iewes &c. To which words of Luke Maſter Knollys learnedly replies that the following verſ. 22. will make it probable that there were not many ten thouſands; for there (ſayeth he) we thus reade, the multitude muſt needs come together; ſo that I ſay it is probable that they were not ſo many ten thouſands, but they could, yea muſt aſſemble together.

Thus Maſter Knollys diſputeth; ſo that it is manifeſt that he argueth not only againſt me, but confutes Saints Luke himſelf, who by the Spirit of God delivers unto the world, that there were many ten thouſands of believers in the Church of Ieruſalem, which Maſter Knollys by the ſpirit of error gainſaith; ſo that it is no wonder, if he and his fraternity make nothing of of my arguments, when they undertake to give the Spirit of God the lye upon all occaſions: for in expreſſe words the ſpirit ſaith there were many ten thouſands of believers in Ieruſalem, and Maſter Knollys and his aſſociates affirme the contrary, ſaying that the Word foreign doth not alwayes ſignifie ten thouſand, and that it is probable there were not ſo many believere in Ieruſalem, and he produceth Bezas his verſion and our Engliſh tranſlation to confirme his errors; which kinde of ſilly arguing of his, if it be good, then not only every truth of God may eaſily be over-throwne, but all Hereſies be eſtabliſhed: but I pray ſee the folly of the Man: Beza (ſaith he) and the Engliſh interpreters have not tranſlated the Word foreign ten thouſand Ergo it is not ſo in the Originall: If ſuch kind of diſputing be allowed of in the Congregationall way, I ſhall not ſo much wonder hereafter that they tumble daily into ſo many hideous and monſtrous opinions; but of the validity of this argument more by and by, In the meane time, take notice of Maſter Knollys his words, howſoever ſaith he foreign, doth not alwayes ſignifie ten thouſand, yet it is taken for ſo… great number that cannot ſuddainly be told.

Now I referre my ſelfe to any intelligible and judicious man, whether in this, Maſter Knollys doth not plainly oppoſe Saint Luke, and confute what he hath writ, and whether notwithſtanding what he ſaith, the truth doth not yet more cleerly appeare, and that by his owne interpretation of the word foreign for in his interpretation two things are obſervable; the p. 210firſt, that it ſignifies ſome great number. The ſecond, that it ſignifies ſuch a great number as cannot ſuddainly be told: from which all rationall men wil conclude, if foreign ſignifie ſome great number that cannot ſuddainly be told, as Maſter Knollys affirms, then it ſignifies more then ten thouſand; for ten thouſand is not ſo great a number, nor ſuch a number but may without any difficulty be ſuddainly told: for wee have read of five thouſand that have ſuddainly been fed, and of foure thouſand at another time, beſides women and children that have all likewiſe been ſuddainly fed; and therefore ten thouſand may ſuddainly be told; and although thoſe five thouſand could meet together, and be ſuddainly fed in the fields, I will not be induced to beleeve that any one place or roome, in a Citie or houſe could have contained them all to communicate in al the ordinances. Now then if according to Mr. Konllys his learning there were many greatnumbers of Beleevers in Ieruſalem that could not ſuddainly be told; all rationall men will gather, that they could not all meet in any one place or congregation to partake in all acts of worſhip; this I ſay every good accomptant and intelligible man will eaſily gather.

But becauſe Mr Knollys affirmes, and that ſo peremptorily, that the word foreign doth not alwayes ſignifie ten thouſand, and to that end cites Beza's his verſion, and the tranſlation of our Bibles, who interpret it thouſands, and not ten thouſands; I thinke it fit to ſay ſomething concerning this buſines in way of farther anſwer to Maſter Knollys, that all men may the better diſcerne in to the wickedneſſe of theſe trifling men: for all Accomptants know, and they that are but a little skilled in Arithmetick, that the word ten thouſand in what language ſoever it be, loſeth nothing of its ſignification, but retaines the full number, and alwayes ſignifies ten thouſand, though any Interpreter tranſlating the word ſhould for ten thouſand interpret it thouſands, or many thouſands: for this his interpretation diminiſheth nothing from the ſignification of the word; for ten thouſand is ever ten thouſand: as for inſtance, if one writing to his friend beyond the Seas concerning the Battle at Nazebie, ſhould relate unto him the manner of the fight in every particular, and ſhould alſo ſet downe the number of each Army; and in expreſſe words ſay, that the Kings Army conſiſted of ten thouſand, and the Parliaments Army of as many, and he that ſhould tranſlate this Letter into the French or Dutch tongue for p. 211this certaine number of ten thouſand, ſhould ſay the King came into the field with thouſands or many thouſands, and the Parliament with as many: I demand of any underſtanding Arithmetician, or skilfull Accountant, or but of any intelligible creature, whether the number of ten thouſand looſe any thing of its ſignification, or be not ſtill ten thouſand, although the Interpreter for that definite and certaine number ſet downe an indefinite number? I am moſt aſſured, his reaſon will dictate unto him, that there is no diminiſhing of the number, but it will ever be in the Originall Copie ten thouſand, though the Interpreter did not in formall words ſay the King and the Parliament came into the field with ten thouſand men a peece.

Even ſo it is here, Beza and our Tranſlators taking the liberty of Interpreters render the word foreign thouſands, or many thouſands, which word notwithſtanding in the Originall ſignifies ten thouſand. I appeale now to the judgement of any wiſe man and godly Chriſtian, whether I ſhall cleave rather to the interpretation, or to the originall and authentick Copie, or whether the Text is rather to be relyed upon or the traduction? eſpecially when wee are commanded to goe to the Law and to the Teſtimony; without the guidance of which, wee ſhall wander in darkeneſſe. Iſa. 8. I am confident that all judicious men will conclude that the originall is rather to be ſtuck to and beleeved then the interpretation. Now when in the Originall the word foreign ever ſignifies ten thouſand, and never leſſe, but many times more, as being a word in the abſtract, it followes notwithſtanding all that Maſter Knollys, and all thoſe of his party can ſay or a…firme to the contrary, that the word foreign in that place, and in all other places in the Holy Scripture, and in all good Authors, ever ſignifies ten thouſand; and Beza himſelfe upon the firſt verſe of the 12. of Saint Luke▪ verſe 1. in his briefe notes hath this expreſſion foreign word for word (ſaith hee) ſignifies ten thouſand, and ſo he interpreteth it in other places. So that Beza's his tranſlation helpeth Maſter Knollys and his brethren nothing.

And as for our Engliſh tranſlation, howſoever in this place it rendreth foreign many thouſands, yet in other places it giveth the right interpretation, the full number the word ſignifieth, as in the 19. of the Acts, v. 19. where the word is in the Originall foreign they tranſlate it there fifty thouſand peeces p. 212of ſilver, and ▪Beza denariorum quinquaginta millia, that is in both tranſlations five Myriads. And ſo likewiſe in the 5. of the Revelation, verſe 11. foreign they render it ten thouſand times ten thouſand, and in Iude the fourteenth. foreign they tranſlate it, and behold the Lord cometh with ten thouſand of Saints. So that it is moſt apparent, by our interpretation that the word foreign never ſignifieth leſſe then ten thouſand, but being taken ſingle and by it ſelfe it often ſignifieth more, and is left free to reach to a greater number, yea an innumerable company, as in the place above quoted in the 14. of Iude, and in the 12. of the Hebrewes, verſe 22. where foreign in our tranſlation is interpreted an innumerable multitude of Angels: by all which I am moſt aſſured, the learned will all conclude that, the place in the Acts foreign ſignifieth no leſſe then many ten thouſands. So that all Maſter Knolly's pudder about that word, ſheweth nothing but his vanity.

And for his reaſon of his probability, that there were not ſo many, it is impious and fights againſt the truth, and gives the Spirit of God the lye; and as for the multitude in that place that followeth in the 22. verſe, all the beſt Interpreters underſtand ſome of the chiefe and ſelect men, and of the prime in authority: for all things were to be carried with order and decency, and not with confuſion, which the comming together of many ten thouſands would have cauſed, though they had bin Saints; for we ſee what a tumult a few zealots of the Law by ſtirring up the people againſt Paul made in the Temple. Now if all the Beleevers in Jeruſalem beſides women and children had met together, and ſome of Pauls enemies had beene there alſo, and ſuggeſted to the people that hee was an enemy of the Law of Moſes; what a confuſion may all men conceive would there then have beene? Beſides, there was no one place could have contained them all: and therefore Maſter Knollis his prattle, is not only againſt all reaſon, and the very opinion of all orthodox Interpreters, but indeed againſt the judgement of the learnedſt of his owne party, who by multitude in this, as in many other places, underſtand the more eminent and chiefeſt of beleevers, and men of gravity, and wiſedome to manage a buſines, and not a confuſed company as this man ſaith: ſo that what I have replyed in way of anſwer I perſwade my ſelfe it ſufficiently ſatisfieth all well grounded Chriſtians of the truth of p. 213my firſt Poſition; to wit, that ther were more beleevers in Ieruſalem then could all meet in any one place or a few, to communicate in all acts of worſhip. Yet before I paſſe on to ſhew the confuſedneſſe, and ſenſeleſſeneſſe of this Maſter Knollys his following diſcourſe, I thinke it fit out of his owne Interpretation of the word foreign to frame an Argument for the corroborating of the truth. His words are theſe. Although the word foreign doe ſometime ſignifie ten thouſand, yet not alwayes, but for ſome great number which cannot ſuddainly be told. I will not quarrell his Engliſh and the manner of his expreſſion, though it is none of the beſt as in many other places, leſt I ſhould ſeeme to be like him and his abbertors to trifle about words. But thus I argue out of his words.

Where there was not only ſome great number of beleevers that could not ſuddainly be told, but many ſuch great ſomes, there they could not all meet together in one place or Congregation to communicate in all acts of worſhip: But in the Church of Jeruſalem there was not onelyonly ſome great number of beleevers which could not ſuddainly be told, but many ſuch great ſomes: Ergo, they could not all meet together in any one place or Congregation to partake in all the acts of worſhip: for the Major, it is evident, yea ſo apparent by the very light of reaſon, that no judicious Chriſtian can deny it; for all men know that ten thouſand may ſuddainly be told, if five thouſand may ſuddainly be ſed; and they likewiſe know that ten thouſand cannot meet together in any one place or roome, or in any one Congregation to communicate in all the Ordinances; this I ſay all men know by the very light of naturall underſtanding, and as by daily experience they are taught; much more by the ſame reaſon they will be convinced that many ſuch great numbers cannot meet together in one Congregation to communicate in all Ordinances; all this, the very light of reaſon ſuggeſts to any man: and therefore cannot be denyed; ſo that the Major of my Syllogiſme is undeniable: and for the Minor, beſides the holy Scripture that aſſerts there were many ten thouſands, wee have Maſter Knollys his conceſſion, that the word foreign ſometime ſignifieth ten thouſand, but alwayes is taken for ſome great number that cannot ſuddainly be told; and the word of God ſaith there were many Myriads, that is many ſuch great numbers: therefore by Maſter Knollys his owne interpretation of the word it followeth, that there were more Beleevers in the Church of Ieruſalem then could p. 214all meet in any one place or a few to partake in all acts of worſhip.

And now I will briefly examine his following diſcourſe, though it be little to the purpoſe, the vanity of the which having been ſo often againe and againe diſcovered in the forgoing treatice. And then I will come to my brother Burtons anſwer. Maſter Knollys his words are theſe. Neither can the Doctor make good from thoſe Scriptures he produceth pag. 62. to wit Acts the 1. verſ. 21. 22. Chapter 6. ver. 2. 4. and chapter the 8. 1. that there were almoſt an hundred Preachers and Miniſtes, beſides the twelve Apoſtles in the Church of Ieruſalem, &c. for anſwer in a few words, I boldly affirme what the Scripture teacheth me, viz: that before the perſecution we read of in the 8. chap. v. 1. and before the diſperſion and ſcattering of the believers, beſides the Apoſtles there were in the Church of Ieruſalem almoſt an hundred Preachers and Miniſters. And for this the Word of God is cleare and evident: as in Acts the 1. verſe 21. 22. Wherefore (ſaith Saint Peter) of theſe men which have companyed with us, all the time the Lord Ieſus went in and out amongſt us beginning from the baptiſme of Iohn, unto that ſame day that he was taken up from us, muſt one be ordayned to be a witneſſe with us of the reſurrection; and they appointed, two Ioſeph called Barſabas and Matthias.

Out of the which words theſe inſuing truths doe neceſſarily follow; firſt, that they that were aſſembled here with Peter and the other Apoſtles were ancient Diſciples; for ſaith the text, they were ſuch as had companyed with the Apoſtles, all the time the Lord Ieſus went in and out amongſt them, beginning from the Baptiſme of Iohn &c. and therefore muſt needs be ſuch as had been diligent Schollers all that time in Chriſts Schoole and ſuch as were well inſtructed in all Chriſtian principles as is eaſily gathered out of the very words; for any one of them were thought fit in the Apoſtles judgement to ſucceede Iudas in his place and to be an Apoſtle, in regard that they had heard and ſeene all things Chriſt both ſpake and did till his death and aſcenſion; for otherwiſe they could not have been witneſſes of all things to his reſurrection. All this I ſay in the firſt place doth neceſſarily follow.

Secondly, this truth alſo doth inſue out of the forgoing words, that either all thoſe men were Miniſters, or the moſt of them: for in expreſſe termes it is related, that they had accompanied the Apoſtles the time the Lord Ieſus went in and out amongſt p. 215them, beginning from the Baptiſme of Iohn untill Chriſts aſcenſion. Now amongſt thoſe that converſed with the Apoſtles, beſids Iohn ſchollers Chriſt had ſeventy Diſciples all Miniſters, which he ſent out two by two into all Cities to preach and to worke wonders, who came back again to him, rejoycing that the Divells were ſubject unto them, and they ſtil wayted upon Chriſts Miniſtry; we reade alſo of many of Iohns Diſciples that came unto Chriſt, all which were Miniſters likewiſe, and ſuch as preached and baptized: and all theſe were with Peter and the reſt of the Apoſtles at this time, & continued with them till the perſecution: for we reade of no departure of them, or ſeparation till then: and all theſe were men of ſingular gifts and graces, and ſuch as by the Apoſtles were thought fit to ſucceed Iudas in his Apoſtleſhip, and therefore were all Preachers and Miniſters by Office, and were ſuch as had been formerly ſent out by Chriſt or Iohn the Baptiſt to preach and baptize and to worke Miracles, and therefore I affirme were all Miniſters and Preachers by their place and Office; and not only gifted brethren: and the Scripture is ſo cleere in it, as nothing can be more apparent: for it ſaith Wherefore of theſe men which have companyed with us all the time the Lord Ieſus went in and out amongſt us beginning from the baptiſme of Iohn unto the ſame day he was taken up from us, muſt one be ordained &c. Wherefore of neceſſity they muſt needs be ancient and inveterate Diſciples and Miniſters by Office, or otherwiſe the Apoſtles would not have judged them fit for an Apoſtleſhip. And all theſe continued with the Apoſtles in Ieruſalem for ought any thing related to the contrary till their perſecution, and were of the Presbytery in that Church: and then it is ſaid they were all ſcattred ſaving the Apoſtles: therefore thoſe that went abroad Preaching the Word after their diſperſion and publiſhing the Goſpell, were Miniſters and Preachers by Office, which taught by the way of Sermons in all places where they came, and not out of charity as gifted brethren as I have formerly ſufficiently proved upon that place, whether I referre the Reader, and therefore ſhall not feare here to conclude that of neceſſity there muſt be an innumerable company of believers in the Church of Ieruſalem, that had imployed ſo many faithfull Miniſters and diligent Preachers almoſt an hundred ſo long a time, and the which in this their hotteſt perſecution tooke up and imployed p. 216twelve of the moſt painfull and laborious Miniſters in the world, who ſpent all their time in Praying and Preaching amongſt them: and for the performance of each of their duties, all intelligible Chriſtians will alſo gather, that they muſt neceſſarily have ſeverall Congregations and Aſſemblies: for all of them could not preach together at one time and in one place or roome, and therefore there were many Aſſemblies and Congregations even under the perſecution in the Church of Jeruſalem, the which afterward were exceedingly multitplyed and increaſed when the Churches had reſt as the Scripture recordeth, the which amounted to many ten thouſands; all the which could not then poſſibly meete in one Congregation or a few. And this ſhall ſuffice to have anſwered to what ever Maſter Knollys and I. S. had vainely and impiouſly to Cavill againſt ſuch of my Arguments as they thought themſelves beſt able by their learning to deale with, for the ſeducing of unſtable and ungrounded people. And now I come to what my brother Burton hath to ſay againſt all my foregoing Arguments. Whoſe words are theſe.

But I come briefly to your Arguments, whereby you would prove your Claſſicall Preſbyterian government, and ſo upward. The paterne hereof you take from the Chriſtian Church at Jeruſalem. Hereof many Arguments, or rather words, and tautologies you multiply, and toile your ſelfe and vexe your Reader withall, which you might have reduced to one. It is in ſumme this.

In Jeruſalem were many Chriſtian Congregations, and all theſe made but one Church, and ſo were governed by one Preſbytery.

But the Church of Jeruſalem, being the prime Apoſtolicke Church, is a paterne for all ſucceeding Churches.

Ergo, all Church government ought to be regulated by that, and conſequently by a Preſbytery over many Congregations.

As for your indefinite enumeration of thoſe multitudes baptized by Iohn Baptiſt, and by Chriſts Diſciples, we take no notice of them, unleſſe formed into a Church or Churches: but following the expreſſe Scripture, the firſt formed Church we finde is in Acts the 2. which though conſiſting of five thouſand, yet it was one intire particular Church, and not Churches; and they continued daily foreign with one accorde in one place together (verſ. 1.) and in the Temple (ver. 44. 46.) growing from an hundred and twenty (Acts 1. verſ. 15.) to three thouſand more (Chap. 2. 41.) and then p. 217in all to five thouſand (chap. 4. 4. and all theſe but one Church, which aſſembled together to heare the Word in the Temple; and although they wanted a convenient place ſo ſpacious, as whereinto break bread, or receive the Lords Supper altogether, ſo as they were conſtrained to ſever themſelves into divers companies, in ſeverall private houſes to communicate; yet this ſevering was not a dividing of the church into ſo many diſtinct formall Churches, or Church bodyes, being but ſo many branches of one and the ſame particular Church; which though you call ſo many Congregations, yet properly ſo many Churches they were not. And therefore you never reade the Churches at or in Ieruſalem, but the Church of Jeruſalem. And this no nationall Church neither, witneſſe thoſe Churches in Iudea Gal. 1. 22.

Whereupon I anſwer to your Argument; and firſt to your propoſition. I deny that thoſe congregations you name are ſo many Churches properly ſo called, having their diſtinct Officers and Members united into one Church body respectively: This I put you to prove: And without proving it, your 11. or 12. ſheets spent about that argument, prove to be meer waste paper. And for your aſſumption, that the Church at Jeruſalem as being a prime Apoſtolick Church, is therefore a pattern for all ſucceeding Churches, and therefore for a Claſſicall Preſbytery over many Churches: You muſt firſt prove your propoſition, as before, that there were many Churches in Ieruſalem conſtituted in their diſtinct formes and bodyes.

Secondly it being no more then one entire particular Church (and not any Dioceſan, or Provinciall Church, or the Preſbytery thereof claſſicall (as you would beare us in hand) it is a paterne for all particular Churches in ſucceeding ages; and yet by your favour not ſo perfect a paterne, as no Apoſtolick Church beſides it ſhould alſo come in to make up the paterne compleat. For wee are neceſſarily to take all the Churches in the New Teſtament together, to make up one entire and perfect Church paterne. For in the Church at Jeruſalem, wee find election of Officers, but wee find not expreſſed that part of diſcipline for caſting out of corrupt Members, as in the Church of Corinth, and ſo in the reſt. For the Churches were not brought forth to full perfection in one day. Their very conſtitution had a graduall growth. The Church at Jeruſalem had not at firſt Deacons, till there was a neceſſity; and the largeneſſe of the Church required ſeven Deacons, which is no patterne for every Church to have ſeven Deacons. The ſumme is, to make up a compleat paterne, not onelyonly p. 218the Church at Jeruſalem, but that of Corinth, of Epheſus, thoſe of Galatia, that of Philippi, and the reſt, are to be conferred together, that each may caſt in its ſhot to make up the full reckoning, that ſo what is not expreſt in one, may be ſupplyed by the reſt, to make one entire platforme. For the Scripture conſiſts of many parts, as ſo many Members in one body; one Member cannot ſay to another I have no need of thee, 1 Cor. 12.

Againe, the Church at Jeruſalem, if it muſt be a paterne for all other Churches, then in this that all other Churches muſt be ſubject to ſome one Church, becauſe (Acts 15.) things in queſtion were there debated, and determined, and ſent to other Churches to be obſerved. But for as much, as that Church, at that time in thoſe things was infallibly guided by the Holy Ghoſt, wherewith the Apoſtles there were inſpired, in which reſpect their reſolutions were with authority, it pleaſed the Holy Ghoſt and us (that which no particular Church ſince the Apoſtles could ever ſay) it followeth that the Church then at Jeruſalem remaines not in all things a paterne for other Churches; for a paterne muſt be in all things imitable and perfect.

Laſtly, for Appeales ſo much agitated, and preſſed, I have ſaid enough before, and elſe-where (as in my vindication) to vindicate the right uſe of that in point of Church matters. And ſo I paſſe briefly from your firſt queſtion to your ſecond; which is concerning the manner of gathering of Churches, and admitting of Members and Officers.

I have ſet downe my Brother Burtons expreſſions at large, that all men may ſee how fairely I deale with h…m: …s for his cenſure upon all my Arguments, that went before, by which I proved my firſt Propoſition, that they are rather words and tautoligies then arguments, by which I toyled my ſelfe and my Reader, I paſſe it by, as neither regarding his pr yſes, nor ſleightings, who was never yet conſtant to the Principles either of Humanity or Religion, but like the Camelion hee ſpeaketh of page 3. receives impreſſions of ſundry formes changeable according to the preſent condition: And as it is ſaid of King Henry the eight, that hee never ſpared any man in his rage, ſo it may truly be averred of him, that hee never ſpared any in his fury & paſſion, neither living nor dead, upon the leaſt conceived diſpleaſure againſt them; no not thoſe hee was moſt obliged to, as all that have beene familiarly acquainted with p. 219him, and his frothy Pamphlets and language can teſtifie: for he ſpares not the King himſelfe, nor Parliament upon all occaſions, to the one of which notwithſtanding hee was not onelyonly obliged in all Loyaltie as a ſubject, but as a ſpeciall ſervant: and to the other, if ever any man was ingaged in all the obligations of duty and veneration, hee was, who is bound unto that great Councell for his Liberty, which is the life of life, and for his honour and good name, which is better then life; and yet hee hath ſpared neither, but hath moſt unchriſtianly, and undutifully, and that publickly and privately aſperſed them upon all occurrences: and therefore if at pleaſure hee can vilipend, ſleight, traduce and ſpeake evill of thoſe dignities, I may not thinke my ſelfe agrieved, if hee moſt unbrotherly in his ſcriblings abuſe me.

Yea, I am ſo farre from being offended at him, for this his ſo dealing with mee, as I thinke my ſelfe honoured by it, and account it matter of rejoycing, having learned that leſſon of my heavenly Maſter, That when men revile me, reproach me and ſpeake all manner of evill of me falſely, for his names ſake, that I ſhould rejoyce and be exceeding glad; for ſo they have done by all the Prophets, Matth. 5. Luke the 6. and Paul tooke ſuch dealing from the falſe Teachers of his time, for matter of triumph, (2 Cor. 12. verſe 10.) ſaying, I take pleaſure in infirmities, in reproaches, in neceſsities, in perſecutions, in diſtreſſes for Chriſts ſake, for when I am weake then am I ſtrong. This I apply unto my ſelfe, who have ſuffered as much from him, and thoſe of his party, in reproaches, in perſecutions, and in all manner of reviling and blaſting language, as their daily Pamphlets and words can witneſſe, as any man now living; and for no other cauſe that I know of, but that I maintaine the truth againſt error, and oppoſe the novelties and groundleſſe opinions of the times; all the which will the more aggravate their judgement; becauſe they did as immoderately prayſe me (as can be proved) before they knew my differing opinion from them, as they doe now maliciouſly and cauſeleſly vituperate mee: and the Lord knowes, that I am not changed in my opinion in any knowne truth from what I both beleeved and to my power practiſed, above theſe thirty yeares; neither had I any reaſon to vary from my Principles, they being grounded upon the unerring word of truth: and therefore for my brother Burtons and his parties ſleighting of mee, and my indeavours, I wave them as p. 221meere Grolleries, knowing that my bookes have beene read by more judicious men, then either himſelfe, or any of his Fraternity, and have had the approbation of learned men at home and abroad.

And now I come to his Argument, for hee hath not ſo much candour, and faire dealing in him, as to lay downe my reaſons, that the Reader might ſee the grounds of truth, but conceals them all, and makes a Syllogiſme of his owne, or elſe hath borrowed it, from ſome of his American friends, and fetcht it out of the new World: For I never read the like in either Europian or Aſian Writer; no nor in any African Author: & yet that Country was famous for Monſters, and uſually eſteemed to be the Mother and Nurſery of prodigious births, and yet ſuch a Syllogiſme I never ſaw brought forth by any of that Nation, as this of his framing: and I am confident that every ſucking Sophiſter will bee ready truly to ſay of it, as hee falſely ſpeakes of thoſe multitudes baptized by Iohn & Chriſts diſciples, that they were not formed into a Church or Churches: the ſame I ſay, will any but a Novice in the Art of diſputation conclude of his Syllogiſme, that it hath neither forme, mood, or figure: and that I could eaſily make evident, were it not for miſpending of precious time, and that I deſire not to diſpleaſe the good old Father, in diſcovering his nakedneſſe, and infirmities, who if hee were ſo highly offended with mee, becauſe hee conceived I meant him, when I ſpake of a Basket-hilted beard, how much would hee be inraged, if I ſhould diſcover his ignorance, and make it appeare, that hee is a meer ſtranger in the art of Logick, which hee would perſwade the world hee were ſo great a Maſter in.

But leaving that, I will come the matter in hand, which is of publicke concernment: and in the firſt place, I muſt needs blame him for his Sacriledge and unjuſt dealing, who at one time robbs the Church of Chriſt of ſuch multitudes of believers as were converted and baptized by the Baptiſt and Chriſts Diſciples, and by them added unto the Church of the Iews, who were then the only viſible Church upon earth, and proclaimed by Chriſt himſelf (Iohn 4.) to be the only true worſhippers, who ſaith that Salvation was of the Iews, and that the Samaritans, worſhipped they knew not what. Now to the Church of the Iewes thoſe true worſhippers, thoſe that were converted by Iohn the Baptiſt and Chriſts Diſciples, and baptized into Chriſt, were p. 221added: and therfore they were worthy to have been taken notice of by my brother Burton, as formed into a Church or Churches, if believing in Chriſt, repenting and being baptized in his name and by his authority, be ſufficient to make men members of a Church: for as the Catholicke viſible Church conſiſts of many Nationall, Provinciall, and Presbyterian Churches, ſo did the Nationall church of the Iews of many citie & Countries, Churches which were in their Dialect called Synagogues, which is the ſame with our Churches both in cities and countries, as all the learned well know; for in all thoſe Synagogues they partaked daily in the morall worſhip, and had the Preaching of the law and the Keyes of Heaven. Now then when thoſe multitudes that I enumerated in my arguments, baptized by Iohn and the bleſſed Apoſtles, and the ſeventy Diſciples were all gathered into Chriſts fold, and made his ſheepe and true believers, and that by the Preaching of the Goſpell, and hearing of the voyce of their Paſtors, and had amongſt them all thoſe ſealing and diſcriminating Ordinances, that were ſufficient not only to forme them into a church or churches, but to difference them from Pagans and Infidels, as who were Iſraelites, to whom pertained the adoption, and the glory, the Covenants and the giving of the Law, and the Service of God, and the promiſes, as Saint Paul ſpeaketh, Rom. 9. verſ. 4. all which I conceive were ſufficent and avaylable to make any then living, members of Chriſts Church.

I ſay, when they had circumciſion, and the Paſſoever, & baptiſme, and the Law and the Goſpell and that worſhip of God that he had eſtabliſhed amongſt them, and were his peculiar people, of whom Chriſt had given this teſtimony that they were his true worſhippers, and when they were alſo gathered in according to Gods own appointment, by the ſound of the Goſpell and by the preaching of Faith and Repentance and by the Miniſtry of the Word, as all the Prophets had formerly gathered Churches, then thoſe that were Baptized by Iohn, who was a Prophet ſent of God (Luke the 3.) and ſent to baptize (Iohn the 1. 33.) and thoſe that were baptized by the Diſciples who were ſent from Chriſt as he was from his Father who ſaid Go teach all nations baptiſing them, &c. all they I ſay ought by my brother Burton and all the Independents to be taken notice of, as formed into a Church or Churches, what ſo ever he and I. S. ſay to the contrary, who in this agree, that thoſe p. 222that were baptized by John and by Chriſts Diſciples were no Chriſtians, much leſſe caſt into a Church mould, according to the New-Teſtament forme, and leſt of all that they were members of one Chriſtian Church at Ieruſalem. Theſe are J. S. his formall words pag. 9. So that whiles theſe men vvill diſpute againſt the truth, they blaſpheme and give the Spirit of God the lye: for Chriſt hath ſaid, that they that heare his Diſciples, heare him, and that they that heare his voyce are his ſheepe; novv, vvhen all thoſe that vvere converted by their Miniſtry, and vvere in token of their faith and obedience baptized, and had given up their names unto Chriſt, they were all incorporated into his fold, which is his church, his Myſticall body, and were moulded into a church or churches, and ſo they are ſet down to us in the holy Scriptures as believers and true members of Chriſts church; and therefore formed into a church or churches; for there is but one Shepherd and one ſheep-fold, and Chriſt had then no other church on earth that we reade of but that of the Iewes; and which is yet more, it was a reformed church; for Chriſt had caſt out all the Buyers and Sellers (John 2.) out of the Temple, and cals it his Fathers houſe, and the houſe of prayer, ſo that it was now a pure church, and clenſed from all pollutions, and in the which all Chriſts Ordinances were in their purity; here was the Preaching of the Goſpell, the Teaching of the Law, and all the ſealing Ordinances, both old and new: here was Circumciſion, the Paſſeover, Sacrifices and Ceremonies, here was Baptiſme and the Lords Supper or breaking of bread; here was the true Invocation or calling on the name of God, and that in the houſe of Prayer, where all Supplications were heard, and that before Chriſts death: Here we have all the materialls for the making or forming of a church or churches, or caſting of Chriſtians into a church mould according to the newteſtament forme (to ſpeak a little in the Independents dialect) for here we have viſible Saints in multitudes, devoute men and true worſhippers from out of all the Nations under heaven (Acts 2): here we have Chriſt and his twelve Apoſtles, and his ſeventy Diſciples, Elders and Teachers in abundance, beſides many Women that followed him and miniſtred unto him; here was no want of Miniſters and Officers and Members of all ſorts beſides innumerable multitudes of believers and cryers Hoſanna, and all p. 223this before Chriſts death, as well as after, and all theſe Chriſtian believers, and ſuch as did partake of all ſealing and ſaving Ordinances ſufficient to caſt them into a church mould, and to forme them into a church or churches, as well as after Chriſts aſcenſion: and therefore my indefinite enumeration of thoſe that were baptized by Iohn and Chriſts Diſciples, ought by my brother Burton and I. S. and all the Independents to have been taken notice of as formed into a church or churches, without Chriſt and his bleſſed Apoſtles who partaked in all Ordinances, be not in their eſteeme reputed Chriſtians and formed into a church, or caſt into a church mould, which were blaſphemy in any to thinke, and therefore is much more the height of wickedneſſe in my brother Burton and I. S. to affirme and Print: for I. S. his expreſſions I produced them often before. I will now ſet downe my brother Burtons formall words, which I cannot but reiterate.

For your indefinite enumeration (ſaith he) of thoſe mulititudes baptized by Iohn, and by Chriſts Diſciples, we take no notice of them unleſſe formed into a church or churches; but following the expreſſe Scripture, the firſt formed church we finde is in Acts 2. Theſe are his words and that in the name of all the Independents, ſaying we take no notice of them. So that by this, all men may gather that in the Independents language, and in their Divinity, Iohn Baptiſt, and all Chriſts Diſciples with Chriſt himſelf and all Chriſtian believers in Chriſts time, and all that by baptiſme were received into Chriſts fold and church, and ſuch as had given up their names to Chriſt, were not worthy to be taken notice of by the Independent brethren who eſteeme of them all as no Chriſtians, but a deformed church, and not caſt into a church mould: For my brother Burton peremptorily affirmes, and that in the name of all the Independents pag. 11. that following the expreſſe Scripture, the firſt formed church we finde is in Acts the 2. So that they all prof…ſſe, they reade of no formed church, nor of no church caſt into a church mould, according to the new-teſtament forme, till after Chriſts death; and that expr ſly ſet down for the time of it Acts the 2. So that the Chriſtian church before Chriſts death and aſcenſion was deformed; that is to ſpeake plainly, that Iohn the Baptiſt, Chriſt and his holy Apoſtles and all Chriſtians made by them, were not moulded p. 224up as they ought to be and formed into a Church or Churches; which if it be not the height of blaſphemy, I refer to the judgment of any intelligent Reader! Amongſt them in their new moulded congregations, a Paſtor & a Teacher, and two Elders, and a Deacon and five or ſix brethren more and three or four Siſters can make up a formed Church after the New Teſtament form; Now is there any man ſo ſtupid and brutiſh as will not conclude that where Chriſt was the great Paſtor and Shepherd of our Soules, and where there were James and John the ſonnes of Zebedee two Teachers or Doctors, thoſe Bonaerges, thoſe ſonnes of Thunder, and eight or nine Elders with ſeventy Diſciples all Saints all whoſe names were writ in heaven with multitudes of Beleevers with many women that followed Chriſt the great Shepherd of our ſouls, who had alſo a Decon amongſt them, Judas by name, that all theſe could not or did not make up a formed church or churches, when ten or twelve in their whibling congregations, ſo qualified as formerly, can make a formed church after the New Teſtament form? I ſay he that ſhall not beleeve that the Lord Jeſus Chriſt the great ſhepherd of his ſheep, and all his Diſciples, Schollers and followers cannot as well make a formed church, as a few in our new founded or rather confounded congregations, is voyd of all reaſon and underſtanding: And they that ſhall peremptorily and raſhly affirm that they were not a true formed church, I proclaim them guilty of blaſphemy and deſerving moſt condigne puniſhment: And therfore when my brother Burton and many of the Independents are guilty of this heinous and facinorous crime they ought ſeverely to be dealt with, as prevaricators againſt the divine Majeſty of the King of Saints and King of Kings and againſt the honour of the Saints in Chriſts time, and ought by all Chriſts true Diſciples and ſuch as love the honour and dignity of their King and Saviour Jeſus Chriſt to be abominated as a company of falſe teachers, calumniators and horrid ſeducers, how godly ſoever they ſeem to the wrold to be.

And as all ſuch teachers as my brother Burton and his complices are, ought by Chriſts Saints and Servants to be looked on as a company of grand impoſtors and juglers: So the poor and deſpiſed Presbyterians, who they terme ſinners and carnall people, and men of earth and enemies of Chriſt and his Kingdome, may comfort themſelves in this that they are like their maſter and his Diſciples, and all that were converted by John the Baptiſt and by the Miniſtry p. 225of Chriſt and his Apoſtles and Diſciples and baptized by them: for they pronounce of us all, that we are not formed into a church or churches, nor caſt into a church mould according to the New Teſtament forme, and that we are not members of any true church nor Saints, but enemies of Chriſt, and at beſt but converts in part, as if Chriſt the authour and finiſher of our Faith, wrought his worke to the halves, this I ſay may comfort all us the poore deſpiſed Presbyterians; for the ſame they ſay of Chriſt and his Diſciples, and of all that were converted and baptized by Johns and their miniſtry and ſuch as partaked in all Ordinances, of all which they affirm, That they were not formed into a Church or Churches according to the New Teſtament form: for in their babble, there was not a formed church, till that we reade of Acts the 2. So that neither Chriſt nor his Diſciples nor John the Baptiſt and his Diſciples, nor the hundred and twenty names we read of Acts the 1. in their learning were a formed church, nor all the other worſhippers the Scripture ſpeaks of Act. 2. nor thought worthy by them to be taken notice of for a church or churches; So that by this bold aſſertion of my brother Burton and I. S. they do not only oppoſe the truth, but indeed many of thoſe of their own party and tribe, howſoever they pretend they write in the name of them all, who I am moſt aſſured will give them little thanks for this their pains; for to my knowledge the learnedſt of them are againſt them in this point and diſavow their opinion: For the principalleſt of them hold that the hundred and twenty names we read of Acts the firſt, were a true formed church as all their writings and diſputes declare: and therefore my brother Burton and I. S. affirming the contrary, in this they oppoſe many of their brethren as well as the Presbyterians; and for this their temerity, I am moſt confident they will be highly blamed by all the Judicious of that party.

And truly if the hundred and twenty names were not a true formed church, there was then none upon Earth. And if they had not been a formed church according to the New Teſtament forme, they could not have given a forme to other churches; for all learned chriſtians agree in this, That it muſt be a true formed Church, that muſt make others true formed churches: For they cannot give and communicate that to others that they have not themſelvs: this is one of their own principles, and therefore they cannot deny it.

p. 226Now if the hundred and twenty names were a true formed church, then all that were baptized by Iohn and Chriſts Diſciples, and as many as were converted by their Miniſtry, were a true formed church or churches; for they were all formed after one and the ſame way, ſo that what made the hundred and twenty Names a true formed church, made all the other a true formed church or churches, if the ſame cauſe can produce the ſame or the like effect.

And if men would but ſeriouſly conſider, what it is that is abſolutely requiſite or neceſſary and indeed abundantly ſufficient for the making or forming of a true church or churches, or for the making of any man or woman a Member of a true formed church, they would ſoon and without any difficulty perceive, That all thoſe that were baptized by Iohn the Baptiſt and Chriſts Diſciples were as well formed into a church or churches as the hundred & twenty names and thoſe three thouſand my brother Burton speakes of, and which he …alls the firſt formed church: For all thoſe that were baptized by John and Chriſts Diſciples beleeved the maine points of the chriſtian Faith, and profeſſed ſubjection unto the Goſpell of Jeſus Chriſt and his Kingdome, as well as the hundred and twenty names and the other three thouſand, and this was as much as Iohn the Baptiſt, Chriſt himſelfe and all his Apoſtles required for the forming of them into a church or churches and making of any men or women Members of the ſame, as is manifeſt in the ſecond of the Acts verſe 38▪ where Peter ſaith, repent and be baptized. And where likewiſe it is recorded, That as many as gladly received the Word were baptized, verſe 41. and the ſame day were added to the church about three thouſand Soules. Neither was there required any more of thoſe converted by Philippe in the church of Samaria, Acts the 8. or of the Eunuch or of the Goaler, or of any other that were admitted into church-fellowſhip in the Apoſtles …imes, then that they ſhould beleeve and be baptized, as is apparent through the whole ſtory of the Acts.

Now then when all that were baptized by the Baptiſt and Chriſts Diſciples, did all repent and beleeve, as the Scripture relateth they did, of which the hundred and twenty names were a part as well as thoſe three thouſand, then they were all moulded into a church forme, and formed into a church or churches as well as the three thouſand, that my brother Burton confeſſeth, following the expreſſe p. 227Scripture, were the firſt formed church.

And if beleeving the Goſpell then, and yeelding ſubjection unto it, and repenting and being baptized were ſufficient to make them Members and forme them into a church or Churches, then beleeving and repenting now, and being baptized and yeelding ſubjection unto the Goſpell is ſufficient for the making of either men or women Members and forming of them into a church or churches; for theſe were the principall things and the only things then thought ſufficient by the Baptiſt, Chriſt and the bleſſed Apoſtles and all the Evangeliſts for the making of any Members, and that in the Apoſtolicall, prime and pureſt churches. Neither have any Miniſters of the Goſpell in theſe our dayes, any other rule to go by informing or gathering of churches or receiving of Members into any church, then that Iohn the Baptiſt and the glorious Apoſtles and Diſciples of Chriſt had, all the which notwithſtanding did then ſet up Chriſt upon his Throne as well as any Independent Miniſters in our times: and therefore as it is high preſumption and raſhneſſe in thoſe of the congregationall way to make or frame to themſelves and to the Church of God any other rules to go by in forming of churches then thoſe ſet down by Christ himſelfe, who is only to be heard Mat. 17. So it is a great ſinne and breach of charity in them to deny thoſe to be formed into a church or churches, that obſerve not their new rules, and yet obſerve and follow Christs injunctions and commands: from all which I may well and ſafely conclude, That when thoſe that were baptized by the Baptist and Chriſts Diſciples imbraced the Chriſtian faith and profeſſed ſubjection unto it and unto Chriſt the Meſſiah, and were baptized by them into Christ or in his name, who were men in office and ſent of God to this purpoſe, as having their commiſſion immediately from him for their ſo doing; for ſo Saint John ſaith, Ioh. 1. v. 33. He that ſent me to baptize, &c. ſo Chriſt ſaith, Go teach all Nations and Baptize them, &c. Mat. 28. I ſay when this was the ſubstance of Iohn & the Apostles commiſſion, and when John performed it accordingly baptizing all Jeruſalem and all Judea, and all the Regions round about, Matth. 3. and when the Diſciples of Chriſt baptized more then John, Iohn. 4. then it followes that all thoſe they baptized were all moulded into a Church or Churches, as well as the hundred and twenty names (who were baptized by their Miniſtery) and thoſe thouſands that were converted, baptized and added unto the Church in the 2. of the Acts by the p. 228Preaching and Miniſtery of Peter, and the other Apoſtles, and were all by the ſame reaſon formed into a Church or Churches, (not withſtanding whatſoever my brother Burton and I. S. ſpeake and diſpute to the contrary) and therefore they ought to have beene taken notice of by my good brother as formed into a Church or Churches.

And if it be duly conſidered what the Independents teach and hold concerning a true formed Church, after the New Teſtament forme, and according to their Principles, then this very Church my Brother Burton ſaith was the firſt formed Church wee reade of, was neither in his owne opinion, nor according to the doctrine of thoſe of the congregationall way, a true formed Church, as not having diſtinct Officers and Members united into one Church body reſpectively, and therefore not a church properly ſo called: and ſo then it will follow, there was not at that time a true formed church in the World, which is impious to ſay or thinke, as in the ſequell of this tractate by Gods aſſiſtance I ſhall abundantly make appeare, and that from my Brother Burtons owne words, and from the Independents definition of a Church: and therefore my Brother Burton ought as little to have taken notice of thoſe converted by Peters Sermon for the firſt formed Church as of thoſe that were baptized by Iohn and Chriſts Diſciples, for they had not their diſtinct Officers and Members united into a Church body reſpectively according to their learning; yea they had not then Deacons at all, nor Elders as many of the Independents hold, nor other of their requiſits for the making of a formed Church: and therefore it was notachurch properly ſo called to ſpeake in their Dialect▪ But of theſe things in their due place.

I will now examine his following diſcourſe, by which the vanity of my Brother Burton will the better appeare, and for the which I perſwade my ſelfe he will receive if not a ſevere cenſure, at leaſt a moderate check, ſuch an one as I cauſeleſſly had not long ſince from a Plumporidge Presbyterian brother, one of their fellow comoners and a trencher friend to that party: for my Brother Burton doth in expr…ſſe words grant that which all the Independents and thoſe of his faction abſolutely deny, viz. That there were many congregations and aſſemblies of Beleevers in the Church of Jeſalem: this I ſay he granteth, which all they deny, atteſting the contrary, as all their diſſenting Arguments ſhew, who labour to prove that there were not many congregations and aſſemblies of p. 229Beleevers in the Church of Jeruſalem; and in formall words affirme, That there were no more Beleevers in that Church, then did and could all meet together in one place and congregation: for they knew very well that if they ſhould grant that, the day on their ſide is loſt: and this cauſed Maſter Knollys by name, and I. S. to come out againſt me for holding there were many congregations, with a promiſe, that if I could prove there were more Beleevers in the Church of Jeruſalem then could all meet in one place to partake in all acts of worſhip, that then the controverſie would bee at an end, and ſo doe all the Independents ſay, that I ever yet talked with.

Now my Brother Burton an old Diſciple, and Father amongſt them, acknowledgeth that there were many congregations of Beleevers in the Church of Ieruſalem, & that in its infancy and childhood, and proveth it by reaſon and arguments, as that there was no place great enough to containe them all; and therefore they were forced into ſeverall aſſemblies, and that the largeneſſe of the church required ſeven Deacons. Theſe are his owne words, by which he proveth many congregations in the church of Ieruſalem, which was that I laboured to prove, and therefore hee hath done my worke. Now all men know where there are ſeven Treaſurers, there muſt needs be an innumerable number and multitude of Beleevers: For two or three Treaſurers would have ſerved any one congregation though it had conſiſted of many more then five thouſand, as daily experience teacheth us. Now that there were ſe…en at the firſt appointed, it ſheweth a mighty vaſt multitude of Beleevers and Saints; and if in its infancy there were ſo many ordained, how many more may wee ſuppoſe were afterward in future times made, when the multitudes of Beleevers daily increaſed as the Scripture relateth? and theſe I ſay are my brother Burtons own Arguments againſt himſelf to prove many congregations of Beleevers at that time in the church of Ieruſalem, which notwithſtanding, is that all the Independents deny. Now if his brethren doe not truly conclude of him, and ſay, as they did, when he writ his Proteſtation proteſted of which hee himſelfe was aſhamed, that hee was a weake man, and unfit for that buſines, and that hee ſhould have left that diſpute to thoſe that had many yeares ſtudied the queſtion, I ſhall be much deceived: and if I have not beene miſ-informed by ſome of that way, many of the moſt approved p. 230of them for judgement, have already given this verdict of him, and that for his very vindiciae veritatis, or rather falſitatis, and for his Truth ſhut out of doores that hee was a weake man, and unfit for this imployment, as being a man of more paſſion and choler then grounded reaſon and argumentation; and therefore would ſpoyle their cauſe.

But now to the matter in hand. My Brother Burton acknowledgeth that the Beleevers in the church of Ieruſalem, were ſo many, in the very infancy of it, that for want of a convenient place, as wherein to breake bread, or receive the Lords Supper all together, they were conſtrained to ſever themſelves into divers companies; and to communicate in ſeverall private houſes, which conceſſion of his quite overthrowes the opinion of thoſe of the congregationall way as they call it; yet ſaith hee, this ſevering was not a dividing of the Church into ſo many diſtinct formall Churches or Church bodies, becauſe but ſo many branches of one and the ſame particular church, which though (ſaith hee) you called ſo many congregations, yet properly ſo many Churches they were not, as not having their diſtinct Officers and Members united into one Church body reſpectively. Theſe are his formall words. So that he diſtinguiſheth between church and congregation, as Maſter Knollys doth betweene foreign not making them ſynonima's, as other men and thoſe of the congregationall way uſually doe, and thinkes by this his grollery to evade the dint of all Arguments that are brought to convince them. The queſtion therefore betweene me and my Brother Burton at this time, is, Whether a congregation and a company of beleevers communicating together in church Fellowſhip, and in all the ſaving and ſealing Ordinances, be a church properly ſo called, which my Brother Burton denies, ſaying, that although I called them ſo many congregations, yet properly ſo many churches they were not; and puts mee upon the proofe of it: and therefore to gratifie my kind brother, & to ſhew how willing I am to pleaſe his humour I do undertake that work. Now if I can make it appeare, & evince, that thoſe ſeverall Aſſemblies and congregations of Beleevers in the church of Ieruſalem wee reade of in the firſt ſix chapters of the Acts, were ſo many ſeverall churches properly ſo called, then hee will acknowledge and confeſſe that my elevenor twelve ſheets ſpent about this Argument prove no waſte paper; and then alſo the controverſie p. 231betweene us is at an end, and hee muſt turne Presbyterian Dependent if hee hath any honeſty in him. This then is my taske to maintaine, and prove that thoſe congregations and ſeverall aſſemblies or companies of Beleevers in the church at Ieruſalem, were ſo many churches properly ſo called, which by the grace of God and his bleſſed aſſiſtance I doubt not but to make good, although he had ſufficiently himſelf overthrowne the Independents doctrine, by the very granting there were many congregations in Ieruſalem.

But by the way, before I come to prove what I have undertaken, I will take this liberty to premiſe thus much, if That my brother Burton ſpeaketh of the church at Ieruſalem bee orthodox divinity, viz. that the ſevering of themſelves, into divers companies, and into many ſeverall congregations, in ſeverall private houſes, for the partaking in all the Ordinances, and for the injoying of all the acts of worſhip, that they might be the better edified, makes them not ſo many diſtinct formall churches, or church bodies properly ſo called, (becauſe but ſo many branches of one and the ſame particular church, the communicating and participating notwithſtanding in al the which Ordinances in al ages, was thought ſufficient to conſtitute a formall church, or a church body properly ſo called): then I affirme the ſame may be concluded of the catholick viſible church; for that is but one church, and one ſheep-fold, as being founded and built upon that one Rock Ieſus Chriſt, that onelyonly Paſtor and Shepheard of his ſheepe; and therefore one of theſe concluſions muſt neceſſarily inſue upon his Principles, viz. if the ſevering of a particular church into many congregations and aſſemblies makes them not ſeverall churches or church bodies properly ſo called, as my brother Burton teaches; becauſe it is but one and the ſame church, and all thoſe congregations are but ſo many branches of that one church: then the ſevering of the catholike viſible church into many congregations and aſſemblies through the world, makes them not ſo many churches properly ſo called, becauſe the church of Chriſt is but one and the ſame church, and all thoſe congregations are but ſo many branches of that one church: and ſo by his learning there ſhall now be no viſible churches upon earth properly ſo called, although they injoy all Chriſts Ordinances in each of them, for they are but ſo many branches of that one church. And if this bee good p. 232Divinity, then let all men turne Expectants and Seekers, for wee have not in the world as yet any particular viſible formed churches; for all theſe ſeverall congregations are but ſo many branches of that one catholicke viſible church: and a branch and a member of a church is not a church properly ſo called in my brother Burtons Dialect: and therefore wee have no true viſible churches, or church bodies upon earth properly ſo called: this I ſay will neceſſarily follow upon my Brother Burtons unſound Principles and this his opinion, which I am confident upon his more ſerious thoughts, and when he makes not ſuch haſte, (as he confeſſes he did, when he writ this his book againſt me) he will acknowledge to be very erroneous.

But if he ſhall againſt all reaſon, undertake to maintaine the ſame doctrine concerning the Catholicke viſible church he doth about the church of Ieruſalem, I am aſſured he will be highly condemned by the learnedeſt of his party as well as by the univerſall conſent of all the judicious Divines in the world, who I know are of a contrary judgement. But I ſay, if upon mature deliberation he ſhall acknowledge and grant that the ſeverall congregations or churches of believers mentioned in the Scriptures, as that of Corinth, Epheſus, Galatia &c. and their own ſeverall congregations in their new gathered churches (howſoever he will not grant that title unto our aſſemblies) I ſay if he ſhall but accord that both the primitive churches and their new congregations be churches properly ſo called or church bodies, though but ſo many branches and members of the Catholicke viſible church, which yet is but one and the ſame church: then likewiſe of neceſſity it will follow, and he muſt yeild unto it, that all thoſe ſeverall congregations and aſſemblies in the church of Ieruſalem were churches properly ſo called, though but ſo many branches of that one and the ſame particular church, becauſe as the learned know, all particular congregations and churches that partake in all the Ordinances as they are ſimilar parts of the whole church, ſo they doe all partake of the name and nature of it and are all of them churches properly ſo called; and therefore by the very ſame reaſon I ſay, all thoſe ſeverall congregations and aſſemblies in the church of Ieruſalem being parts of that Nationall city or Presbyterian church, that one and the ſame church, as partaking both of the name and nature of that church, p. 233are all of them churches properly ſo called; one of thoſe concluſions, I affirme will neceſſarily follow from my brother Burtons principles. And for the better evidencing of what I have ſaid, I will adde a few words more by way of a corollary, that whatſoever the whole church at Ieruſalem had in it to make it the firſt formed church properly ſo called, the ſame had all the congregations and aſſemblies reſpectively and ſeverally conſidered, to make every one of them churches properly ſo called: And therefore if the whole church at Ieruſalem may challenge the name of a true formed church (as the Independents acknowledge) then the ſeverall congregations and aſſemblies reſpectively and ſeverally conſidered, might do the ſame, and were churches properly ſo called. For if the whole conſiſted of viſible Saints, ſo did every one of thoſe ſeverall congregations and aſſemblies conſiſt of viſible Saints. And if the whole had the bleſſed Apoſtles in it and Chriſts ſeventy Diſciples and all ſorts of church Officers, ſo had every ſeverall congregation and aſſembly of that church, though but a part and a branch of the whole. And if the whole church inioyed all the ſaving and ſealing ordinances and all acts of worſhip, and continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip and in breaking bread and in prayer, ſo did every one of thoſe congregations and aſſemblies ſeverally and reſpectively conſidered: And therefore when all the branches of that one particular church at Ieruſalem, viz: every congregation and aſſembly ſeverally conſidered and as a part, were equall to the whole church in all priviledges immunities and in whatſoever is required for the making of a true formed church, ſo that there was nothing wanting to either of thoſe congregations that the whole church partaked in and injoyed or could challenge for the making it a compleat Church, then it followeth and that neceſſarily, that if the whole church be a true formed church and a church properly ſo called as the Independents confeſſe, that all thoſe congregations & aſſemblies ſeverally conſidered were churches properly ſo called. This I thought good to premiſe. And now I come to make good what I undertooke, which is to prove thoſe ſeverall Aſſemblies in the church of Ieruſalem, to be churches properly ſo called, which I do by this argument.