The Utter Routing of the Whole Army of All the Independents and Sectaries, Pages 101-200 (2 of 3)

The Utter Routing of the Whole Army of All the Independents and Sectaries · Pages 101-200 (2 of 3)

p. 135Now I ſay if there were ſuch multitudes, both of Hearers and Teachers, there was without all doubt many places for them ſeveally to heare in, and it ſtands withall reaſon that the ſeverall ſtrange Nations had Synagogues by themſelves, and ſuch men to Teach unto them in their own language as they could underſtand, or elſe they could not have been edified, and there is very good ground to induce men to beleeve that I now ſay: For if there was a Synagogue in Ieruſalem of the Libertines, (as there was) that is to ſay of thoſe that had beene ſlives and bond-men, but were made free, then can any man beleeve that all thoſe ſeverall Nations of the free-men, that abounded alſo with wealth and honour, (or elſe if they had not had great riches, they could never have journied ſo about from Country to Country and tranſported their families thither) I ſay in all theſe regardes it ſtands withall reaſon that they had their particular Synagogues alſo, and therefore that they were in mighty multitudes, ſo that a few places could not containe them all to communicate in all Acts of worſhip, and therefore of neceſſity in Chriſt his time they were diſtributed into many and ſeverall Congregations; and all this I ſay beſides the holy Scripture very reaſon dictats to any man but Maſter Knollys and I. S. and their fraturnity who all deny, that there were either in Chriſts life time or after his death more Chriſtians and believers in the church of Ieruſalem then could meete in one place or congregation, notwithſtanding the holy Scripture ſayeth, that there was a world of believers there and that all Jeruſalem the very City was full of them.

p. 136I referre therefore that which I have now ſpake, to the judgement of all the judicious and learned, whether we ought rather to believe the Holy Scripture of truth, which was indited by the Spirit of truth, or Maſter Knollys who ſaith and writeth the contrary by the ſpirit of error▪ And this ſhall ſuffice to have ſpake for proofe of my firſt propoſion, to wit that the world that went after Chriſt were believers, which Maſter Knollys moſt fondly and impiouſly denyeth.

The ſecond propoſition remaining to be proved is this, that there was a world of beleevers in the Church of Ieruſalem, and that they were inhabitants there: Now howſoever by the proving of my former propoſition, this latter alſo was included in it, and proved likewiſe as all the places above cited do ſufficiently ſhew; for the place, where the word that followed Chriſt dwelt, is ſaid to be Ieruſalem; and if we but conſult with the holy Scripture, eſpecially the Goſpell of Saint Iohn, we ſhall again and again meet with many teſtimonies there beſides thoſe I have above quoted to prove the ſame; ſo that it may be thought a needleſſe work in particular to prove this ſecond propoſition, ſeeing it is already evinced in the former; yet becauſe Mr Knollys hath made them two propoſitions, and hath peremptorily delivered it, that there was not a world of beleevers in the Church of Ieruſalem: I will, to gratifie him and to ſatisfie any that will be ſatisfied, prove this propoſition alſo diſtinctly and ſeverally by it ſelfe: viz. That there was a world of beleevers in Ieruſalem, and that they were inhabitants there. For proofe of this the 12. chapter of Saint Iohn and the 29. verſe, decla…es it ſaying, behold the world is gone after him: This world was at Ieruſalem and inhabitants there, and well known to the Scribes and Phariſees; which is yet farther ratified out of the 7. chapter ver. 48. where the people that are called accurſed had their dwelling, for they were known to the high Prieſts, Scribes and Phariſees, which they could not have been had they not been Inhabitants; which is yet more clear from the 21. of Matthew; where it is manifeſt, that not only the men of Ieruſalem but that the very children cryed Hoſanna to the ſon of David; and it is wel known to all men what children do ordinarily in a publike way, it was well approved of by their parents who likewiſe cryed, Bleſſed is he that cometh in the name of the Lord: as it was here in London at the begining of the parliament, when the king came into the city to ſeek p. 137for the 5 Members, there was not a woman or a child that had a head as big as a crab, but cryed for the Priviledges of Parliament, & commonly as the cock crows, ſo crows the hen & the chickens. And by all probability it was at that time in Ieruſalem, in reſpect of Chriſt, as it was then here in reſpect of the Parliament; the generality of all the inhabitants believed in him and honoured him, as the people generally in the city did the Parliament; which is yet more evident from the great indignation and wrath of the Prieſts and Scribes who were diſpleaſed to ſee the wonderfull things he did, and eſpecially that they heard the children crying in the Temple ſaying, Hoſanna to the ſonne of David; by which they well perceived that the children ſpake no otherwiſe then their fathers would have them, and that the whole city of Inhabitants were ſuch as beleeved in him. Yea the ſecond of the Acts addes a great deal of ſtrength to this argument where it is ſaid, That there were devout men dwellers at Ieruſalem out of all the Nations under Heaven beſides the Inhabitants that were Natives. But the eleventh of Mar. puts all out of doubt, for that chapter ſpeaks plainly of all the Inhabitants and Dwellers in Ieruſalem as well as of the ſtrangers that came to the Feaſt, where it is ſaid there were two mighty parties, either of which ſo awed the Scribes, chiefe Prieſts and all the enemies of Chriſt, that they durſt not meddle with him, and the one of them was ſuch as adhered unto Chriſt and beleeved his doctrine, ſo that although Chriſts enemies ſought to deſtroy him, yet they feared him, becauſe, ſaith the Scripture, ver. 17. all the people were aſtoniſhed at his doctrine, that is all the people approved of it, and beleeved in him, for he taught as one having authority Matth. 7. The other party were Iohn the Baptiſts Diſciples all beleevers too; for it is there aſſerted, that all men compted John that he was a prophet indeed, ver. 32. And this party alſo kept the chief Prieſts the Scribes and the Elders, Chriſts capitall enemies, in ſuch awe, as they durſt not attempt any thing againſt Chriſt; and all theſe were inhabitants of Ieruſalem: For it is ſaid in the 28 verſe, that all the people were aſtoniſhed at his doctrine: and it is ſaid ver. 32. that all men counted John a Prophet indeed: Now then if all the people of Ieruſalem and all the men of Ieruſalem, theſe two mighty parties and both believers be put together, and were inhabitants there as …he Scripture relateth, beſides the ſtrangers that came up to the Feaſt, then there was a world of beleevers in the Church p. 138of Jeruſalem; and they were inhabitants there: For the place where theſe Scribes and high Prieſts were, and where Chriſt then was, and where all thoſe people were, was in Ieruſalem, and all the people well known to the Rulers and Phariſees to be Inhabitants there: So that all men now may ſee the futility and vanity of Mr Knollys his denyall of my arguments, and may alſo behold the force and power of truth which aſſerteth, That there were more beleevers in Jeruſalem, then could all meet in any one place, and that in Chriſts time, unleſſe a world of beleevers and thoſe inhabitants can meet together in any one place or congregation to injoy all acts of worſhip to edification; which is a grollery, yea madneſſe to ſuppoſe or think. And this ſhal ſerve for anſwer to what Mr Knollys out of his impious ignorance had to reply againſt my arguments for the enervating of them. And now I come to I. S. his anſwer to all my foregoing arguments, by which he would perſwade the poor ignorant people, That there was not ſuch a number of Beleevers in Ieruſalem, but that they might all meet in one place: For this muſt neceſſarily be the ſcope of his diſcourſe, or elſe it is nothing to the purpoſe or againſt my arguments; which were to prove, There were more beleevers in Jeruſalem and that in Chriſts time then could poſſibly meet together in any one Congregation to partake in all Ordinances.

The reader may remember that in his former reply, he ſeemed not to doubt concerning the number of thoſe that were baptized, onelyonly he denyed that thoſe that were baptized by Iohn, were Chriſtians, and that they were caſt into a Church mould after the New Teſtament forme, much leſſe that they were members of one Chriſtian Church at Jeruſalem; theſe are his own words and by this hee thought to overthrow that argument: Now here he uſeth another method; tacitly denying the Minor of all my Syllogiſmes; and the reaſon of his denyall is, becauſe as he ſpeaketh, I made falſe muſters; he thinks me, it ſeemes, like the Independents, who would perſwade the ſimple that all are Independent; and amongſt other things he ſaith that I gave the Independents occaſion ſhrewdly to ſuſpect my ignorance. But I will ſet down his whole babble at larg and in his owne termes and words, and his full anſwer to all my laſt arguments as it is page 9, 10. of his Pamphlet. His words are theſe.

But note (ſaith he) an abſurdity in the ſequell of the diſcourſe, p. 139where the Doctor having got a multiplying glaſſe in his hand, goes on to make ſtrange diſcoveryes of the increaſe of Chriſtian believers. pag. 36. he tells us, that Chriſt made many more Diſciples and Beleevers then John, and added dayly unto the Church, that was then in Ieruſalem, ſuch as ſhould be ſaved. Here's two Paradoxes: Firſt that Chriſt made more Diſciples then John: Out of whom ſhould hee make them? when as Iohn had ſwept all along with him, as you affirme before page 32. and not taking it Synecdochically (what ever you determine of it here). Secondly that Chriſt ſhould adde dayly to the Church that was in Ieruſalem; is not this a marvellous anticipation and miſtake to apply that which was done by the Diſciples after Chriſts aſcenſion▪ Acts 2. laſt, unto the miniſtry of Chriſt himſelfe? and yet in the ſequell you reckon this to the Apoſtles alſo expreſly page 56. Judge if here be not falſe muſters▪ And let me tell you, you give us occaſion ſhrewdly to ſuspect your ignorance (to ſay no worſe) to talke of a Church in Jeruſalem, beſides the nationall church of the Jewes in the life time of our Saviour. Thus hee.

If I ſhould diſcover all the errors that are in this reply, I might make a very large volume: but in regard that all learned men will eaſily perceive the vanity, childiſhneſſe and horrid impiety of the man in the very reading of it: I ſhall not be ſo larg in my anſwer as otherwiſe I had thought to have been: and yet before I come to it, I cannot but complain of the diſhoneſty of the man that thus curtaileth my arguments every where, not plainly ſetting them down, that the people may ſee my reaſons; but this is the ordinary way of his diſputing who conceales the truth from the ignorant and ſimple that he may the better poyſon them with his errors and noveltyes. After the very ſame manner dealeth my brother Burton with me, as we ſhall ſee in its due place, who paſſing by all my arguments not ſo much as mentioning any one of them, makes a rombobombo Syllogiſme of his own, which as I ſuppoſe he fetcht out of the howling wilderneſſe of America, and then with Phocions hatchet, that carnall weapon, he fights with his own ſhaddow, and vapors like a conquerour as I. S. doth here.

But now for anſwer briefly, I affirme that I. S. in confuting of my arguments, by which I proved that there were more converted by Chriſt and his Diſciples and the Apoſtles Miniſtry in Jeruſalem then by Iohn the Baptiſt; and therefore that they could p. 140not all meete in one place or Congregation to injoy all Acts of worſhip, I ſay in his confuting of my arguments he doth not ſo much diſpute againſt me, as he doth againſt Saint Iohn the Evangeliſt and the very Scripture; for the diſcoveries I made by my multiplying glaſſe (as he ridiculouſly ſpeaketh) of the increaſe of Chriſtian believers, were no falſe muſters, (as he childiſhly ſcibleth) for I diſcovered only and declare unto all men that increaſe of Chriſtian believers in Ieruſalem that the holy Word of God aſſerteth, Iohn the 4. where it is recorded, verſ. 1. 2. That Chriſt made more Diſciples and believers then Iohn; and therefore added daily to the Church that was then in Jeſuſalem, ſuch as ſhould be ſaved; for Chriſt came to ſave the loſt ſheep of the houſe of Iſrael: Now the making of more Diſciples is the adding of more to the church: and this the Scripture holdeth out not only to me but to all intelligible Chriſtians, and therefore it was no error in me to affirme the ſame: So that whiles I. S. laboureth to confute my Arguments, he fights indeede againſt the Evangeliſt that affirmeth that Chriſt made mo Diſciples then Iohn.

But ſayeth he, here are two Paradoxes. Firſt, that Chriſt made mo Diſciples then Iohn.

The ſecond, that Chriſt ſhould adde dayly to the Church that was then in Ieruſalem.

Theſe in I. S. his opinion are paradoxes, that is matters of Ludibry in his dialect. Yet both theſe truthes I ſpake of, are cleere out of the Word of God, and therefore whiles he wounds me, he vulnerateth Saint Iohn and blaſphemeth, for he giveth the Spirit of God the lye, and denyeth the Scripture that aſſerts that Chriſt made mo Diſciples then John, and therefore added more unto the church: for of unbelievers and of enemies they were made Diſciples, Chriſtians and friends; and therefore taken out of the world and brought into Chriſts fold and church, and by that worke of converſion they were added to it; as he that ſhould this day take any of our Miniſters and faithfull Paſtors ſheep out of their folds and ſteale them away, (as too too many of the Independent Miniſters daily do) and bring them into their new congregations, may not that Independent Miniſter, without any marvilous anticipation or miſtake, or without any error, truly be ſaid to have added ſo many more to his new p. 141church, when the number of his members is thus increaſed? And if another Miniſter be joyned with him as a teacher in that congregation or ſucced him, if he alſo ſhall run plundering about both city and country, as a gifted brother, and bring in a great many more poore ſilly ſheepe into his fold then the other did, as they are notable cunning theeves, may not it truly be ſaid of him and that without any marvilous anticipation, and miſtake, that he alſo added unto the church, when ſtill the the number is daily increaſed? I am confident that all men of ſound reaſon will ſay there is no error in all this! And therefore I hope by all the judicious I ſhall be free from any blame or error, in that I ſaid thoſe that were converted by Chriſt and made Diſciples by his Miniſtry, were added to the church and to thoſe that were formerly converted by the Baptiſt. But ſaith J. S. how could Chriſt make mo Diſciples then Iohn? Out of whom ſhould he make them ſaith he, when Iohn had ſwept all along with him as the Doctor affirmeth pag. 32. Not taking it Synecdochically? Thus he ſhewes his acumen or rather his vanity in contradicting the Scripture and abuſing me. For he that hath ever read my booke, and looks but in the 31 page toward the lower part, ſhall finde theſe words, That Jeruſalem went out to Iohn and was baptized; it muſt therefore by a Synecdoche be taken for all the common people promiſcuouſly, or for a mighty multitude of all ſorts, and of all ranks of people, and of all profeſſions, as Publicans, Souldiers and the ordinary inhabitants: Theſe were my very words there. And therefore I. S. ſaying that I took not the word Synecdochically, belyeth me, befooleth himſelfe and abuſeth the reader, and fights with his own phancy. But for anſwer to his whibling Cavill, I ſay Chriſt converted thoſe he made his Diſciples and Schollers, out of the remmant or remainder of thoſe that were yet unconverted in Ieruſalem, and in that work he added more unto that church, which though the mother church, as the other were Daughter churches through all Iuda, yet it was but a particular church, in that Nationall church; for the being a Nationall church doth not exclude as this man fondly conceits, particular churches from bearing the name of church, no more then the Catholike viſible church doth deny the name of church to any particular churches, becauſe they being ſimilar parts do p. 142partake both of the name and nature of the whole, as all the learned and Orthodox Divines do hold. And therefore taking Ieruſalem Synecdochically as I then did, it is alſo here to be ſo taken, and then Chriſt did make mo Diſciples out of the people of Jeruſalem that remained yet unconverted, then Iohn had done before him, and added them unto the church at Ieruſalem, that particular mother church in that Nationall church, which as it was at that time in reſpect of morall worſhip governd by a Colledge of Elders or Presbyters as the Scripture everywhere relateth, which is called a church, ſo it was ever after governed by a Presbytery, all thoſe Synagogues and ſeverall churches being all combind together under the rule and goverment of that Presbytery, and making all but one church within its precinct, after which manner all the other city churches throught Iudea following the example of this mother church were ever to be governed to the end of the world; and this is indeed the true chuch mould, according to the New Teſtament forme, that all churches ought to be caſt into, if we will imitate the government of the mother church Ieruſalem, and all the daughter churches both in Judea and Iſrael as that of Samaria and into this mould did the Baptiſt and Chriſt caſt all they converted. Therefore when I ſaid that Chriſt made more Diſciples in Ieruſalem then Iohn, and that he added them unto that Church, I ſpeake nothing but that I have warrant for out of the good Word of God and the Scripture of truth, and which is ſufficiently backt and corroborated alſo by all ſound reaſon: And therefore, it is wickedneſſe in I.S. to ſay that in ſo ſpeaking it is a paradox. For if it be a matter of ludibre in me and a paradox to ſay that Chriſt made more Diſciples then Iohn, Then likewiſe it is a paradox and matter of laughter in the holy Evangeliſt: For he in formall words ſaith, That Ieſus made and baptized moe Diſciples then Iohn. I referre my ſelfe therefore unto the judgement of all honeſt▪ godly minded men, whether Saint Iohn be not as well cenſured and traduced by this vaine and wicked fellow as my ſelfe, and whether in his ſo ſpeaking he doth not give the Spirit of God the lye.

And his ſecond paradox is as vaine and childiſh and impious as this, where he ſaith, is not this a marvelous anticipation and miſtake, to apply that which was done by the Diſciples after p. 143Chriſts aſcenſion unto the miniſtery of Chriſt himſelfe? For anſwer let I. S. take notice that in ſaying Christ made …mo Diſciples then the Baptiſt, and in making them added them unto the Church at Ieruſalem, There is no marvelous anticipation or miſtake, as I. S. unlearnedly inferrs; for in giving unto Chriſt his due honour and affirming he added unto the Church that was then in Ieruſalem, I have both the Scripture and reaſon for it, and in ſo ſpeaking I detract nothing from the honor and dignity of the Diſciples; for it is no error in any man, to apply that unto Chriſt Miniſtery, viz. the converſion of men and the adding of them to the church, which worke, properly and primarily belongeth unto him, though in a Metaphoricall ſenſe it may alſo be attributed unto the Apoſtles and Miniſters of the Goſpell. And therefore the miſtake is in I. S. and not in me; for he applyes that unto the Diſciples which was done by Chriſt, for it is ſaid the Lord added unto the Church dayly ſuch as ſhould be ſaved. It was done by Chriſt, and not the worke of the Apoſtles, but inſtrumentally; and therefore I. S. is a prevaricator, in many reſpects ſinning both againſt God and man: for here, he giveth that honour which is peculiar unto Chriſt, unto the Diſciples; and then he falſly accuſeth me of an error and miſtake when there is none, and then would make me guilty of his own ſins, which I am free from, as all they that read my booke in the page quoted by him may ſee; and this is not all, but in this alſo he is a great offender, where by this jugling craft of his, he labours to ſeduce the poore people. But for farther anſwer, I have learned of Chriſt himſelfe, that the Diſciple is not above his Maſter; and therefore if I. S. will apply the worke of converſion and adding of Diſciples to the Church, unto the Miniſtry of the Apoſtles after Chriſts aſcenſion as he doth, I do not conceive it any paradox in me or any miſtake or Anticipation to apply that worke unto Chriſts Miniſtry in his life time: for the Maſter is ever more to be honoured then the ſervant as all reaſon will dictate: and therefore there was no paradox in me in giving that honour unto Chriſt that belonged unto him who was the Maſter: for he came to ſave the loſt ſheepe of the houſe of Iſrael, and ſo he did, gathering daily ſome of them into his fold, and adding many more ſheepe to thoſe that Iohn the Baptiſt had converted: and therefore I do not think it a paradox in me p. 144to give as much honour to the Maſter, as I. S. doth to his Diſciples and ſervants: for the honour of converſion and adding unto the church is a work primarily belonging to the Lord and Prince of the Church Jeſus Chriſt. It is great raſhneſſe therefore▪ and very unchriſtian dealing in I. S. to make mee a ſubject of his ſcorne and ludibry for well doing, and to make that a ſinne and error in mee, which is a vertue; for to give Chriſt his due honour is a vertue; now the honour of converting of men, and adding them unto the Church is his proper work, and it peculiarly belongeth unto him firſt and laſt to adde unto the Church ſuch as ſhould bee ſaved: The Apoſtles were but the Inſtruments. Paul may plant, and Apollos may water, but God the Lord of his Church giveth the increaſe, 1 Cor. 3. Hee maketh the Church grow and multiply into mighty numbers, and adds daily unto it, by the mighty working of his Spirit, and it is marvellous in our eyes: And therefore I. S. is ſeverely to be cenſured and that deſervedly, not only for abuſing his brethren, making them offenders when they are not, but chiefly for anticipating that honour which is onelyonly due unto Chriſt and God, and giving it and attributing it unto men, as it is the daily practiſe of the Independents to give the glory of all victories which only belongeth unto God, to the party which they call the praying army; and ſo hee aſcribeth that honour that peculiarly belongeth unto God and Chriſt, unto the Apoſtles, which indeed pertaineth unto them only as they are inſtruments, and accuſeth me as of an anticipation and miſtake, ſaying, I aſcribed that unto the Miniſtry of Chriſt himſelfe, which belonged unto the Diſciples of Chriſt after his aſcenſion. It ſeemes to I. S. that I am a very erroneous man, and very unjuſt, that I give that honour unto Chriſt himſelf, and aſcribe that work unto him, which ſaith I. S. belonged to the Apoſtles. But if this be an error, in ſaying that Chriſt added unto the Church as Ieruſalem, before his death and after his death, ſuch as ſhould be ſaved, I will live and die in this error; for this is only the worke of God; none can come unto God but by Chriſt, hee is the doore, the way, the truth and the life, the author and finiſher of our faith, that begins and ends the worke of converſion; the Apoſtles and all other Miniſters are but his inſtruments, hee is the hand of god, and the arme of the Lord that doth the worke in the hearts of the people. Whether therefore I. S. or my ſ…lfe be the moſt erroneous in their opinions, and ſpeake moſt Paradoxes about p. 145this point, I leave it to the cenſure and judgement of thoſe that have more skill in Divinity then I. S. or any of his Fra ternity.

But ſhould I grant unto I. S. that the Apoſtles after Chriſts Aſcenſion had of themſelves, and by their owne power, without any helpe from Chriſt added many unto the Church, which I yet never did; doth this I pray in the opinion of any wiſe man exclude Chriſts adding unto the Church before his death? or was it ſuch an obſtacle or hindrance to his worke of converting men, and adding them unto the Church, that becauſe it is ſaid of the Apoſtles after Chriſts death that the Lord by them added to the Church, therfore it is an error or miſtake, to apply that unto the Miniſtry of Chriſt that was done to the Diſciples? I am confident none that are not ſenſeleſſe will ſay there is any error in ſo ſpeaking, neither is there ſuch a gulfe betweene theſe two things, but that they may well meet, Chriſt may adde and the Apoſtles alſo: For the ſame reaſon that made Saint Luke in the ſecond of the Acts ſay the Lord added unto the Church daily ſuch as ſhould be ſaved, confirmes mee in my opinion, that as it was the Lords worke after his aſcenſion to adde men unto the Church, ſo it was his worke in his life time, for hee was yeſterday and to day the ſame for ever▪ alwayes the author and finiſher of our faith, and therefore it was no anticipation or miſtake in me, nor no Paradox as I. S. fondly ſaith, to conclude that thoſe that were converted by Chriſts Miniſtry, were added to thoſe that were converted by Iohn, ſo that there was addition upon addition, and it was no ſinne in mee to ſay that of Chriſt then that was afterwards aſcribed unto him in formall words; for although the very words be not expreſt, …et that is ſet down that is equivalent unto them; for it is ſaid Chriſt made moe Diſciples then Iohn, it was his work, ſo that the diſputation now is not about words & terms of expreſſion, but about the ſubſtance of things, viz. about beleevers and Members of the Church of Ieruſalem, which when the Scripture holdeth out unto us, affirming that Chriſt made moe diſciples then John, & that at Ieruſalem, then any rational man may without any anticipation or miſtake, or any error or Paradox conclude that theſe new Converts were added then unto the Church as well as thoſe that were converted after his Aſcenſion were ſaid to be added to the Church; and he that with the eye of underſtanding▪ ſhould behold what the Scripture ſaith, and ſhall but duly conſider my Arguments drawne from thence will not gather, that I p. 146make falſe Muſters, as this freſh water ſouldier I. S. childiſhly ſpeaketh; but on the contrary he will ſhrewdly ſuſpect the ignorance, to ſay no worſe (that I may uſe ſome of his Rhetoricke) of this novice in Divinity, and will alſo evidently gather that the Church at Ieruſalem was a particular Church in that Nationall Church of the Jewes, and that in the time of our Saviour; and withall hee will conclude from the premiſes, and all that I have now ſaid by way of anſwer to Maſter Knollys, and this I. S. that there were more beleevers in Ieruſalem then could all meet in any one place or a few, and that in John the Baptiſts and Chriſts dayes, and all this without any miſtake or Paradox, but from very good reaſon, which if this Puny Divine I. S. had beene guilty of, hee would never have beene ſo unadviſed as to have oppoſed the Scripture it ſelfe, and all ſolid and learned men in ſpeaking ſo raſhly.

And now I referre all that I have hitherto ſaid by way of reply to Maſter Knollys and I. S. to the judgement of the learned to conſider, whether there is either honeſty or reaſon in theſe men, who to maintaine their fond errors, wil deny or affirme any thing, though never ſo repugnant to the Scripture, and to the very light of reaſon, and all this only to miſlead the ignorant people; and this is all that I. S. hath to ſay againſt my Arguments drawn from the Baptiſme of Iohn and Chriſts and his Apoſtles Miniſtry, by which I proved, that in the very dayes of John the Baptiſt and in Chriſts time there were then many more beleevers in the Church of Jeruſalem then could all meet in any one Congregation.

Now for the following Arguments, by which I proved it was much more impoſſible for them to meet together, after there were daily added ſo many thouſands to the Church after Chriſts Aſcenſion by the miracles and Miniſtry of the bleſſed Apoſtles, and Chriſts ſeventy Diſciples, and the other Miniſters of thoſe times: I. S. doth not ſo much as meddle with them, but ſaith pag. 10. That he had thought to have beſtowd as much time on the reſt, but that other conſiderations forbad him; and becauſe (as he ſaith) there were thoſe ſo able already ingaged in the Diſpute: theſe are his words. And in his wiſe Epiſtle to me, he ſaith that his health forbade him. Now what a vaine fellow is this to vapour that he had whipped me out of the field, and beat up my quarters, and quartered my book, and taken hold of the pillars of my diſcourſe and ſhaken them, and overthrowne my building, as yee may ſee at large in the title page, and p. 147in his Epiſtle to mee? and yet in the tenth page of his Booke the place above quoted, and in the ſame Epiſtle hee confeſſeth, his indiſpoſition of body and other conſiderations forbad him to beſtow any more time upon the Booke, and ſaith in expreſſe termes he left the worke to others; whether therefore this be not a worthleſſe and witleſſe Fellow to brag and glory of a victory, and beating up of a mans quarters, when hee hath only flung a ſquib or two at them a farre off, and then cowardly and baſely ran away pretending ſickneſſe as freſh water ſouldiers commonly uſe to doe, I leave it to the judgement of others to conſider. But of I. S. I may truly ſay thus much, that hee is a meere quagmire of ignorance, and wicked impudency, and farre unfit for any ſerious or ſolid imployment, much leſſe to be a Captaine or Commander in Chriſts Armies. I doe not deny, but hee may make a prettie ſouldier at an Independent Feſtivity; and I beleeve that were it to ſhake or pull downe the pillars of a March-pane, or to beat up the quarters of a Cuſtard, to breake up a Wood-cock, or to ſtorme a Veniſon Paſtie, or to plunder a Banquet, that in the Militia of good cheer he would doe very well: but notwithſtanding I would have I. S. being now in a courſe of Phyſick and of an infirme body, to uſe ſome moderation when hee comes where good cheer is ſtirring; and therefore becauſe hee thinkes that my judgement in ſuch matters may be worthy of ſome account, for ſo hee intimateth in his learned Epiſtle; I would adviſe him for a time to feed upon Snayl pyes and Muſhromes, and of thoſe kind of creatures hee may find abundance about the Wels at Tunbridge; that low kind of diet is beſt for him; & if he followes this now in the ſpring but ſome weekes, and drinks luſtily of the waters there, they will waſh him till hee be cleane and fit for my fingring againe, and free him from his Frenſie, and make him as cleane and neat, as he ſaith my Poſtſcript hee left in thoſe waters will be. And this is the counſell I give unto I. S. gratis, for all his learned paines in beating up my quarters. And ſo I have done with him at this time. I have now a few things yet to anſwer to what Maſter Knollys hath to ſay to thoſe Arguments I rayſe from the Miniſtry of the Apoſtles, and the multitudes converted by them after Chriſts Aſcenſion, which yee ſhall find punctually ſet downe in their due places.

I will now therefore take a ſurvey of the numbers that were added to the Church, and to thoſe Beleevers that were converted by p. 148Iohns & Chriſts Miniſtry, by the powerfull preaching and miracles of the Apoſtles after Chriſts Aſcenſion; and from the divers places I ſhall gather out of the Acts of the Apoſtles, frame ſuch arguments as ſhall make it yet more evident, that there were ſuch multitudes in the Church of Ieruſalem, as they could not all poſſibly meet together, at one time, or in one place or roome, or in one Congregation, to injoy all the Ordinances, and partake in all acts of worſhip▪ but muſt neceſſarily be diſtributed into divers congregations and aſſemblies, if they would all be edified, and that before the perſecution wee reade of in the Acts 3. 1. and in the perſecution, and after the perſecution. But before I come to the proofe of the particulars, I muſt anſwer to ſome objections made by our brethren the Independents; the firſt of the which is, out of the firſt chapter of the Acts of the Apoſtles, from which they indeavour to prove, that the number and multitude of Beleevers in the Church of Jeruſalem was not ſo great, but that they might all meet in one roome or place, and in one congregation to partake in all acts of worſhip. The words on which they ground their Arguments are theſe: and in thoſe dayes Peter ſtood up in the middeſt of the Diſciples and ſaid, (the number of the names together, were about an hundred and twenty) men and brethren, &c. From whence they conclude, that the whole Church in Ieruſalem, that is to ſay, all the Beleevers, did meet in one place; for in this number of names they would have all the whole Church in Ieruſalem included or confined; which to moe is a wonder, that ſuch learned men as many of them are, ſhould ſo argue; for this muſt be the ſcope of the Argument if they intend to prove, That the whole Church in Jeruſalem and all the Beleevers there, were not ſo numerous, but that they might all meete in one place, and partake in all acts of worſhip, and that theſe in Peters Company were all that Church, and all the Believers that were in Ieruſalem: this, I ſay, muſt of neceſſitie be their meaning, or elſe their Argument concludes nothing to the purpoſe. The invalidity of the which, I am moſt confident will by and by evidently appeare (though all the former Arguments to the contrary ſhould not ſo much as be thought of) and withall, it will alſo be obvious to any judicious man, that in all reſpects their Argument makes much againſt themſelves. For if I ſhould grant unto them, That at this inſtant of time that that place ſpeakes of the whole Church in Jeruſalem, or the number p. 149then of Beleevers were no more but that one place might have contained them all for the enjoying of all Ordinances (which I cannot doe, for innumerable reaſons, and ſome of them above ſpecified) yet it doth not follow nor evince, that after there were daily ſuch additions of Believers, and ſuch multitudes of new Converts added unto the Church, that then alſo, one place or roome could containe them all; and that they might ſtill meet in one Congregation, and all together partake in all acts of worſhip. For there is a vaſt difference betweene one hundred and twenty names (for there was no more in this aſſembly) and in many ten thouſands, which all the World knowes could not bee contained in any one place of Jeruſalem to communicate in all the Ordinances, though that place had equalized the moſt magnificent Structure that ever the World yet ſaw; eſpecially, they could not have all met there to edification, for they could not have all heard and underſtood: and wee know that in the Church, all muſt be done to edification, and this would rather have hindred the mutuall edification of the aſſembly, and have brought a confuſion, rather then any profit or benefit unto them. But the truth is, the number of names here ſpoken of, if wee will goe to the genuine interpretation of the place, not to ſpeake of the univerſall conſent of all the learned Interpreters, who gather that in this aſſembly, the ſeventy Diſciples the Lord Jeſus ſent out to preach through all Judes, and all thoſe other Miniſters of the Goſpel that had beene Chriſts, and Saint Iohn the Baptiſts Diſciples, every one of the which was thought fit for learning and divine knowledge, to ſucceed Iudas in his Apoſtleſhip and to be a Diſciple; all theſe or moſt of them, or ſuch like, were thoſe that are included in the number of names. I ſay, to omit this Interpretation of all the moſt Orthodoxe Divines, and their univerſall agreement and harmony in their learned Commentaries about this portion of Scripture, the very words themſelves following ſhew they were ſelect and eminent men, and men of note, and Diſciples of longeſt ſtanding; and all of them or the moſt of them Miniſters and Preachers themſelves; and were indeed the Presbyters of the Church, to whom with the Apoſtles, the power of ruling was committed; and who within themſelves, and without the conſent of the common multitude of Beleivers, had power to o…daine their own Officers, and that by their own authority as we may ſee, Verſ. 21. 22. Wherefore, p. 150ſaith S. Peter, of theſe men which have companied with us all the time that the Lord Ieſus went in and out among us, beginning from the baptiſme of Iohn, unto that ſame day he was taken up from us, muſt one be ordained to be a witneſſe with us of the reſurrection. And they appointed two, &c. and they prayed, &c. and they gave forth the Lots▪ &c. all buſineſſes here were managed and carryed in an Ariſtocraticall and Presbyterian way, and all was done by a joynt conſent and the common councell of them all. Here wee finde none of the multitude of the people, though Beleevers; here were no Women that gave forth their lots. Neither doth the Apoſtle Peter ſay, Men, Mothers, and Brethren; or Men, Women, and Brethren; or Men, Brethren, and Siſters; but Men and Brethren. For howſoever in the foregoing Verſes it is ſaid, that theſe (meaning the Apoſtles and Elders) all continued with one accord in prayer and ſupplication, with the women, and Mary the Mother of Jeſus, and with his Brethren, by which they fitted themſelves for the Miniſtery after they ſhould receive the Holy Ghoſt; though I ſay, they joyned with them in thoſe duties of humiliation and prayer, which any women may do, in the ſociety and company of godly Miniſters: yet when they went about other acts of Church government, as chooſing of an Apoſtle, then the Apoſtles and Elders onelyonly by themſelves, to whom the power of the Keyes was given, ordered that buſineſſe, and left the Women to their private devotions, and their ſeverall imployments: for in this action of giving forth their lots, there is no mention of the Women. And it is manifeſt from the Text it ſelfe, that this chooſing of Matthias was at another time, and without all doubt, upon a ſet day for this purpoſe; for it is ſaid Verſe 15. And in thoſe dayes Peter ſtood up in the middest of the Diſciples, and ſaid Men and Brethren. Here was onelyonly Diſciples, Men and Brethren, and no Siſters. Till Pope Joans time, and our dayes, Peters Keyes never hung at any womans Girdle; and we heare not in Scripture that they had any voyce in chooſing of Church▪officers, and admi ting of members into the Church, or caſting out of any, till theſe unhappy times; an uſurpation not beſeeming that Sex, as afterwards in its due place I hope to make appear. But this by the way.

Now to the matter in hand, I ſay it is apparent to any that will not ſhut their eyes, that all thoſe, or moſt of them that were in p. 151Peters company, and at that time met together, were capable of an Apoſtleſhip, and ſuch as were the moſt eminent of all Chriſts followers, and ſuch as were beſt inſtructed in Chriſtian Religion, as having been bred up in the doctrine of Saint Iohn the Baptiſt, and under the Miniſtry of Chriſt himſelfe, the Prophet of his Church; and therefore they were the Teachers of the Church and people, who were their flock which they all fed in common: And from thence it argueth, That the multitude of Beleevers in Ieruſalem was not onelyonly a diſtinct company from them, but that it was exceeding great and numerous, that had ſo many Paſtors and Teachers over them: For if they had been but ſo ſmall a company as is here mentioned, and that the whole Church had conſiſted but of ſixſcore names, then the Paſtors exceed the number of the flocke; which is not onelyonly abſurd to thinke, but againſt the evident truth of the holy Scriptures, which relate unto us multitudes upon multitudes that were dayly converted by the miniſtery of John the Baptiſt, and of Chriſt and his Apostles, and added unto the Church before this their meeting.

So that by this I have now ſaid, it is moſt clear and evident, that all or moſt of theſe, were the moſt eminent Miniſters of the Goſpell, and the Presbytery of the Church. But in this, that our Brethren do acknowledge, That this aſſembly here spake of were the church, it makes as much againſt them, and greatly for us: for it is manifeſt▪ from the Text, that they were the Miniſters and Preachers of the Goſpell, and in that they give them the name and title of the Church, it followeth that the repreſentative body and Presbytery is a Church, and that to them onelyonly belongs the power and authority of the Keyes: according to that of our Saviour in Matth. 18▪ 17, 18. Tell it unto the Church, &c. and whatſoever ye binde on Earth ſhall be bound in Heaven; and whatſoever ye looſe on Earth ſhall be looſed in Heaven. By which words, all authority is put into the true Miniſters hands; ſo that they onelyonly have the power and authority of ordaining Paſtors and Presbyters among themſelves; as Paul ſufficiently declares in his Epiſtles to Timothy and Titus: and that they have not onelyonly the title of the Church, but a Charter and Warrant alſo granted unto them of ruling and governing the Church, and of ordaining Church▪officers, and that by joynt and common conſent among themſelves, p. 152without the helpe and aſſiſtance of the people and congregations under them, which by God were never joyned in commiſſion with them.

And howſoever Paul in the 1. of the Corinthians, chap. 6. for the taking away the ſcandall in going to Law before unbeleevers, gave them liberty to make choyce of ſomethat were leaſt eſteemed in the Church, for the deciding of their controverſies; yet that did not authorize them to make choyce of all other Church Officers; for he limits them to go no farther then to the choyce of ſuch as are of leaſt eſteeme. And howſoever likewiſe, the Apoſtles in the 6. of the Acts, to free themſelves from all impediments, that they might the better attend upon their Miniſteries, and that without interruption they might Preach the Goſpell, gave them liberty to chuſe their Decons and Deconeſſes: yet they preſcribe the Rule by which they ſhall chuſe them, and keep the authority of ordaining them ſtill in their own hands: Looke you out among you, ſay they, men of honest report, full of the holy Ghoſt, and wiſedome, whom we may appoint over this buſineſſe, and when they had choſe ſuch, ſaith the Scripture, They put them before the Apoſtles, and when they had prayed, they laid their hands on them. So that howſoever they gave unto them a Liberty to chuſe, yet it was with limitation, not an abſolute liberty; for if they had choſe men that had not been of approved honeſty, well gifted, and wiſe, and qualified as they appointed, it was arbitrary in the Apoſtles to reject their choyce; for they keep the power of Ordination ſtill in their own hands, and to them it did belong to ratifie their Election; ſo that the people had not the power of Ordination then, nor have not to this day, no not of the meaneſt Deacon or Deaconeſſe, that belongs onelyonly unto the Presbytery, much leſſe have they power of ordaining Presbyters.

Indeed for the deciding of controverſies and differences, they have a liberty given them of making choiſe of ſome petty men amongſt them▪ and that they may do without the Presbytery; but they have no power of Ordination. Neither did I ever yet read in the Sacred Scriptures that the people or Congregation had any hand at all in chooſing of Miniſters and Preſbyters, neither were they fit for that imployment; for it is one thing to judge of mans externall carriage and manners, and another thing of his ſufficiency for his indowments and abilities p. 153of learning, and that men of learning and knowledge onelyonly can do, and the Sons of the Prophets; and it is in ſpeciall given in charge to the Presbyters and Miniſters, as it is manifeſt in the Epiſtles of Paul to Timothy and Titus, 1 Tim. 4. 14. Tit. 1. And they onelyonly know how rightly to examine them, in the knowledge of the tongues and Sciences, and ſuch Arts as are requiſite, beſides the knowledge of the holy Scripture; all which are little enough for the making of a Miniſter compleat and fit for that Sacred imployment. And all the Primitive Churches in the Apoſtles times willingly ſubmitted themſelves to what the Preſbytery then did, and aſſented to their choyce, as in the 14. of the Acts verſ. 23. it appeareth.

But I ſay, in that our brethren do acknowledge this company this hundred and twenty names, to be a church, and in that it is alſo ſufficiently manifeſt, that they are conſidered in a diſtinct notion from the people, which alſo in the holy Scriptures, when they are joyned with their Miniſters, are called a church (as is frequently to be ſeen through the acts of the Apoſtles) and in that it doth abundantly appear, by what hath formerly been ſpoken, and will yet in the following diſcourſe be farther elucidated, that there were many congregations and Aſſemblies of beleevers in the Church of Ieruſalem, and that they were all governed by the joynt conſent and Common Councell of the Apoſtles and Presbyters, to whom the Apoſtles themſelves were ſubject; who were ſent this way and that way by their direction, and to whom they were to give an account of their Miniſtery, as we ſee in divers places in the Acts, and were ordered by them, what they ſhould do, and alſo made their appeals unto the Apoſtles and Presbyters in any buſineſſe of common concernment: I ſay, in all theſe reſpects, it is evident, That the Church of Ieruſalem conſiſted of many Congregations and Aſſemblies, and was yet but one Church, and that governed by a Presbyterian Government, and by a Common Councell of Miniſters, to whoſe order all the ſeverall Congregation were to ſubmit themſelves; And therefore this their Argument maketh much againſt them and greatly for us. And this ſhall ſuffice to have anſwered to this their firſt Objection; which, to ſpeak the truth, is that that carrieth the moſt appearance of any Argument they produce to prove their Aſſertion and tenent: for all their other Objections raiſed from the ſeverall meetings of the Apoſtles and people, p. 154and from the multitude comming to them about the ordaining of Deacons, by which they would perſwade the world, That the company of Believers in the Church of Ieruſalem was not ſo numerous at any time, but that they might all meete in one congregation, or in one place, to partake of in acts of worſhip; they conſiſt moſt of them in Homonymies, and meere Paralogiſmes, which indeed beſeeme not the gravity of reverend men, and in the weighty matters of Divinity, would be undecent in a ſucking Sophiſter; and therefore are much more blameworthy in them, who by ſuch fallacies labour to amuſe the people, to the diſturbance of the whole Church and Kingdome, and alienating the affections of Brethren one from another.

I ſhall briefly runne over them. Acts 2. 46. where it is related, that the Believers and new Converts continued daily with one accord in the Temple, and breaking bread from houſe to houſe. From theſe words the Brethren conclude, That the multitude of Believers was not ſo great▪ but that they might all meete in one congregation, and in one place, to partake in all acts of worſhip; for here in expreſſe words, the place where they met is ſpecified, and it is ſaid to be the Temple. I appeale to the wiſdome of any learned man, or but of a rationall Chriſtian, whether this be a candid or ingenuous way of arguing; That becauſe 3000. Chriſtians that were newly converted might meet together in the Temple of Jeruſalem, Ergo, all that believed in Jeruſalem that were converted by Iohn the Baptiſt, and all that believed by Chriſts miniſtery and miracles, and all that were converted by the Apoſtles, and the ſeventy Diſciples before Chriſts ſufferings, and all that were after his Reſurrection converted for twenty years together, by the Miniſtry of all the Apoſtles, and all the other Miniſters of the Goſpell, they might yet all meete in any one place or Congregation, to partake in all acts of worſhip, and to edification. I refer this, I ſay, to the conſideration of any Learned man, or any intelligible Chriſtian, whether this be an ingenuous way of arguing. I believe if one ſhould argue againſt them after the ſame manner, they would laugh at him.

If one ſhould thus diſpute; Within theſe ſeven years, all the Independents continued daily with one accord in ſuch a place, and they all met together in one congregation: Ergo, there is but one congregation, and but one Church ſtill of Indeperdents in London, p. 155and they all meet together in one congregation. Would not the Brethren make themſelves as merry with ſuch a way of diſputing, as they have made others ſad with their way of arguing? yes doubleſſe.

The truth is, their way of arguing is not to their owne honour, to ſpeake but favourably of it, as will appeare. For ſhould I grant unto them, that at that time this place of Scripture ſpeakes of, there had beene no more Believers in Ieruſalem, but thoſe hundred and twenty names ſpecified in the firſt Chapter of the Acts, and theſe three thouſand new Converts; and accord alſo unto them, that all theſe did meet together in on place, and in one congregation, and did partake in all the Ordinances, which notwithſtanding I cannot grant them, for divers reaſons: for in the ſame place it is ſaid, That although they continued daily in the Temple, yet they brake bread from houſe to houſe; that is to ſay, ſome of them did daily meet to hear the Word in the Temple, and then followed their ſeverall imployments, and others in private, and they had the holy Communion or Sacrament in ſeverall houſes; from which it is manifeſtly evident, that then when there were newly added to the Church but three thouſand Believers, they had many and ſeverall congregations and aſſemblies; and without all doubt as the multitudes of Believers increaſed, they were ſtill diſtributed into more congregations: for it is ſaid, They brake bread from houſe to houſe; that is, they had their aſſemblies and meetings in ſeverall houſes and places, beſides the Temple▪ and in thoſe ſeverall houſes, they had not only the preaching of the Word and Prayer, but the adminiſtration of the Sacrament, and communicated in all the Ordinances; which they could not do in the Temple, as afterward will appeare: and all that I now ſay is evident from the 41. Verſe of the ſame Chapter to the 47.

But I ſay, ſhould I ſilence my own reaſon, and ſuffer it to ſpeake nothing; and ſhould I grantto our Brethren, that there were but three thouſand, and that theſe three thouſand Believers might all meet in one congregation, and partake in all the ordinances to edification: would it follow, that when ten thouſand were added unto them, and twenty thouſand more to them, and thirty thouſand more to all theſe; would any may think or believe, that ten thouſand men can meete in one congregation to edifie, and to partake in p. 156all the Ordinances, much leſſe when there is ſo many thouſands more added to them, that they could ſtill meete in any one place or congregation? I thinke no man that hath not abdicated his underſtanding will ſo conclude. So that all men may ſee, not onelyonly the weakneſſe of this argumentation, but the ſtrength of truth: For this very weapon with which they had thought to have defended themſelves, and wounded the Truth, they wound themſelves, and overthrow their own tenent; as God willing, I ſhall more fully by and by make appear.

But out of Chap. 5. our Brethren conceive they have a very ſtrong and invincible Argument: where it is related, That after Ananias and Saphira were miraculouſly taken away, for lying unto the Spirit of God; It is ſaid, That great feare came upon all the Church, and upon as many as heard theſe things. And by the hands of the Apoſtles were many ſignes and wonders wrought among the people, and they were all with one accord in Solomons Porch. Ergo, ſay, they, the number of Believers in Ieruſalem, was not ſo great, but that they might all meet together in one congregation; for the place where they did meet, is ſet downe, viz. in Solomons Porch: and it is further ſpecified, That they were all with one accord in that place. This is their Argument faithfully and truly ſet downe, and with the beſt advantage for their cauſe. But to ſpeake the truth, this kinde of arguing hath no force in it▪ neither doth it beſeem grave men, to trifle thus, in the matters of God and Religion. For ſhould I grant unto them, that all the Beleivers that then were in Ieruſalem, and had been converted by Iohn the Baptiſt, and by Chriſt, and all his Diſciples, before the Paſſion and Sufferings of the Lord Ieſus Chriſt; and the three thouſand converted by the firſt Miracle and Sermon of Peter, after they had received the gift of the Holy Ghoſt, and the five thouſand after by the ſecond Miracle and Sermon, and after the new additions of ſo many multitudes of Believers both of men and women, by reaſon of the miracle wrought upon Ananias and Saphira his Wife; and the other miracles that the fifth Chapter ſpeaketh of; ſhould I ſay, grant that all theſe might yet have met in one place, and in any one congregation to communicate in all the Ordinances, which all reaſon forbids me to yeild to; will it follow, that when there were additions upon additions, and that of multitudes of Believers, that they might ſtill meet in any one congregation to edification, p. 157and have communicated in all acts of worſhip? For in all reaſon we may conceive, had we no teſtimony out of the holy Scripture to back it, that if eight thouſand were converted beſides multitudes both of Men and Women, with a few Miracles and Sermons: and if at the firſt Preaching of the Goſpell after the Reſurrection there was ſuch a great encreaſe, and ſuch a multiplication of Chriſtians; all underſtanding, I ſay, perſwades, that in the ſpace of twenty years, there will be innumerable multitudes added daily to the Church, when the miraculous working of wonders with the ſame doctrine ſtill continued▪ and with all, the ſame reaſon will dictate to any man, That then the whole multitude of all thoſe Believers could not all meete together in one place, and in one congregation for edification, to communicate in all Ordinances. So that any judicious man, without the help of any great Schoole-learning, may perceive the invalidity and vanity of ſuch argumentations.

And truly were it not that they are Brethren, and that I deſire in the ſpirit of meekneſſe to deale with them, I would have made it appear, that it is ſo poore a way of diſputing, that it did not beſeeme men of gravity, much leſſe of learning; and that there were many wayes to evade the dint of ſuch reaſoning, and to prove the nothingneſſe of the Argument, and that by the words of the Text: the people there ſpake of, to be in Solomons Porch, are to be limited and confined within the number of thoſe that were converted by the laſt miracle, and ſome other new miracles of the Apoſtles, which they were then working in Solomons Porch; for there is the place where the Apoſtles and they were together; and I doe acknowledge, that as many as were then, and at that time, in Solomons Porch with the Apoſtles, were of one accord. But doth this with any rationall man conclude, that every Believer in Ieruſalem, both Men and Women and all the Chriſtians & Diſciples in Ieruſalem were then together in Solomons Porch, and in one Congregation? I am confident that no wiſe man will thinke ſo; for without all controverſie there were then ſuch multitudes of Believers in the Church of Ieruſalem, as neither many Porches nor many Temples could have contained their bodies, much leſſe could they have all met in any one congregation to edifie. But I ſay I will not deale with Brethren ſo rigidly as I might, and therefore p. 158wave many things that I might juſtly here utter.

But grant it were ſo, that now in the beginning of the Chriſtian, church and if I may ſo ſpeake in the infancy of it, That all the Believers then in Ieruſalem might all meet together in one place; doth it follow that they might ever ſo doe in ſucceeding times, when there was ſuch infinite increaſe of Chriſtians daily added to the church? all reaſon wil contradict that aſſertion. Within this ſeven yeares, as all men know, one place and congregation would have contained all the Independents; but will one place now or ten containe them? And there is no man as I conceive will deny, but that the Apoſtles and thoſe Primitive Miniſters, had another manner of converting faculty then our Brethen; for the Apoſtles as it is well known did not build upon others foundations; yea, they took it as a diſparagement unto them; for ſo Saint Paul in the 15. of the Romans v. 20. affirmeth. Now our Brethren they build upon others foundations, and gather the ſheep, and them the good and the fat ſheep, with good fleeces on their backs; yea, the Velvit-ſheep, and the Pluſh-ſheepe, and the Sattin and Taffity-ſheep, out of other Sheepheards folds; and while they ſeeme to gather Churches, they ſcatter them, and the poorſheep.

But I will proceed to the other Argument out of the ſixth of the Acts, where it is related, That when the number of the Diſciples was multiplyed (here we may take notice of multiplication) There aroſe a murmuring of the Greeks againſt the Hebrews, becauſe the widdows were neglected in the daily miniſtration. And the Apoſtles called the multitude of the Diſciples unto them, and gave them liberty to chooſe their Deacons, and it pleaſed the whole multitude, ſaith the Scripture. From thence our brethren conclude, That all the beleevers in the Church of Jeruſalem came here together to the Apoſtles, and were then no more then could all meete in one congregation: as if our brethren ſhould thus argue; As the wheel-barrow goes rumble, rumble, even ſo is Prelaticall Epiſcopacy better then the Presbyterian Government. But to be ſerious: Should I grant unto the Brethren, That at this time, all the beleevers that were in the Church of Ieruſalem, did then come together, and were all in one place, and might meet in one congregation; doth it follow, when there was a dayly increaſe of more beleevers, and that of multitudes of them (as this very chapter ſignifies) that then alſo they might all meete together in p. 159one place or in one congregation in ſucceeding ages? I ſuppoſe no man will think or believe ſo But I muſt confeſs, that I cannot grant unto them, that by the multitude of beleevers here ſpake of, is to be underſtood every individuall Chriſtian, or the greateſt part of them, much leſſe that all the whole body of them came together, and that for warrantable reaſon to the contrary. For the controverſie and murmuring here ſpoken of, was not among all the Diſciples and beleevers in Ieruſalem, but onelyonly between two Nations of them, viz. between the Greeks and the Hebrews. Now we are informed out of the ſecond of the Acts verſe 5. That there were dwelling in Ieruſalem Iews, devout men, out of every Nation under heaven: for ſo in expreſſe words, it is ſaid, of the which the Greeks were but one Nation, and the Hebrews another. So that all the Chriſtians and Beleevers of all the other Nations, were of one minde, and in good accord among themſelves, as the foregoing Chapters tell, and were at peace one with another, ſo that there was no murmuring amongſt them, nor no controverſie, contention or variance, and they all continued quiet in their ſeverall houſes, and lived in love, and were none of that multitude here ſpoken of: ſo that of neceſſity, by the multitude in this place, we are to underſtand the Greeks onelyonly and the Hebrews; for ſo in expreſſe words it is ſpecified: and this every rationall man can eaſily perceive.

Againe, by multitude here is to be underſtood not a confuſed company going in a tumultuous way, but a conſiderable number of rationall men of each differing and diſſenting party, and ſuch as were called and ſent for by the Apoſtles, as it is commonly ſeen in thoſe that go by way of complaint to petition to any councell, they ſend a competent multitude of underſtanding and able men, to grace their cauſe and to mannage the buſineſſe: and not every particular and individuall perſon, men and women to negotiate it, which could not be without mighty confuſion, which was not in this multitude: and therefore by multitude and the whole multitude, we are to underſtand, that both thoſe parties that came to negotiate this buſineſſe, were well ſatisfied with the Apoſtles Order, and they obeyed it: but from hence if any man would infer and conclude, That every one of the beleeving Hebrews, and every individuall beleeving Greek, that was then in Ieruſalem, and that all the Greek Church and all the Hebrew Church, both men and p. 160women, not one perſon excepted were all in one place together before the Apoſtles; the whole world would judg, that this man thatſhould thus argue, were very much craſed in his brain: but much more would it argue a great imbecillity of wit and judgment in any one, to conclude, That all the beleevers in the Church of Ieruſalem were there: And unleſſe they can ſo conclude, the Argument is nothing to the purpoſe, nor of any validity to evince and prove the Aſſertion of our brethren. But if I ſhould yeeld unto the brethren, theſe two things▪ the firſt, That all the beleeving Greeks and all the beleeving Hebrews, none excepted, were all before the Apoſtles in one place: yet ſtill this will follow, that all the beleevers of every ſeverall Nation were not in this multitude and number: for they had nothing to do in the buſineſſe, for they were no parties; ſo that the Argument is nothing to the purpoſe, but a meer fallacy to delude unſtable ſoules, and to make them beleeve that bladders are Lanthorns.

Secondly, ſhould I grant unto the brethren, that by multitude here, and by the whole multitude, all the beleevers then in Ieruſalem, were to be underſtood, and that then they might all meet in one congregation: doth it therefore follow, that many years after, when there was dayly ſuch additions of multitudes of Beleevers, that they might all ſtill meet together in one place, and in one congregation for all acts of worſhip, and to be edified? I beleeve our Brethren themſelves the Independents will not grant it; yet they muſt grant it if they will ſtand to their principles.

But from this murmuring between the Greeks and the Hebrews, I, with very good reaſon, can frame an Argument to overthrow our Brethrens Tenent, and may from thence gather, That in the Church of Jeruſalem there were many and ſeverall Congregations, where they had all acts of worſhip; and that every ſeverall nation had their ſeverall congregations and ſeverall aſſemblies, where they might heare the Word of God in their own language and to edification, and communicate in all Ordinances with comfort. For if there ſhould ariſe a controverſie in London, between the Dutch and the French, about points of Religion, or about any other matter of practice concerning Religion; and they ſhould all apply themſelves to the grave and learned Aſſembly for the deciſion of it; would not all men gather that there were two diſtinct congregations of them in the City? So it may well be concluded p. 161againſt our Brethren, that every ſeverall Nation of Believers in Ieruſalem, had their ſeverall congregations and aſſemblies apart, (as well as the Greeks and the Hebrewes) where they might partake in all Ordinances to edification, and underſtand their Miniſters Preaching to them in their owne language. As for my part, I verily beleeve it was ſo, and from warrantable reaſons: and yet all theſe ſeverall congregations made but one Church, and were under one Presbyterie: and for this my beliefe I ſhall give my reaſons in the enſuing diſcourſe. But had there beene but one Nation in Ieruſalem, ſo many thouſand Believers as the Scripture relates there was, could not all have met in one place, and in one congregation, as all reaſon will perſwade. So that all the Arguments of our brethren to the contrary, are but as ſo many Squibs which onelyonly make a noiſe, and then vaniſh in the ayre; to ſay no more.

And theſe are the moſt rationall objections that as yet I ever heard from them, to the which I have briefly given my ſeverall anſwers, which I hope by Gods aſſiſtance I ſhall ever be able to make good againſt them all.

And now I will goe on to prove, That by the miniſtry of the Apoſtles, and the divers miracles daily wrought by them, after they had received the gifts of the Holy Ghoſt, there were ſuch additions of multitudes of Believers to thoſe that were converted by Saint John the Baptiſt, and our Saviour and his Diſciples, before the death of John and the ſufferings of our Saviour, that they could not all meet at any one time and in one place or congregation, to partake in all Ordinances; no, nor in a few; but were of neceſſity forced to be diſtributed into ſeverall aſſemblies and congregations, and that before the Perſecution, under the Perſecution, and after the Perſecution. And for proving of what I lay downe, which is ſtill but the firſt concluſion I undertooke to make good, I will begin with the firſt eight Chapters of the Acts, and then goe forward to the enſuing ſtory of the ſame Booke in order, to prove my aſſertion.

In the 2, 3, 4, 5, and 6. Chapters of the Acts, it is related how the holy Apoſtles imployed themſelves in their ſeveral Miniſteries, after they had received the gifts of the holy Ghoſt, & were indued with all power of working miracles, and had received the gifts alſo of tongues and languages; and the effects alſo of their Miniſtry, preaching, and miracles, are there ſet downe at large: and p. 162it is ſpecified, that by meanes of that firſt miracle, when all the people of ſeverall Nations heard the Apoſtles ſpeak to them, every one in their ſeverall tongues and languages (who were very well knowne to bee Galileans) that they were amazed to heare the wonderfull Works of God, and from their amazement it is ſaid, they gave attention to the Sermon of Peter; the Sermon it ſelfe being there ſet downe, and the effect of it, which was, That when they had heard it, they were prickt in their heart, and ſaid unto Peter and the reſt of the Apoſtles, Men and Brethren, what ſhall we do? Then Peter ſaid unto them, Repent and be Baptized every one of you in the name of Ieſus Chriſt, for the remiſſion of ſins; and yee ſhall receive the gift of the Holy Ghoſt, &c. Then they that gladly received his word were baptized: and the ſame day were added unto them about three thouſand ſoules. And they continued ſtedfaſt in the Apoſtles Doctrine and fellowſhip, and in breaking of bread, and prayer; And feare came upon every ſoule: and many ſignes and wonders were done by the Apoſtles: and all that believed were together, and had all things common: and they continuing daily with one accord in the Temple, and breaking bread from houſe to houſe, did eat their meat with gladneſſe and ſingleneſſe of heart, prayſing God, and having favour with all the people. And the Lord added to the Church daily ſuch as ſhould be ſaved. Here wee ſee, that by vertue of one Miracle and Sermon (God working with them) were added to the Believers, that Saint Iohn the Baptiſt, and Chriſt and his Diſciples had converted, and ſuch as were formerly baptized, three thouſand more; a great Miracle: all which, with the many other that were converted afterward are called but one Church. For it is expreſly ſaid, that the Lord added to the Church daily ſuch as ſhould be ſaved. We heard of the great multitudes, and of a world of ſuch as beleeved in Chriſt, before this Miracle and Sermon. And can any man in reaſon conceive, that all theſe could meet in any one place or congregation, to partake in all acts of worſhip? But let us goe on. In the 3. and 4. Chapter, by means of that Miracle that was wrought upon the Impotent Man, who was knowne to all the people to have bin a Cripple from his Mothers wombe, and through the powerfull preaching of Peter, who exhorted them to repent and to be converted, that their ſinnes might be blotted out, when the time of refreſhing ſhould come from the preſence of the Lord, &c. It is ſaid, that many which heard the word p. 163believed; and the number of thoſe new Believers is there ſpecified to be about five thouſand men, which were alſo added unto the Church, and joyned to all the former Beleevers; ſo that wee have here eight thouſand new Members added unto the Church, in a very little time: and this was a greater Miracle then the former. So that the Propheſie in the 110. Pſalme, verſe 3. was now fulfilled; That in the day of Chriſts power, his willing people from the wombe of the morning ſhould be multiplied as the Dew upon the Earth. And which is not tobe paſſed by without due notice, It is ſuppoſed by the beſt Interpreters, and the moſt orthodoxe Writers, (and there is good reaſon for it) that theſe new Converts were Men, not Women and Children. And without doubt, theſe new Believers endeavoured to convert their Wives, Children, Servants, and Neighbours: and there is good reaſon alſo why wee ſhould be induced to beleeve, that Truth, with ſuch wonders and miracles annexed to it, ſhould be as prevalent to convert Women, Children, Servants, and Neighbours, and whole Families; as errours and novelties, in theſe our dayes, are able to miſleade thoſe poore creatures, that are ever learning, and never come to knowledge; and the which are carried about with every wind of doctrine, and beleeve every new-borne truth (as they terme it) and follow every New Light, and every new-found way, though it tend to the confuſion of the Church and Kingdome. It is ſaid of that man of Sin, that Sonne of Perdition, that hee ſhall come after the working of Satan, with all power and ſignes and lying wonders, and with all deceiveableneſſe and unrighteouſneſſe in them that periſh, becauſe they received not the love of the truth, that they might be ſaved, 2 Theſſ. 2. But to ſee people ſo deluded without Miracles, is a Miracle. So that thoſe poore Women that are carried about with every wind of doctrine, from that truth that was taught by Chriſt and his Apoſtles, and confirmed by ſo many Miracles; and thoſe that doe and have miſ-led them, have all of them a great deale to anſwer for. But this I ſpeake by the way, conceiving that all thoſe new Converts would endeavour, as the good Samaritan Woman did after her converſion, not only to bring their Wives, Children, and Families, but their Neighbours alſo, and whole Cities to the ſame faith. And I have that opinion alſo of all the Women and people of that Age, that they were as ready to imbrace the truth, as the Women and people of this Age and in theſe p. 164our times are to follow errors. But let us now ſee what effects the other Miracles wrought upon the people that are related in the 5. C. as of Ananias & Saphira his wife, who for tempting the Spirit of God, were both ſtricken downdead and gave up the Ghoſt; and the other Miracles wrought by the Apoſtles. It is ſaid in Verſ. 11. That fear came upon all the Church, and to as many as heard theſe things (& that to the reſt, viz. the Scribes and Phariſees, the Maglinant party) durſt no man joyne himſelfe▪ And Believers were added unto the Lord, multitudes, both of men and women: Here come in the good Women now. And in Verſe 26. it is ſaid, that the Captaine, with the Officers, brought the Apoſtles without violence (for they feared the people, leaſt they ſhould have ſtoned them.) It will not be amiſſe briefly to take notice of the ſeverall effects theſe Miracles wrought.

Thefirſt is, That great fear of offending God came on all the Church, Gods own people; which notwithſtanding of the many additions of Believers is called ſtill but one Church.

The ſecond That none durſt joyne themſelves to the contrary party, the Phariſaicall malignant crew.

The third, That Believers were added to the Church, and that multitudes, no ſmall companies both of Men and Women. Here is a new increaſe, and that a great one.

The fourth is, that the very Captain and Officers were awed and kept in feare, by reaſon of the multitude of Believers: ſo that thoſe that feared not God were afraid of his ſervants. By which it may be gathered, That the party of Believers did ballance the number of the incredulous and Phariſacall party, if not by far exceed them, And therefore by all probability, muſt needs be an innumerable company and a mighty multitude; and ſuch a number as could not all meet in any one place or congregation, to partake in all the Ordinances.

And to ſay nothing of the diverſity of Tongues and Languages which were not given to the Apoſtles to be uſeleſſe and of no profit; nor to ſpeake any thing of the divers Jewes that were then dwelling at Jeruſalem, devout Men and Women, out of every Nation under Heaven; which notwithſtanding may be a ſufficient argument to prove, That they all had their ſeverall meeting places, and their ſeverall Miniſters to preach unto them in their ſeverall Languages, that they might be edified. I ſay, for the preſent p. 165to wave all this, let us take notice what is poſitively ſet down in the laſt Verſe of the fifth Chapter, that is, That the Apoſtles daily in the Temple and in every houſe, ceaſed not to teach and preach Jeſus Chriſt; That is to ſay, they preached both publickly and privately, and the very places where they preached are ſet down, as in the Temple, and in every houſe. So that of neceſſity, there muſt be ſeverall congregations and aſſemblies of Belivers in Ieruſalem, according to that in the 2. of the Acts verſ. the 46. where it ſaid, That they continued daily with one accord in the Temple, and breaking of bread from houſe to houſe, which by all Interpreters is underſtood the adminiſtration of the Lords Supper: and that the ſeverall aſſemblies and congregations were wont uſually to meet in private houſes, is frequently mentiond in the holy Scriptures, as in the 16. of the Romanes verſe the 5. and in the 1. of the Corinthians chap. 16. verſ. 19. Col. 4. 14. and Saint Paul in the 20. of the Acts verſ. 20. ſaith, That he kept back nothing that was profitable unto them, but taught them publikely and from houſe to houſe, ſo that they had their Aſſemblies as well private as publicke, even in the Church of Epheſus, where they did partake in all acts of worſhip; and in that Church alſo they had many Preſbyters, and yet were but one Church.

But now I will paſſe on to the ſixth chapter in the 1, 2, 3. and 7, verſes it is ſaid, That in thoſe dayes, when the number of Diſciples was multiplyed, there aroſe a murmuring of the Grecians againſt the Hebrews, becauſe their widdows were neglected in their dayly miniſtration. Then the twelve called the multitude of the Diſciples unto them, and ſaid, It is not reaſon that wee ſhould leave the Word of God and ſerve tables. Wherefore brethren looke you out among you ſeven men of honeſt report, and full of the holy Ghoſt and wiſdome, whom we may appoint over this buſineſſe. But we will give our ſelues contiunally to prayer and to the miniſtery of the Word, verſ. 7. And the Word of God increaſed, and the number of the Diſciples multiplyed in Jeruſalem greatly, and a great company of the Prieſts were obedient unto the faith. In the which words, we may take notice briefly of theſe obſervables.

The firſt, of the cunning and policy of the Devill, who when he cannot by all his wiles and ſtratagems aſſault the Church without, then he labours to aſſaile it within, as here with civill diſcords and differences among brethren: and in other Churches in all ages even p. 166in, and from the Apoſtles times, by diſſentions in opinions, by Sects, Schiſms, Factions, and Hereſies; and by theſe his wiles and craft, he firſt bringeth in difference in opinion, and afterwards diverſity of affection, and that among brethren; and all this he doth, that in fine, he may bring ruine upon them all. And thus he began with the Church of Ieruſalem, raiſing a controverſie between the Hebrews and the Greeks, who complained That their widdows were neglected in the daily miniſtration; as either that they were not made Deaconeſſes, as the widdows of the Hebrews were, or that there was not an equall diſtribution of the Almes, according to the intention of the Church, who ſold their poſſeſſions and goods to that end, that they might be parted to all men, as every one ſhould have need, Acts 2. verſ. 44, 45. chap. 4. v. 35. And this their ſuppoſition was the cauſe of that controverſie.

The ſecond obſervable, is, To whom the differing and diſſenting parties did apply themſelves and appeal; and that was to the Presbytery or Colleage of Apoſtles, not to any one of them particularly, but to the twelve; as in that difference at Antioch, Acts 15. Paul and Barnabas and certain other of the Brethren in the Church of Antioch appealed to the Apoſtles and Presbyters, and in both thoſe differences all the Churches ſubmitted themſelves to the Apoſtles Order, and that willingly: and this example of the Apoſtles, is the Rule for ordering of all controverſies that all the reformed Churches ſet before them; deciding all debates in Religion by the Word of God, and according to the preſident they have laid downe unto them, by the Apoſtles and Preſbyters in Ieruſalem. Here I ſay, the whole Presbytery and Colledge of the Apoſtles determined the buſineſſe; neither do we reade, that the Aſſemblies of the Hebrews and Greeks at Ieruſalem, or the Church of Antioch, pretended their own Independent authority, though ſeverall Congregations, or challenged a power within themſelves, of chooſing their own Officers, or determining of differences amongſt themſelves, or pleaded that they had Authority within themſelves, to make their own Laws by which they would be orderd, or that they challenged any ſuch priviledges unto themſelves, but they all appealed unto the Preſbytery at Ieruſalem, as the ſupreameſt Eccleſiaſticall Court, and freely ſubmitted themſelves to their arbitrement, and to the Order they ſet down, as the ſtory ſpecifieth.

p. 167The third obſervable is, the imployment in which the Apoſtles were all taken up, and the effect of it; and their imployment is ſaid to be continuing in prayer and the Miniſtery, and preaching of the Word; and the effect of this their Miniſtery was, That the Word of God increaſed, and the number of the Diſciples multiplyed in Jeruſalem greatly, and a great company of the Prieſts were obedient to the faith. By all which it is moſt apparent, that ſuch multitudes being dayly added to the Church, and where there was ſuch variety of teachers, and ſo many Apoſtles, and all of them taken up in preaching; and where there was ſo many different Nations, and ſuch diverſities of tongues and languages as was in the Church of Ieruſalem, they could not all meet together at any one time, or in any one place to edification, and that they might all communicate in all the Ordinances, but of neceſſity they muſt be diſtributed into ſeverall Congregations and Aſſemblies, if they would avoyde confuſion; and all that I now ſpeak is evident by the very light of Nature and all reaſon; and therefore it followeth, That there were many Aſſemblyes and Congregations in Jeruſalem, and yet all made but one Church, and that that Church was Preſbyterianly governed. But that I may make this truth more evidently yet appear, I will firſt out the former diſcourſe frame ſeverall Arguments, and then go on to the enſuing hiſtory. And out of all theſe ſix chapters I thus argue.