Independency Not Gods Ordinance, Tract (2 of 5)
Where there was an infinite multitude, or a mighty City of Believers, there they could not all meet together in one place or room, or in one Congregation, for the enjoying of all acts of worſhip, and for edification (which is required in the Churches, 1 Cor. 14.26.) but of neceſſity muſt be distributed into ſeverall Congregations and Aſſemblies, and divers diviſions, that they might be all edified, and partake in all Ordinances. But in the Church of Ieruſalem, by the very baptiſme and preaching of Iohn, there were infinite multitudes, and a very City of Believers. Ergo, they could not all meet together in one place or room, or in one congregation for the enjoying of all acts of worſhip, and for edification (which is required in the Church of God) but of neceſſity must be distributed into ſeverall congregrtions and aſſemblies, and divers diviſions, that they might all be edified, & partake in all ordinances. For the major, it is clear, by the very light of nature, and all reaſon: for there is no one place or houſe that can contain a whole City, or infinite multitude of Believers: and if any great place could contain them, they could not all be edified and partake of all the acts of worſhip. For if the very great raw-bon'd building of Pauls it ſelf were cramm'd full of people, and had a Preacher of the ſtrongeſt lungs in the City, half the people could not hear and be edified, as daily experience teelleth us; ſo that of neceſſity, if they would be edified, and partake in all the Ordinances, they muſt be diſtributed into divers congregations, and ſeverall aſſemblies. I am moſt aſſured that there were ſuch multitudes of Believers in Jeruſalem, that five ſuch buildings as Pauls could not have contained their very bodies within their wals, much leſſe receive them, or entertain them for edification. So that for the major, I am confident there is no intelligible man will doubt of it. For the Minor, it is manifeſt from the places above produced, for our Saviour ſaith, excepting the Phariſees and the Lawyers (which were but a little handfull) all the people, or the generality of them, juſtified God, and were baptized, and were Believers. So that the concluſion from the premiſes doth neceſſarily follow. But from the former places I argue yet further after this manner.
Where there was ſuch an infinite company and multitude of Chriſtians and Believers, as kept a tyrannicall King in awe, and all the Magiſtrates and Elders in whoſe hands was all the power and authority; and ſtruck ſuch a fear and terror into them all, that they durst not exerciſe their cruelty and tyranny over them, though they were their inveterate enemies, and deſired it: There of neceſſity the number of the Believers muſt be ſo great, as they could not all meet together in one place or room, or in one congregation, for the enjoying and partaking in all the acts of worſhip, but if they would be edified, must be diſtributed into divers congregations and aſſemblies. But in Ieruſalem there were ſuch an infinite company and multitude of Chriſtians and Believers, as kept Herod himſelf, the tyrant, in awe, and all the Magiſtrates and Elders, in whoſe hands was all the power and authority; and ſtruck ſuch a fear and terror into them, that they durſt not exerciſe their cruelty and tyranny over them though they were their inveterate enemies, and deſired it. Ergo, of neceſſity the number of the Believers was ſo great, as they could not all meet together in one place or room, or in one congregation, for the enjoying and partaking in all acts of worſhip, but if they would be edified, muſt be diſtributed into divers congregations and aſſemblies. For the Major and Minor of this Syllogiſme, beſides the force of reaſon and common underſtanding, which were enough to convince any rationall creature of the truth of them: the holy Scripture it ſelf (as from the places above ſpecified, is manifeſt) prove them. So that none can doubt of the truth of the concluſion, but ſuch as will call in queſtion truth it ſelf. I might out of the ſeverall places above mentioned draw many more Arguments to prove the concluſion; but becauſe I ſtudy brevity, theſe for the preſent ſhall ſerve, to prove, That by the very baptiſme and Miniſtery of Saint Iohn the Baptiſt, there were ſuch an infinite company of Believers in the Church of Jeruſalem, as they could not all meet together in one place or congregation, for the injoying of all the Ordinances. I will now therefore go on, to ſhew the increaſe of Believers that was made by the miracles and preaching both of Chriſt and his Apoſtles, and from the ſeverall places out of the holy Scripture, frame my Arguments as out of the former to prove the ſame concluſion. Iohn 4.1, 2. Now when the Lord knew how the Phariſees had heard that Jeſus made and baptized more Diſciples then Iohn (though Ieſus himſelf baptized not, but his Diſciples) here obſerve, that where there was a miſtake in the relation, there the Evangeliſt forthwith ſhewes it, to rectifie mens underſtandings, as where it was reported that Chriſt baptized, he ſhewes it was a miſtake, for his Diſciples only baptized: but where it is ſaid, that Jeſus made more Diſciples then Iohn, that is taken pro confeſſo; and it was true; for Iohn himſelf in Chap. 3. verſ. 30. had ſaid, He muſt increaſe, but I muſt decreaſe. Chriſt therefore made many more Diſciples and Believers then John, and added daily to the Church, that was then in Jeruſalem, ſuch as ſhould be ſaved; for he came to ſave the loſt ſheep of the houſe of Iſrael, and he received all that came to him, Iohn 6.37. And as many as received him, to them he gave power to become the ſonnes of God, even to them that believe upon his Name, Iohn 1.12. and theſe were infinite multitudes, as we ſhall ſee by and by. In Iohn 7.31. it is ſaid, That many of the people of Ieruſalem believed on him; and in Verſ 40. they ſaid, Of a truth this is that Prophet. And in the ſame Chapter, when the High Prieſts ſent the Officers to apprehend Chriſt, and returning without him; and the High Prieſts demanding the reaſon why they had not brought him, the Officers replyed, ſaying, That never man ſpake as this man, Verſ. 47, 48. Then anſwered the Phariſees, are ye alſo deceived? Doth any of the Rulers of the Phariſces believe in him? but this people that knoweth not the Law is curſed. Take here notice of the confeſſion of the very Phariſees, exceping themſelves and the High Prieſts, they acknowledge that the generality of the people believed in him. Here was increaſe upon increaſe of Chriſtians and Believers, all the people generally believed in him: certainly one place could not have contained them all. And which is yet more to be obſerved; that whereas the Phariſees ſaid, none but the curſed people believed in him, and none of the Rulers; in this very Chapter we finde one Ruler one Nicodemus, Verſ. 50. none of the leaſt of the Rulers. And in Iohn 12.42. it is affirmed, That among the chief Rulers many believed on him, but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould be put out of the Synagogue. And in Verſe 11. of the ſame Chapter, it is aſſerted, That many of the Iewes went away and believed on Ieſus; here was multiplication upon multiplication of Believers. And in Verſ 19. The Phariſees therefore ſaid among themſelves, perceive ye, how ye prevaile nothing? behold the world is gone after him. Theſe words the Phariſees ſpake in private among themſelves deliberately, and confeſt, that the world of men were turned Chriſtians; all Jeruſalem ſwarmed with Believers; without doubt all theſe could not meet in one place. And indeed through all the Evangeliſts we ſhall reade of infinite multitudes that believed in him; and the reaſon is given, Matth. 7.29. Becauſe he taught them as one having authority, and not as the Scribes: and did ſuch works of wonder, and wrought ſuch miracles, as in Iohn 7.31. they confeſt, none could do but Chriſt: and in Chap. 12. Verſ. 11. it is related, that the raiſing up Lazarus from the dead made many believe on him, and was the cauſe that ſuch multitudes of people followed him, and did ſo highly honour him and magnifie him; and did receive him comming into Jeruſalem with ſuch an acclamation, crying, Hoſanna, as in this 12 Chapter is ſpecified; and is more largely ſet downe in Matth. 21.8. where it is related, That a great multitude ſpread their garments in the way, and others cut down branches, and the people that went before, & they that came after, cryed Hoſanna, & ſaid, this is Jeſus the Prophet of Nazareth, they all believed in him, and confeſſed him before the world. Now our Saviour ſaith, He that ſhall confeſſe me and own me before men, I will confeſſe and own him before my Father in Heaven. Here is a whole City of Believers and Confeſſors. Yea, the very children believed in him, and openly, and in the Temple cried Hoſanna. And Chriſt himſelf allowed of their teſtimony, and avouched they did well, and accordingly as was written. And in Luke 19.47, 48. it is ſaid, That he taught dayly in the Temple, but the chief Priests and Scribes, and the Elders of the people ſought to destroy him, and could not finde what they might do; for all the people were very attentive to hear him. The univerſality therefore of the people by all theſe places were believers, and ſuch as followed Chriſt: So that a man may wonder, how that Jeruſalem it ſelf, though it were a mighty City, could containe ſuch multitudes of people as believed in Chriſt: ſo far improbable it is, that any one place or congregation could containe the hundreth part of them. And we may alſo gather, that the great miracles at his Suffering, and at his Reſurrection, and the apparition of ſo many that roſe from their graves and went into the holy City, made a great increaſe and addition of Diſciples and new Believers; ſo that the number was daily augmented; we finde no diminution: but if ſome that followed Chriſt for bread, that were but Hypocrites, left following him; yet in thoſe places we read again and again of numberleſſe companies that daily came in, and believed in him. And to all this we may adde, that Iohn the Baptiſt and his Diſciples, a little before his death; and Chriſt and his Diſciples, by reaſon of the increaſe of the multitudes of Believers, were forced to baptize in ſeverall places. For ſo it is in Iohn 3.23. After theſe dayes came Ieſus and his Diſciples into the land of Iudea, and there he tarried with them and baptized, and Iohn alſo was baptizing in Enon, neer Salim, becauſe there was much water there, & they came and were baptized. And very reaſon will tell all men, that of neceſſity there muſt be an innumerable multitude of beleevers, (for none were Baptized but beleevers) that muſt take up an hundred preachers or thereabouts; for our Saviour had twelve Apoſtles, and 70. Diſciples, as we may ſee in the 9. of Luke, and in the 10. chapter of the ſame book: and Iohn had alſo many Diſciples, though not ſo many as Chriſt, and all theſe were imployed in preaching the Goſpell, and many of them in working miracles and wonders; ſo that the very Devills were ſubject unto them, as they rejoycingly confeſt to Chriſt, when they returned to give him an account of their Miniſtery. And without doubt if theſe miracles wrought ſo with the very Diſciples, they prevailed much more generally with the people to make them beleeve, ſo that infinite multitudes of people came in and were Baptized, as the Scripture it ſelfe informeth us. And of neceſſity, ſo many Miniſters, muſt have ſeverall places to Preach in, and ſeverall congregations and Aſſemblies to Preach to, and ſeverall places to Baptize in: for otherwiſe there would have been great confuſion; for but one of them could ſpeak at once; and all theſe Diſciples were taken up in their ſeverall Miniſteries, and had their hands full, as the Scripture it ſelf ſufficiently declareth in expreſſe words; for it is ſaid, That Chriſts Diſciples Baptized in Iudaea; and Iohn in Enon neer Salim, becauſe there was much water there. It ſeems there was too little water to Baptize them in, in other places, wch expreſſion is worthy to be taken notice of. And amongſt thoſe that came to be Baptized, multitudes of them came from Ieruſalem. And if we compare times with times, which will make much for the evidencing of the truth, and conſider the divers paſſages in the holy Scriptures, we ſhall finde the like diviſion of the people in thoſe dayes; ſome ſtanding for Chriſt and Iohn Baptiſt, and ſpeaking in the juſtification of them and their Miniſtery, and others that were of the Phariſaicall faction, and of the high prieſts company; as is even in theſe our dayes, between them they call Caviliers, and thoſe they call Parliamentiers. Now what twenty or thirty places in the City of London, can contain all the Parliamentiers to partake in all acts of Worſhip? Or what ten places can hold all thoſe of the Prelaticall faction, that contend for their Biſhops and Service, and all their other trumpery and accoutrements? And yet, although they be in divers and ſundry Aſſemblies, they are ſtill the Prelaticall party, and all of them of the Malignant Church: and as the diverſity of the places changeth not their complexions, ſo it altereth not their faith, nor manners, but they continue ſtill Malignants and remain all members of the Malignant Church. And as in theſe dayes all that wiſh well unto the true Religion through both city and kingdome, and love their Country, ſtand for the Parliament; ſo in thoſe dayes thoſe that loved Zion and the proſperity of Ieruſalem cleaved unto Chriſt and the Goſpelll and ſtood for him, and all his miniſters, and by all computations, though all the power and Authority, was in the hands of the malignant Magiſtrates of thoſe times, who were ſwayed and guided by the Scribes, Phariſees, Elders, and the high Prieſts; yet to one Phariſee or Malignant Scribe or Ruler, there was ten of thoſe that beleeved in Chriſt, and honoured him and all his Miniſters and Diſciples. Yea the Phariſees themſelves do acknowledge it, not once but many times, as is evident from the places above cited, and many more that might be produced. So that if I ſhould frame no Argument out of them, it is apparent, that thoſe new additions of beleevers that were converted by Chriſt and his Miniſtery, conſidered by themſelves a part, from thoſe that Saint Iohn the Baptiſt converted, were ſo great and numerous, that they could not all meet in any one place for partaking of all acts of worſhip, but of neceſſity muſt be diſtributed into ſeverall Congregations and Aſſemblies, if they would all be edified, much leſſe could they all meet together, being joyned to thoſe that beleeved through the Baptiſme and Miniſtry of Iohn. But out of the former places above ſpecified I thus argue.
Where there was an innumerable multitude of beleevers, in a word, the whole people and City of Ieruſalem, whom the Phariſees accounted accurſed, there they could not all meet at any one time, and in any one room or place and in one Congregation, to partake in all the Ordinances, but of neceſsity muſt be diſtributed into ſeverall aſſemblies, and diverſe Congregations, if they would all be edified: But in Ieruſalem (the Scribes, Phariſees, and Rulers by their own confeſſion, being excepted) there was an innumerable multitude of beleevers, and in a word, the whole people and City of Ieruſalem, whom the Phariſees accounted accurſed. Ergo, they could not all meet together at one time, and in one place to partake in all the Ordinances, but of neceſſity must be deſtributed into ſeverall aſſemblies and divers Congregations, if they would all be edified. For the major no rationall man will deny it, that hath but read the Scriptures, or is but a little acquainted with the Hiſtories of thoſe times. For the minor it is evident from the placed produced; and therefore the concluſion doth neceſſarily follow, But I yet further thus argue.
Where there was a world of beleevers, with many Rulers and men of great place & office, with infinite multitudes of men and children, and all the people, they could not all meet together at one time, and in one place and Congregation to pertake in all acts of worſhip; but of neceſsity muſt be diſtributed into divers aſſemblies and ſeverall Congregations, if they would all be edified. But in the Church of Ieruſalem, there was a world of beleevers, with many Rulers and men of great place and office, with multitudes of men and children, and all the people. Ergo, they could not all meet together at one time, and in one place, to partake of all acts of worſhip, but of neceſſity muſt be distributed into divers congregations and aſſemblies if they would be all edified. For the Major it is evident by the very light of nature, neither will any rationall man deny it, that hath not reſolved to ſacrifice himſelf to ſtupidity. For the Minor, the places above ſpecified prove it: for in expreſſe words it is ſaid, that the World followed him; that is, believed in him, and that great multitudes entertained him with their acclamations, and crying Hoſanna, the very children alſo ſeconding them. And that the chief Prieſts, Scribes, and Elders, ſought to deſtroy him, and could not finde what to do, for all the people were very attentive to heare him. The whole people we ſee here, or the generality of them, except the Scribes, Phariſees, Elders, and High Prieſts, (which in compariſon of them were very few) believed in Jeſus Chriſt, and were his Diſciples, and ſuch as were converted by his miniſtery; and ſuch a multitude there was of them, as for that preſent, they ſo awed the High Prieſts and Elders, that they durſt not deſtroy Chriſt, though they deſired it; ſo that the minor ſtands firm; and from the premiſes the concluſion neceſſarily followeth. But out of the former places I yet further thus argue.
Where there was ſuch an increaſe of multitudes of Believers, as that there was not water enough in any one place to baptize them all, nor any one place in the wilderneſſe capable to containe or receive them all; ſo that Chriſt himſelfe, and his ſeventy Diſciples, and twelve Apoſtles, and John Baptiſt and all his Diſciples, were for the numeroſity of them, forced in ſeverall places to preach unto them and baptize them; there they could not all meet at any one time, or in any one place or room, or in one congregation, to partake or communicate in all acts of worſhip; but of neceſſity were distributed into ſeverall congregations or aſſemblies, if they would all be edified. But in Jeruſalem there was ſuch multitudes of Believers that went out to the Baptiſme of Iohn and Chriſt, as that there was not water enough in any one place to baptize them all; nor any one place in the wilderneſſe capable to containe or receive them all: ſo that Chriſt himſelf and his ſeventy Diſciples, and his twelve Apoſtles, and Saint John Baptist and his Diſciples, were for the numerofity of them forced to divide themſelves into ſeverall places, and ſeverall aſſemblies and congregations, that all the people might partake in all acts of worſhip, and be edified. Ergo, they could not all meet at any one time, or in any one place, but were of neceſſity forced to divide and distribute themſelves into divers places, and ſeverall congregations and aſſemblies, that they might all be edified. For the Major and Minor of this Syllogiſm, they are ſo evident, both by reaſon, and the holy Scripture, that no man that hath not reſolved with himſelf to remain incredulous, and continue in his obſtinacy, can deny the truth of them; ſo that the concluſion of neceſſity muſt from the premiſes be granted. And all theſe multitudes of people, were believers before Chriſts Sufferings, Reſurrection, and Aſcenſion. Now I will take a Survey of the numbers that were added to the Church, and to theſe Believers, by the powerfull preaching and miracles of the Apoſtles after Chriſts Aſcenſion. And from the divers places that 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 of Believers in the Church of Jeruſalem, as they could not all poſſibly meet together at one time, and in one place or room, or in one congregation, to enjoy 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 we reade of in Acts 8.1. and in the Perſecution, & after the Perſecution. But before I come to the proof 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 endeavour to prove, that the number and multitude of Believers in the Church of Jeruſalem was not ſo great, but that they might all meet in one room or place, and in one congregation, to partake in all acts of worſhip; the words on which they ground their Argument, 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 Jeruſalem, that is to ſay, all the Believers, did meet in one place; for in this number of names they would have all the whole Church in Jeruſalem included or confined; which to me 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 Believers there, were not ſo numerous, but that they might all meet 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 Jeruſalem: this, I ſay, muſt of neceſſity 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 appear (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 ſpeaks of, the whole Church in Jeruſalem, or the number then of Believers, were no more, but that one place might have contain'd them all for the enjoying of all Ordinances (which I cannot do, 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 room 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 between one hundred and twenty names (for there was no more in this aſſembly) and in many ten thouſands, which all the World knows could not be contained in any one place of Jeruſalem to communicate in all the Ordinances, though that place had equallized 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 we 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 we will go to the genuine interpretation of the place, not to ſpeak 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 Judea, and all thoſe other Miniſters of the Goſpell that had been Chriſts, and Saint John the Baptiſts Diſciples, every one of the which was thought fit for learning and divine knowledge, to ſucceed Judas in his Apoſtleſhip and to be a Diſciple; all theſe or moſt of them, or ſuch like, were thoſe that are included in this number of names. I ſay, to omit this interpretation of all the moſt orthodox 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 & Preachers themſelvs; 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 Believers, had power to ordaine their own Officers, and that by their own authority as we may ſee, Verſ. 21.22. Wherefore, ſaith S. Peter, of theſe men which have companied with us, all the time that the Lord Jeſus went in and out among us, beginning from the baptiſme of John, 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 carried in an Ariſtocraticall and Presbyterian way, and all was done by a joynt conſent and the common counſell of them all. Here we finde none of the multitude of the people, though Believers, 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 only by themſeves, 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 ſelf, that this chooſing of Matthias was at another time, and without all doubt, upon a ſet day for this purpoſe; for it is ſaid Verſ. 15. And in thoſe daies Peter ſtood up in the middest of the Diſciples, and ſaid, Men and Brethren. Here was only 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 admitting 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 Peters 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 Miniſtery of Chriſt himſelf, 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 Believers in Jeruſalem was not only a diſtinct company from them, but that it was exceedingly 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 flock; which is not only abſurd to think, but againſt the evident truth of the holy Scriptures, which relate unto us multitudes upon multitudes, that were daily converted by the miniſtery of Iohn 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 Goſpel, 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 only 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 only 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 only 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, without the help 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 ſome that 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 eſteem. 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: Look 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 layd 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 choiſe, 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 a mans externall carriage and manners, and another thing of his ſufficiency for his indowments and abilities of 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 Scriptures; 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 Miniſtry, 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 concerement: 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 Congregations 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, and 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 Jeruſalem was not ſo numerous at any time, but that they might all meet in one congregation, or in one place, to partake of in acts of worſhip, they conſiſt moſt of them in Homonymies, and meer Paralogiſmes, which indeed beſeem 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 run 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 meet 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 three thouſand Chriſtians might meet together in the Temple of Jeruſalem. Ergò, 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 meet 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: Ergò, there is but one congregation, and but one Church ſtill of Independents in London, and 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 doubtleſſe. The truth is, their way of arguing is not to their own honour, to ſpeak but favourably of it, as will appear. For ſhould I grant unto them, that at that time this place of Scripture ſpeaks of, there had been no more Believers in Jeruſalem, but thoſe hundred and twenty names ſpecified in the firſt Chapter of the Acts, and theſe three thouſand new Coaverts; and accord alſo unto them, that all theſe did meet together in one 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 manifeltly 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 Sacraments, and communicated in all the Ordinances; which they could not do in the Temple, as afterward will appear: 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 ſpeak nothing; and ſhould I grant to 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; and it may be in a ſhort time many hundred thouſands more; would any man think or believe, that ten thouſand men can meet in one congregation to edifie, and to partake in all the Ordinances, much leſſe when there is ſo many thouſands more added to them, that they could ſtill meet in any one place or congregation? I think no man that hath not abdicated his underſtanding will ſo conclude. So that all men may ſee, not only 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 & 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 fear 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. Ergò, ſay they, the number of Believers in Jeruſalem, was not ſo great, but that they might all meet together in one congregation; for the place where they did meet, is ſet down, 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 down, and with the beſt advantage for their cauſe. But to ſpeak 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 Believers that then were in Jeruſalem, and had been converted by John the Baptiſt, and by Chriſt and all his Diſciples, before the Paſſion and Sufferings of the Lord Jeſus Chriſt; and the three thouſand converted by the firſt Miracle and Sermon of Peter, after they had received the gifts 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, and 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 meet 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 argumentation. 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 poor a way of diſputing, that it did not beſſem 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 Jeruſalem, both Men and Women and all the Chriſtians and Diſciples in Jeruſalem, were then together in Solomons Porch, and in one Congregation? I am confident that no wiſe man will think ſo; for without all controverſie there were then ſuch multitudes of Believers in the Church of Jeruſalem, as neither many Porches nor many Temples could have contained their very 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 wave 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 ſpeak in the infancy of it, that all the Believers then in Jeruſalem night all meet together in one place; doth it follow that they mightever ſo do in ſucceeding times, when there was ſuch infinite increaſe of Chriſtians daily added to the Church? all reaſon will 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 mother 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 Brethen 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-ſheep, and the Sattin and Taffityſheep, out of other Sheepheards foulds; and while they ſeem to gather Churches, they ſcatter them, and the poor ſheep. But I will proceed to the other Argument out of the ſixth of the Acts, where it is related that when the number of 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 dayly 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 meet 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 meet together in one place or in one Congregation? I ſuppoſe no man will think or beleeve ſo. But I muſt confeſſe, 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 verſ. 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 wiſh another, ſo that there was no murmuring amongſt them, nor no controverſie, contention or varience 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. Again, 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 compitent 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 whol multitude, we are to underſtand, that both thoſe parties that came to negotiate this buſineſſe, were well ſatisfied with the Apoſtles Order, and 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 women, not one perſon excepted, were all in one place together before the Apoſtles, the whole world would judge, that this man that ſhould thus argue, were very much craſed in his brain: but much more would it argue a great imbecility of wit and judgement 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 ſouls, and to make them beleeve that bladders are Lanthorns. Secondly, ſhould I grant unto the brethren, that by multitude here, and by the whol 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 daily ſuch additions of multitudes of Believers, that they might all ſtill meet together in one place, and in one congregation for all acts of worſhip, and to be edified? I believe our Brethren themſelves the Independents will not grant it; yet they muſt grant it if they will ſtand to their principles. But frō this murmuring between the Greeks & 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 lauguage 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; & 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 againſt our Brethren, that every ſeverall Nation of Believers in Jeruſalem, had their ſeverall congregations and aſſemblies apart, (as well as the Greeks and the Hebrews) where they might partake in all Ordinances to edification, and underſtand their Miniſters preaching to them in their own language. As for my part, I verily believe it was ſo, and from warrantable reaſon: and yet all theſe ſeverall congregations made but one Church, and were under one Presbytery: and for this my belief I ſhall give my reaſons in the enſuing diſcourſe. But had there been but one Nation in Jeruſalem, 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 only make a noiſe, and then vaniſh in the aire; 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 go on to prove, that by the miniſtery 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 Diſcples, before the death of John and the ſufferings of our Saviour, as that they could not all meet at any one time & 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, & after the perſecution. And for proving of what I lay down, which is ſtill but the firſt concluſion I undertook to make good, I will begin with the firſt eight Chapters of the Acts, and then go forward to the enſuing ſtory of the ſame Book in order, to prove my aſſertion. In the 2, 3, 4, 5, & 6 Chapters of the Acts, it is related how the holy Apoſtles imployed themſelves in their ſeverall miniſteries, after they had received the gifts of the holy Ghoſt, and were indued with al power of working miracles, and had received the gifts alſo of tongues and languages, and the effects alſo of their miniſtery, preaching, and miracles, are there ſet down at large: and it 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 known to be Galileane) that they were amazed to hear the wonderfull Works of God, and from their amazement it is ſaid, they gave attention to the Sermon of Peter; the Sermon it ſelf being there ſet down, 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 remiſſions of ſins; and ye 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 ſouls. 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 he ſaved. Here we 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 believed 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 go on. In the 3 and 4 Chapter, by means of that Miracle that was wrought upon the Impotent Man, who was known 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 believed; 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 Believers; ſo that we 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, verſ. 3. was not fulfilled; That in the day of Chriſts power, his willing people from the wombe of the morning ſhould be multiplyed as the Dew upon the Earth. And which is not to be paſſed by without due notice, It is ſuppoſed by the beſt Interpreters, and the moſt orthodox 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 we ſhould be induced to believe, 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 errors and novelties, in theſe our dayes, are able to miſ-leade thoſe poore creatures, that are ever learning, and never come to knowledge; and the which are carried about with every winde of doctrine, and believe every new-born truth (as they tearm 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 Sinne, that Sonne of Perdition, that he 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 poor Women that are carried about with every winde of doctrine, from that truth that was taught by Chriſt and his Apoſtles, and confirmed by ſo many Miracles; and thoſe that do and have miſ-led them, have all of them a great deal to anſwer for. But this I ſpeak by the way, conceiving that all thoſe new Converts would endeavour, as the good Samaritan Woman did after 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 our times are to follow errors. But let us now ſee what effects the other Miracles wrought upon the people that are related in the fifth Chapter; as of Ananias and Saphira his wife, who for tempting the Spirit of God, were both ſtricken down dead 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 that heard theſe things (and that to the reſt, viz. the Scribes and Phariſees, the Malignant party) durſt no man joyne himſelfe. And Believers were added unto the Lord, multitudes, both men and women: Here come in the good Women now. And in Verſ 26. it 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. The firſt 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 fear, 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 Phariſaicall 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 ſpeak 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 to 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 & 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 Believers in Jeruſalem, according to that in the 2. of the Acts verſ. the 46. where it ſaid, That they continued dayly 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 frequent mention in the holy Scriptures, as in the 16. of the Romans 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, where 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 they ſhould leave the Word of God and ſerve tables. Wherefore brethren look 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 ſelves continually 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 Ieruſalem 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 in, 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 Jeruſalem, raiſing a controverſie between the Hebrews and the Greeks, who complained, That their widdows were neglected in the dayly 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 abſervable, is, To whom the differing and diſſenting parties did apply themſelves and appeal; and that was to the Presbytery or Colledge 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 down unto them, by the Apoſtles and Preſbyters in Jeruſalem. 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 ordered, 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 arbitrament, and to the Order they ſet down, as the ſtory ſpecifieth. The 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 Ieruſalem 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 Aſſemblies and Congregations in Ieruſalem, 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 of the former diſcourſe frame ſeverall Arguments, and then go on to the enſuing hiſtory. And out of all theſe ſix chapters I thus argue.
Where there were eight thouſand new converts, beſides women and children, by virtue of ſome few miracles and Sermons, after Chriſts Reſurrection added to the Church of Ieruſalem, and the ſociety of beleevers, beſides thoſe that were converted by Iohn the Baptiſt and Chriſt and his Apoſtles Miniſtery, before his ſufferings; and to the which alſo there were afterwards great multitudes of Beleevers both of men and women, and a great company of the Prieſts joyned; in ſo much that they kept the very Officers and Souldiers in awe, and ſtruck a fear and terrour into them: there they could not all meet together in any one place or congregation, to partake in all acts of Worſhip, but of neceſſity muſt be diſtributed into divers Aſſemblies and Congregations. But in the Church of Ieruſalem there were eight thouſand new converts, beſides women and children, by virtue of ſome few miracles and Sermons after Chriſts Reſurrection added to the Church and ſociety of Beleevers, beſides thoſe that were converted by Iohn the Baptiſt, and Christ and his Apoſtles Ministry, before his ſufferings; and to which alſo there were afterwards great multitudes of Beleevers both of men and women, and a great company of Prieſts alſo joyned; inſomuch as they kept the very Officers and Souldiers in awe, and ſtruck a fear and terrour into them. Ergò, They could not all meet together in any one place or Congregation, to partake in all acts of worſhip, but of neceſſity must be diſtributed into divers Aſſemblies and Congregations if they would all be edified. For the major it is ſo evident, that I cannot beleeve that any rationall man will deny it: for who yet did ever ſee an Aſſembly of above ten thouſand people in any one place or Congregation, that could partake in all the Ordinances to edification? Yea, to affirme this, is to fight againſt common reaſon and dayly experience. For the minor it is proved by the ſeverall places above quoted, and therefore the concluſion doth alſo of neceſſity follow. Again, I thus further argue.
Where there was almost an hundred Preachers and Miniſters, beſides the twelve Apoſtles, and all theſe continually taken up in prayer and preaching, and could not leave their miniſtery to ſerve Tables; and where there was ſuch a company of Believers and people as did imploy them all; there of neceſſity they muſt be diſtributed into divers congregations and aſſemblies, if they would all be edified and avoide confuſion, and partake in all Ordinances. But in the Church of Jeruſalem there was almoſt an hundred Preachers and Ministers, beſides the twelve Apoſtles; and all theſe were continually taken up in prayer and preaching, and could not leave the Miniſtery to ſerve Tables; and where there was ſuch a company of Believers and people as did imploy them all: therefore of neceſſity they muſt be diſtributed into divers congregations & aſſemblies, if they would all be edified, and avoide confuſion, and partake in all Ordinances. For the Major, very reaſon and the common light of underſtanding, without any reluctation will aſſent unto it. And for the Minor, it is manifeſt from Chap. 1. Verſ. 21, 22. and from Chap. 6. Verſ. 2. & 4. Chap. 8. Verſ. 1. ſo that the concluſion is undeniable. Again I thus further argue.
Where there were people of all Nations under the Heavens, and the in ſome multitudes, and moſt of them Believers, and devout Men and Women, which waited upon the Ordinances, and had a deſire daily to heare the Word; there of neceſſity they muſt be diſtributed into diverſe and ſundry congregations and aſſemblies, and have ſuch to preach unto them ſeverally in their own language; or elſe they could not partake in all acts of worſhip to edification. But in the Church of Jeruſalem there were people of all Nations under the Heavens, and them in ſome multitudes, and moſt of them Believers and devout Men and Women, that waited upon the Ordinances, and had a deſire daily to heare the Word. Ergo, of neceſſity they muſt be diſtributed into divers congregations and aſſemblies, and have ſuch to preach unto them ſeverally in their owne language, or elſe they could not partake in all acts of worſhip to edification. For the Major, no reaſon can gainſay it, for the Apoſtles and the other Miniſters imployed all thoſe gifts of the Holy Ghoſt, and thoſe divers languages which they had received for the edification of the Church, to the utmoſt, & did improve all opportunities for the converting of the people committed unto their charge, and for the further building of them up in their holy faith, which was their calling and imployment: and this they could not have done, unleſſe they taught thoſe Nations in their ſeverall Languages; and that they could not do without confuſion, unleſſe they were diſtributed in ſeverall aſſemblies, where they might diſtinctly heare their own Languages. For otherwiſe, as Saint Paul ſaith in the 1 Cor. 14.23. if men ſhould ſpeak to the people with unknown tongues, if the unlearned, ſaith he, come in and unbelievers, will they not ſay, that they are all mad? And therefore Tongues are given for a ſigne, not to them that believe, but to them that believe not. Now they were devout Men in Jeruſalem and Believers; and therefore the Apoſtles and Miniſters were to ſpeak to them ſeverally in their own languages: and for that purpoſe God gave them thoſe Tongues, & that diverſity of Languages, that thoſe that were Believers might be more edified, and that the unbelievers and unlearned, and ſuch as belonged unto Gods election, might be convinced and judged of all; and that the ſecrets of their hearts might be manifested, that ſo falling downe upon their face they might worſhip God, and report that God was in them of a truth, as the Apoſtle there ſaith. So that I ſay for the Major, no reaſonable creature will call it in queſtion. And for the Minor, it is manifeſt out of the Chap. 2. Verſ. 5. &c. and in Chap. 6. Verſ. 1. and Verſ. 2, 4. And for the concluſion, that from the Premiſes doth alſo enſue. Againe, I thus further argue out of the former Chapters.
That which the holy Scripture in expreſſe words and in diverſe places hath declared unto us, that every Chriſtian is bound to believe: but the Scripture in expreſſe words and in diverſe places hath declared unto us, that there were diverſe aſſemblies and congregations of Believers in the Church of Ieruſalem, and that the Apoſtles and all the Believers in Ieruſalem, did continue daily with one accord in the Temple; and that they brake bread from houſe to houſe, and that daily in the Temple, and in every houſe, they ceaſed not to teach and preach Ieſus Chriſt. Ergo, there was diverſe congregations and ſeverall aſſemblies of Believers in the Church of Ieruſalem, where they did daily partake in all the Ordinances, and enjoyed all acts of worſhip. For the Major, no Chriſtian can deny it. For the Minor, it is manifeſt from 46 Verſe of the 2 Chapter, and Chap. 5. v. 12. & v. 42. & Chap. 3. v. 12, 13. and many more places that might be produced. And in thoſe places it is not only ſaid they preached in every houſe, but that they brake bread from from houſe to houſe; by which expreſſion all Writers interpret, the holy Communion, and partaking of the Lords Supper: and if it ſhould not ſo be underſtood, we never can reade that any Chriſtians in Ieruſalem beſides the Apoſtles, ever enjoyed all acts of worſhip, eſpecially thoſe that are peculiar to Church Communion. It is related often that they preached the Word dayly in the Temple, which was common to Iews and Chriſtians (though no Jewiſh worſhip) as all men acknowledge. And by evident Arguments it may be proved, that they never adminiſtred the Sacraments in the Temple, thoſe diſcriminating and diſtinguiſhing Ordinances of the Chriſtian Church; as all the moſt Orthodox Interpreters gather from the enſuing words, where it is ſaid, They continued dayly with one accord in the Temple, but when they ſpeake of the Adminiſtration of the Lords Supper, it is expreſſed in theſe words, and breaking of bread from houſe to houſe, which is interpreted by all Divines, of Sacramentall bread; which phraſe and manner of ſpeaking is uſually ſo expounded by all the Learned, upon Acts the 20. verſ. the 7. And our Brethren do not deny this. And it is well known, that the Primitive Chriſtians had their meetings and aſſemblies in private houſes, as by the many places is manifeſt, which I cited but a little before. Beſides the Sacrament of breaking bread is no Temple-ordinance; and therefore could not be adminiſtred in the Temple with the ſafety of the Chriſtians and Believers: for if they were ſo highly diſpleaſed with the Apoſtles, for preaching Jeſus and the Reſurrection, in the Temple, as it appeareth Act. 4.2. They would not have ſuffered them to have adminiſtred the Sacraments there. And if Paul was ſo aſſaulted, Acts 21.28. for being but ſuppoſed to have brought Greeks into the Temple, what would theſe men have done, if one ſhould have brought in a new Ordinance, and a new worſhip and ſervice; and that ſo contrary to their legall rights? Surely the Jewes would never have ſuffered it, neither do the Brethren contend for this. Now it is well known that in the Primitive Church, if not every day, yet every firſt day of the Week at leaſt, they met together to break bread; that is, to receive the holy Sacrament, which never was without preaching, as we ſee in Act. 20.7. and in the places above quoted: in which it is ſaid, they daily brake bread together, and that in ſeverall and particular houſes; and that of neceſſity muſt be, for a few houſes could not have held ſo many thouſands, as all reaſon will dictate: and if they were or could be contained under one roof, yet they muſt be forced to be in diverſe and ſeverall chambers or roomes. So that what is done and ſpoke in the one, the other knowes nothing of it, ſo that they are ſtill ſeverall congregations: as under the roof of Pauls, there are diverſe meeting-places where Men may partake in all Ordinances, and they are called ſeverall Churches, and they that meet there ſeverall congregations, though under one roof: for the diſtinction of the places under one covert, makes alwayes a diſtinct aſſembly, as it is daily ſeen in the ſeverall Committes at Weſtminſter; where every Committee of both Houſes have their ſeverall rooms and equall authority, and are yet all but one Parliament, though diſtributed into ſo many ſeverall aſſemblies. So here, they had ſeverall aſſemblies, and that in ſeverall houſes, as is declared: and reaſon it ſelf, without any teſtimony of holy Scripture will perſwade this: for the Apoſtles they all preached, and that daily; and they muſt have ſeverall rooms to preach in, to avoide confuſion: for all things in the Church muſt be done in order, and they muſt have ſeverall auditories or aſſemblies, or elſe they ſhould preach to the wals: ſo that if the Apoſtles would all preach, and the people all heare, of neceſſity they muſt be diſtributed into ſeverall congregations & aſſemblies, to avoid diſorder; and that there were ſeverall congregations and ſeverall aſſemblies, the places above ſpecified do declare and tell us. So that there is no man, that reſolves not to oppoſe all truth that is contrary to his received opinion, but may evidently perceive that there were many congregations and aſſemblies in the Church of Jeruſalem, and yet they all made but one Church, and were govern'd by one Presbytery; as the many Committees in both Houſes are in divers rooms, and make divers aſſemblies, and have equall power and authority among themſelves; and yet they all make but one Parliament; and all thoſe ſeverall Committes are govern'd by the joynt conſent of the Great Civill Preſbytery of the Kingdome, which is all the Parliament, and all this without confuſion, yea, with moſt excellent order and decency.
Having thus evidently proved that there were many congregations in the Church of Jeruſalem before the Perſecution: I will now by Gods aſſiſtance make good, that there were alſo many aſſemblies under the Perſecution, and after the Perſecution: and this I do the rather undertake, becauſe ſome of the Brethren have ſaid; That howſoever it could be proved that before the Perſecution there were many ſeverall aſſemblies; yet by reaſon of the diſperſion of the Believers, the Church of Jeruſalem was ſo waſted and ſcattered, that there were no more left then could all meet in one congregation. And were it ſo, that after the ſcattering of the Believers and Chriſtians in Jeruſalem, it could never be evinced and made good, that there were more then could meet altogether in one place: yet all this were nothing for the enervating of the Argument: for we muſt ever look upon the firſt conſtitution and Government of the Church, and what it was Originally and by Divine conſtitution, and not what it was accidentally and through perſecution and oppreſſion, and by the violence of men: for Governments of Churches are often changed from their primordiall State through many caſualties as it happened often in the Church of the Jews: and therefore in all Reformations things are to be reduced to the firſt rule and originall pattern: and we are not to look upon them, as by occaſion they vary or change through the injury of the times. And therefore if we look into the Church of Jeruſalem, as ſhe was in her youth and in her moſt flouriſhing age, we ſhall finde her conſiſting of divers Congregations, and many aſſemblies, and all them governed by a Common Councell and joynt conſent of a Presbytery, which muſt be the pattern of all Church Government to the end of the world, if we will in our Reformation conform our ſelves to Gods Ordinance and to the firſt conſtitution. But becauſe I ſay they think it ſo difficult a thing to prove many Congregations in Jeruſalem after the perſecution, I will now God-willing make it evident, and not onelyonly after the perſecution, but even in, and under the perſecution: and I will do it firſt out of that very place our brethren bring againſt us, and by which they labour to evince the contrary: the place is in the 8. of the Acts verſe 1, 2, 4. In theſe words, And at that time there was a great perſecution againſt the Church which was at Ieruſalem, and they were all ſcattered abroad through the Regions of Iudea and Samaria, except the Apostles, verſe 3. As for Saul he made havock of the Church, entring into every houſe and haling men and women, committed them to priſon. Therefore they that were ſcattered abroad, went every where preaching the word: From whence the brethren gather, that there were no more beleivers left, than could meet in one Congregation.