which words there likewise cannot with any reason be understood That Herod and Pontius Pilate with all the Gentiles and the people of Israel did all meet in any one place for all understanding forbids men so to argue or conceive or believe for they well know that there was no place could have contained them all together no not the thousand part of them besides they were all in their several Countryes and aboads and it is well known that before this time Herod and Pilate were not so loving one to another as to come together but it is related they were altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that wheresoever they dwelt or in what coasts or regions soever their habitations were they all agreed upon one and the same wicked design to be enemies of Christ in this wicked resolution they were epi tò autò that is they all wel accorded and assented together to put the Lord of life to death and to cast of his government So that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to understand a mentall meeting together and not a topicall local and bodily meeting or convening of all those Kings in any one place by which in all their consultations they were resolved to carry on their wicked design and unlawfull businesse and in that regard they were said to be gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in unum though they did it in severall places and this is the true meaning of epi tò autò there as when any men do carry on a good designe though they be in diveâ—s and severall places they may be said to be gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as now with us the Lords and Commons and divers Committees in both Houses assemble themselves dayly epi tò autò and are but one Parliament though they meet in two severall rooms and more and so a thousand Congregations and Assemblies may be said to meet Homothumadòn epi tò autò every Lords day though they be in never so many distinct places in regard of their common design to serve God on that day So that all reason to any intelligible man from that I have said will clearly evince that by epi tò autò is meant nothing else but that the Apostles were met together with one accord upon the occasion of the feast of Pentecost with this deliberate design and for this very end and purpose to celebrate that feast unto the Lord which was the work of that day the Iews also through all Indaea and from the regions round about being come up to Ierusalem to that fâ—ast to worship God in it and to offer up that service that was due unto his Name and the which were taken up in the Temple and in their severall Synagogues and meeting places in the same imployment the Apostles were of all the which I affirme it may be as really and truly said that they all met Homothumadòn epi tò autò as of the hundred and twenty Names And yet no rationall man would from thence conclude that all the people did or could meet in one place No more can any understanding creature or well grounded solid Christian gather that because it is said the hundred and twenty names were all Homothumadon with one accord epi tò autò that therefore there should be no more beleevers in Ierusalem then did or could all meet in any one place or congregation to partake in all Ordinances as the Independents all gather from the words I assert that such a kind of arguing in any man would argue that he had little brains in his head and therefore I shall be ever able by Gods assistance to maintain against all the Sectaries and Homothumadòn Independents that by epi tò autò is to be understood either some designe whether it be taken in a good sense or a bad which the holy Scripture apparently holds out unto us or if otherwise that epi tò autò in the verse of the second chapter of the Acts is rather to be understood of the time of their meeting then of the place All this I say I undertake by Gods gracious assistance to make good against all the Independents and Sectaries and to prove withall that they do all of them most wickedly for the deluding of the people to gather and conclude from epi to auto that there were no more beleevers then or at any time after in the Church of Ierusalem then could all meet in any one place or Congregation for indeed to make such a conclusion as this from epi tò autò is not onely to fight against all the light of sound reason but to give the holy Ghost the lye and to resist the spirit of God and to withhold the truth from the people in unrighteousnesse All which I shall by and by God willing briefly make appear But before I come to that should I for disputation sake grant unto the brethren that by epi tò autò in that text were meant in one place as they would have it because we cannot conceive if there be a meeting or convening of the persons of any people together but it must be in a place or at a place as we usually speak would it therefore follow that because any one place or room will hold a hundred and twenty names for they say there were then no more in that company to partake in all acts of worship that it will hold hundreds of thousands or that all the beleevers in Ierusalem did then meet there or that there were no more beleevers then in that Church then could meet in one Congregation or that for ever after there were no more Christians in Ierusalem then did ordinarily meet in one Congregation I am most assured that there is not any intelligible Independent but upon due deliberation would say that he that should so conclude speaks against the very light of all understanding that dictates the contrary and therefore he would not make that inference the Homothumadon brethren make viz. that there were neither then in Ierusalem nor at any time after more beleevers in that Church then could all meet in any one Congregation to partake in all acts of worship But now to shew the vanity and wickednesse of these men and that it may appear they in this may be rightly called Homothumadons in that they do with one accord and with one unanimous consent conspire together to trouble and disquiet the whole Church of God and to disturbe the peace of the three Kingdomes and are resolved to persist epì tò autô in that their wicked designe and that with one accord I shall here lay down some reasons which all that will vouchsafe to read the ensuing discourse shall see more fully set down afterwards I say therefore they extreamly shew their vanity and wicked purpose in this that they all conclude from epì tò autò there were no more beleevers at that time nor ever after in Ierusalem then could all meet in any one place or
their new lights and their congregationall way But this by the by Now 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 I 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 declaâ—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 for 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 â—he Scripture relateth besides the strangers that came up to the Feast then there was a world
Antitode to it in the same place and for farther answer to your meager and slender detractions take notice that I value not what you or any Adversaries can say concerning my tautologies if handling the same thing often be thought a tautologie with you for this is my resolution that wheresoever and as often as I find an adversary hath a tongue to speake against the truth or a pen to write against it were it an hundred times in the same place or in the same page I will God assisting me answer them upon the place I find them and that instant I will never refer the Reader to what I have said before in any other place concerning that point for I for my part think it a kind of lazinesse to spare any paines in so weighty businesses and things of so high concernment as these are yea I think there is but little zeale in that man that shall hear the truth either often blasphemed or spake against that will not as often stand up in defence of it and contend for it according to command Iud. 3. to his uttermost ability yea it would be a means to perswade unstable men that there were some strength in the Arguments of the enemies or that they are more diligent to sow errors tares then I should be diligent to root them out oppose them if I should not as often reply as they cavil and object therfore for my particular it never troubles me what any of youcan say to me about my tautologies which are not vaine repetitions to any that love often to heare the same truth well confirmed for allthis will but witnesse and declare to all men that I am a carefull man to uphold the truth and to resist gain-sayers besides any man may sooner reade a reply many times then turne to an other place where it was formerly spake of and answered to withall there will in a severall answer to the same objection in an other place be found some variety both for argument and language which many times begets other excellent notions which more and more confirmes men in any truth Besides this hath ever beene Gods owne method which they that are taught of him Iohn 6. ought to imitate often to repeate one and the same Law as what he taught his people in Exodus he often reiterates in the same Booke and not in that only but in Leviticus and Numbers and repeats the whole Law againe in Deuteronomy and that often to the end they might remember it the same may be saidof al the holy Prophets through the whole Bible who often reiterate repeat the same things that the people may not pretend ignorance and this I say is Gods own method and therfore worthy of our imitation yea and Christ himself used this method in his preaching and dictating unto his Apostles by his Holy Spirit who writ foure Evangels of what he hath both done and suffered for us often repeating the same thing yea all the holy Apostles and pen men of holy Writ used the same method as is to be seen through the Acts all their holy Epistles repeating the same things according to their several occasions as when either the same errors sprang up in other places or began to increase where they were so wen and started up yea Paul professeth of himselfe Phil. 3. verse 1. that to him it is not grievous but for them safe to write the same things The same method did Saint Peter use as yee may see in his second Epistle and therefore it is no error in me often to repeate the same things and to inculcate and reinforce the same Arguments especially if it be occasioned by your selves that by this meanes the truth for which I contend may be the more confirmed and errors may be the more confuted and overthrown But withall let mee say thus much unto you by the way that although I am constrained through your vaine tautologies often to handle the same truths yet it is with such variety and in so diverse a way manner and stile as it will not bee grievous or tedious to all those that shall reade it with honest hearts where they will well perceive that what I have answered more briefly in one place I have more fully handled in an other that if it be possible I might give full satisfaction to all docible and ingenuous men that will be satisfyed either with Scripture or reasons Now if in this dispute there be any expressions that may displease any of you you of all men may well excuse them knowing how great your provocations of me have beene especially if you consider that all this contention is for the defence of the truth of God which yee all have sought to corrupt and adulterate with your traditions in whose quarrell and for the maintenance of whose honour it becomes every man to be more zealous and fuller of animosity then for his owne and therefore if I take liberty to speake more freely in shewing the vanity impiety and wickednesse of the Deceivers and Impostors of these times in which we live it is but to use the same method the holy Prophets and blessed Apostles have used against the false teachers of their times who have expressed themselves in language equivalent to whatsoever they shall find in any part of my Booke Yea you your selves if you but looke upon my Brother Burtons Vindication or upon any of his Pamphlets or indeed upon any of your own scriblers in maintenance of your owne vaine errors and novelties or upon Iohn Goodwyn your famous Cretensis or the last Vindication that came out against Reverend Master Edwards you shall find them as full of unsavoury expressions as ever people writ against any men withall writing also with such elated spirits and with so course language as is possible for any men to vent themselves withall they ordinarily beginning and continuing their Pamphlets with pride and ending them with cursing as in that late Vindication appeareth where the Author page the first saith I thought it might not be amisse speaking of learned Master Edwards to spend an houre or two upon this vaine man Here wee find the height of pride insolency and disdaine and in the 30. page he hath these words concerning the same man The Lord rebuke turbulent and violent spirits here he ends with cursing causelessely whereas there is no more turbulent and violent spirits now upon the earth then this of that Author and all those of your fraternity as all their practices and noysome fruitlesse and vilipending scriblings can witnesse who daily write against their Christian Brethren for their zeale to the truth with a greater spirit of pride insolency and elation and with more contempt and disdaine and that out of selfe conceitednesse then ever the Prelates did continually slighting under-valuing and contemning those men they are not worthy for any merit or true learning to be compared with or named the same day they
Church then the doctrine of the Congregationall way falleth to the ground or vanisheth for if there were many and severall Congregations there that had not an absolute authority and jurisdiction Independent within themselvs respectively but were subordinate and subject to another authority above them then of necessity that tenent of the Congregationall way is but a meer chimera or whimsy of your own heads as all the learnedst of your tribe do acknowledge Now when my brother Burton hath not onely granted there were many Congregations of beleevers in that Church but by arguments proved it he hath utterly I say lost the field before he entered into the combat as will yet more perspicuously appear in the following discourse but by that I have now said you may see how unhappy you are in all these your Champions and Generals that give as great wounds unto your cause as any adversaries you have in the world now living ever gave That which I have now to say in the first place to all your leaders and guides is earnestly to intreat them as they look for true comfort in life and death and as they desire the peace of the Church and quiet of this distracted State and Kingdome they would now no longer withhold the truth from the people in unrighteousnesse which hitherto they have done but that they would unfainedly bewaile the errors of their wayes and repent of their seducing and misleading of the poor people let it be enough that they have so highly provoked God and caused the enemies to blaspheme our Christian Religion And in the second place I desire all you that have hitherto been misled and carryed about with every wind of their new doctrine that now you would more seriously prove and examine all things according to the Apostles rule 1 Thess 5. 12. and hold fast that which is good Lay not out your time and moneys for that which will profit you nothing but whiles it is called to day set your selves seriously upon the work of examining all those new doctrines that have been taught you set before your eyes the example of the noble Bereans search the Scriptures whether things be as they have taught you and if you please diligently to read what I have writ out of a zeal of the glory of God and out of love to your selves and a true desire of your eternall felicity If any of you that have erred from the truth shall be converted by it let him know that he that converteth the sinner from the error of his way shall save a soul from death and shall hide a multitude of sins James 5. 19. 20. John Bastwick THE ANTILOQVIE SOLOMON the Wisest of men and one beloved of God gives this counsell to all the sons and daughters of God and to the universality of all man-kind saying unto them all Prov. 23. ver 23. Buy the truth and sell it not also wisdome instruction and understanding He counsells them all to prise truth with wisdome instruction and understanding above all things as the onely means of making men happy not in this life alone but eternally for so Solomon that wise man asserteth Prov. 3. ver 13 14 15 16 17 18. saying Happy is the man that findeth wisdome and the man that getteth understanding For the merchandise of it is better then the merchandise of silver and the gain thereof then fine gold Shee is more precious then rubies and all the things thou canst desire are not to be compared unto her Length of dayes is in her right hand and in her left hand riches and honour Her wayes are wayes of pleasantnesse and all her pathes are peace She is a tree of life to them that lay hold upon her and happy is every one that retaineth her If all the Orators of the World had been gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not with so illustrious a brevity have set forth the excellency of wisdome and understanding nor with more glorious encomiums and ellogies have decipher'd the amability of them for the making of them specious and lovely and for the inviting of all men to the ready and willing imbracing of them for if either life profit pleasure honour or any delectable content or any thing indeed desirable in the world can invite any creature to be inamored with any object of love all that can be said in way of the praise thereof is contained in this description of wisdome and understanding delivered by Solomon And yet truth hath the preeminency before them all the first place for dignity being given assigned unto her and by a speciall command from God himself who spake by his servant Solomon all men are injoyned to buy the truth and that upon any termes and not to bartell it away or sell it or to part with it though it might be with never so much worldly emolument unto them Buy the truth saith God sell it not keep it for ever For by the truth thou shalt perfectly attain unto liberty which is the life of life yea which is better then life liberty being that the whole world contends for every man not onely desiring it but fighting for it Now the truth will make every man free so saith Christ John 8. ver 32. The truth shall make you free from all error and from the fear of Hell and Death and from the very terror of both And lest any man should seriously doubt what truth is as Pilate scornfully did Christ himselfe hath taught us John 17. v. 17. saying Thy Word is Truth and that Truth that sanctifieth his people For every thing is sanctified by the the Word and Prayer 1 Tim. 4. v. 5. This precious good Word of God and the faith once delivered unto the Saints Jude 3. contained in it is that that all men are exhorted earnestly to contend for And therefore more especially in these our times every one ought vigorously to stand up and contend for it yea upon any termes or at any rate to buy it when it is become such a rarity as it is scarse to be met with being almost lost in the thickets meanders and labyrinths of so many errors so that the faith once delivered unto the Saints is very rarely to be found amongst the sons of men through the involutions and intanglements of writhing and restlesse spirits whose whole work and designe it is as by their dayly practices it doth appear either wholy to eclipse or darken it or totally to take it away that by this meanes Truth and Light being once removed the deceivers and impostors may the better put off their corrupt and putrid wares and commodities and the poor deluded people may the more facilly and readily be deluded cheated and consened and those that are wayfaring men for the want of its direction may wander in the by-paths of darknesse to their own eternall perdition And the verity is too too many by their needlesse vain and unnecessary janglings about the truth
meaning as they put upon them for the words in the originall make not so much as mention of a place howsoever it crept in in our Translation All this by Gods assistance I undertake to make good and to evince this also that they lay that foundation of their new Fabrick onely in the ayre or chimera of their owne braine But for the words in Roman characters they are Homothumadon epi tò autò And now I will relate how Philip Nye a very busie Advocate pleaded the cause of Independency and what his testimony was who being desired by the Prolocutor to bring in his witnesse out of the holy word of God for the proving of their assertion hee flyes to the same place of Scripture saying they were all with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo saith he there were no more Beleevers in the Church of Jerusalem then could all meet in one place Then after him comes in Ieremy Burroughs a stout Advocate who being demanded to bring in his witnesses for the making of Affidavit to what they had pleaded hee also betakes himselfe to the same text of Scripture and with a great outice saith and they were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo there were no more Beleevers in the Church of Jerusalem then could all meet in one place Then comes in Sydrack Sympson a brave burly and well spread Advocate who being by the Prolocutor requested to bring in his witnesse produces the very same text of Scripture alleaged before crying out pleno ore pingui ore voce that they were altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo there were no more Beleevers in Jerusalem then could all meet in one place and congregation I will not mention the other Advocates for they were all at their Homothumadon and had nothing else to the purpose And thus did these brave Pleaders all and every one of them argue their cause giving in their reason also into the Court for the corroborating of their witnesse saying that the Holy Ghost had from first to last as on purpose shewed this as if his scope had beene before to prevent and preclude all reasonings to the contrary Thus they This place of Scripture with this their reason to speake the truth is all the ground and warrant for substance that all those restlesse spirited Rabbies have for this great warre and contention betweene us and for the proving of their doctrine of Independency and that their tenent of the congregationall way by which they have brought this distraction and confusion into the whole Church and State to the seducing and misleading of many thousand poore soules to the utter ruining of many of them and for the setting of the three Kingdomes on fire which with all their teares if ever the Lord should give them repentance not to bee repented of they could never quench and for the better deceiving of the people they have so accustomed their mouths to Homothumadon epi to auto that very Sagomour Will that has no more Greeke in him then a Horse upon every occasion comes out with his Homothumadon epi to auto and all of them in this great and weighty busines which concernes not onely the peace of the Land but is of everlasting concernment to us all they continually triffle and abuse the holy Scripture dealing with us as Cats usually doe one with an other who when they have spent all their strength with fighting and when they can neither scratch nor bite any longer then they spit one at another and make ugly faces even so doe these men with us when they have tormented themselves spent their Forces in wrangling having never an Argument left to maintain their groundlesse wicked and dividing opinion then they stand staring on us as a last refuge come out with their homothumadon epi to auto and thus spit a little Greeke in our faces which the deluded people not understanding beleeve that it is an absolute conquest gotten on the Independents side Now in regard the whole strength of their cause ye◠of their whole Army lies here and depends upon this Fort I meane these words of the heavenly Charter I will take the more paines for finding out of the true meaning of them that so I may the better discover unto the world the wickednesse and vanity for it is no better of all these Homothumadon imposters and so much the more willing I am to make some stay in explayning the mind and true sense of the same because they are as it were the Key and inlet for the opening and the better making way for the understanding of the whole Dispute so that every man that is but of ordinary capacity by the very light of his naturall reason may from the unfolding of them be sufficiently able to discerne the juglings of these ungodly men But first I shall give you in the answer of those reverend Iudges sitting in the Court I meane the reverend Assembly where this cause was fully heard and debated where the Homothumadons had liberty fully to speak for themselvs to bring in whatsoever made for their cause howsoever they have falsely given out to the contrary Now for answer to their reason above mentioned the Reverend Assembly replyed that they inclined to beleeve that the Holy Ghost intended rather to shew the early accomplishment of the promise Ier. 32. 39. of giving one heart and one way by his so frequent mentioning Homothumadon epi to auto as adjuncts of the first Christian Church meetings then as our brethren suggest to prevent and preclude all reasonings against this assertion of theirs viz. that the beleevers in Ierusalem were no more then could meet in one place and there is most excellent reason for this reply answer of the reverend learned Assembly to their wicked cavil for so I may truly cal it for it is nothing else but to abuse the Holy Scripture and for no other end but to deceive the people that they may the better make merchandise of them which is one of the horridst impieties in the world which all the homothumadon Ministers and Predicants and Itinerary Preacers are most deeply guilty of who make a prey of the people where ever they come and most abominably cheate them especially the silly women Now if we do duly examine the words of the Text and consider them in their native sense and true meaning it will most manifestly appear that the Answer of the learned and reverend Assembly was grounded upon most excellent and solid reason which all the slight of all the Homothumadons and their cunning craftinesse whereby they lie in wait to deceive simple souls will be made more oriently appear in all its colours First therefore I will set down the Text it selfe in its originall language and then give the true interpretation of it in our tongue Acts the second v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translation is this When the day of
Church at one time without all controversie it was impossible that they could all then meet together in any one place and for farther confirmation of this truth and for the putting of this controversie for ever out of doubt the Holy Ghost saith in the fifth chapter verse 14. And Beleevers were more added unto the Church multitudes both of men and women Marke I pray the expression multitudes Now by multitude all men know is to be understood and that in all Languages a very great Assembly or congregation or company whereupon the Scripture saith follow not a multitude to doe evill so that by multitude is ever understood some vast Assembly or Congregation of people and here the Scripture saith speaking in the plurall number that multitudes and that both of men and women were added to the Lord that is to say many great Congregations and Assemblies were added to the Church yea the expression doth as it were intimate that they came in so fast that they could not now any longer be counted as it were by retayle or enumerate companies as when they came in by small numbers as three thousand and five thousand at a time which might easily be told and reckoned but that now they came into the Church in such great bodies as they were forced to set them downe by whole sale and therefore the Holy Ghost saith that Beleevers were added unto the Lord multitudes both of men and women that is to say many great Congregations of Beleevers of both sexes yea and that there might yet be no mistake in this busines the Scripture saith in the last verse of this chapter for the great multitudes of them that the Apostles daily in the Temple and in every house ceased not to teach and preach Iesus Christ So that here by the testimony of the Holy Ghost wee are ascertained there were divers and severall Congregations of Beleevers at that time in the Church of Ierusalem for they had their meetings not onely in the Temple but in every house or from house to house which is all one that is to say they had many Congregations and Assemblies of Beleevers at that time in severall private houses as well as in the Temple so that this truth being confirmed unto us not onely by reason but by the mouth of so many infallible witnesses as that out of the second chapter where it is said they brake bread daily from house to house and two more witnesses also in this fifth chapter where it is recorded verse 14. that multitudes both of men and women that is to say many great Congregations of Beleevers of both sexes were added to the Lord and in the last verse that there might be yet no scruple made of the busines the places of their meetings are also expressed viz. in the Temple and in every house so that all good Christians are bound to beleeve that there were many Congregations and Assemblies of Beleevers at that time in the Church of Jerusalem and therefore more then could all possibly meet in any one place or congregation So that if I should say no more the truth concerning this point is so evidently apparent to all judicious and understanding men that they cannot doubt of it except they will deny the Scripture it selfe yet that the truth concerning this controversie may yet more fully be cleared I shall for the farther coroborrating of it and for confirmation of the same produce a few testimonies more In the sixth chapter verse 7. The word of the Lord increased saith the Holy Ghost and the number of Disciples multiplyed in Jerusalem greatly and a great company of the Priests were obedient to the faith Here wee find multiplication upon multiplication of Beleevers and more additions of them and that in Ierusalem and amongst these multitudes there was a great company of Priests that is a great company of their Ministers and learned Rabbies were converted and all these severall admissions of Beleevers into this Church of Jerusalem were without any of the conditions those of the congregationall way require now of their new Members for it is not said that they demanded of them that they should walke some time with them before their admission or that they should make any publicke confession of their faith or bring in the evidences of their conversion or enter into any particular explicite Covenant or come in by the consent of the people before their admission nothing of all these things were required at their hands in this Mother-church and therefore all the practise of this kind of admission in our new Congregations is without any president or example and therefore those of the congregationall way doe most wickedly to pretend they have the Church of Jerusalem for an example for their practise of admitting of Members But I say the thing chiefly to be observed here is the multiplication and the increase of many more Disciples to the former adding withall that amongst those Disciples and Converts that were added to the Lord there was a great company of the Priests now what an increase of Beleevers may any man suppose there must then needs follow when so many of their Ministers were converted without doubt when the people saw their Priests turne Christians and heard them also in their preachings give in their reasons for their imbracing of the Gospel and saw withall the daily miracles of the Apostles for the confirmation of this their doctrine they did infinitly multiply so that if there had beene no conversion of men before spak of yet the conversion of these very Priests in a short time would have procured the conversion of many more then could have met in any one place or a few and this all reason will perswade for wee find it by hourly experience how many hundreds are daily mislead and seduced by the error of a few temporising unstable Presbyters who are turned Independents and what a deale of mischiefe they have done here amongst us so that not a few places can containe their Proselytes and all this without the helpe of any miracles and we see daily if but any rich and crased Gentlewoman or any confounded Lady turne Independent or if but any unstable man of any eminency revolt from the Presbyterian way what a noyse there is by and by made at it and how many giddy headed men and women especially are seduced by it and that without any prodigies Now I say all reason will perswade any intelligible man that truth should much more prevaile then error and that in the hands of so great a multitude and of such learned Rabbies and those also in so great honour and esteeme amongst the people having withall the helpe of Miracles amongst them and that to the speedy conversion of many thousands yea the Scripture saith that the Word of God increased that is to say converted many and that the number of Disciples multiplyed in Jerusalem greatly not in a small manner and that a great company of the
in the Church of Jerusalem and yet all these as the Holy Scripture asserteth in many places made all but one Church and the Independents themselves acknowledge there was but one Church in Jerusalem Now how in any ordinary mans understanding can many congregations be one politicall ministeriall Church except only because they are united and associated under one Presbyteriall government that is to say under the government of a whole colledg of Presbyters which the Church of Ierusalem was for there was many Presbyters there as this 21. ch testifieth and the 15. chap. and many other places of holy writ all which had the government over that Church committed to them in common So that it may be a wonder to all rationall men that there should any appear in the world notwithstanding the abundant evidence out of the holy Word of God that should yet assert there were no more beleevers in the Church of Ierusalem then could all meet in one Congregation which assertion of theirs besides the Scripture very common reason overthrows for if we consider Jerusalem it is said to be the city of the great King in which there were never lesse then seven or eight hundred thousand inhabitants who dayly expected the Messiah who it is well known when he came had twelve Apostles and seventy Disciples at his command to go and come at pleasure whose powerfull preaching was such that it is related that Satan was seen fall down like iightning from heaven that is to say whose Kingdome was overthrown by their ministery and by all whose efficacious preaching and miracles we have this testimony that at one of their Miracles and Sermons there were three thousand converted at one time besides dayly additions added unto that Church by the Lord and five thousand men besides women at another and multitudes of beleevers both of men and women at another and that there was dayly increase of beleevers upon increase with a multitude of Priests besides a whole colledge of Presbyters settled Ministers amongst them and that all these should yet prevail to convert no more in future time then could all meet in one Congregation it seems a thing very incredible and truly for any to persevere in this error against all reason and against the evident testimonies of holy Scripture where we have it recorded there were many ten thousands of very weak beleevers in that one Church besides the strong it is an open and wilfull fighting against God and a resisting of his spirit which is a fearfull sin for all these are convincing arguments to prove the numberlesse multitudes and congregations of beleevers in the Church of Ierusalem And all thâ—s brigade of arguments militate against the whole Army of the Homothumadon Sectaries and shall I hope for ever serve to vanquish them all and to make good this field of truth That there were many Congregations and Assemblies of beleevers in the Church of Jerusalem and yet they were not every one a Church or Churches severally considered by themselves exercising an absolute soveraignty Independent within themselves respectively as all our new gathered Churches do now here in London but all those congregations in Jerusalem were all subordinate and being combined together made all of them but one Church and were all under a common Counsell or Colledg of Presbyters within that Precinct the example of which Mother-Church is left upon record to all posterity for imitation and therefore that tenent of the Homothumadon Independents concerning the congregationall way hath no ground for it in the whole Word of God but is a meer whimsy of their own brain and hath its foundation only in the aire and will soon vanish or be speedily blown away by the blast and breath of truth Now my other companies drawn out of the Apostles quarters after Christs death and ascension they militate against all the Burtonian Independents who acknowledge that there were many Assemblies of beleevers in the Church of Ierusalem but deny they were Churches properly so called now though by their grant they have lost the day as in the following skirmishes will appear yet that all men may see that this sconse of error to which they have betaken themselves cannot defend their cause I shall with one company at this time beat them out of that hold and fully vanquish them in the pitcht field It is recorded Act. 2. v. 42. of all those new converts which were in many assemblies in many houses that they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers This very troop alone serves for the beating of them all out of what bulwark soever they can betake themselves to for shelter for if all these congregations and Assemblies of believers were equall in all priviledges and immunities with any Churches that ever were on earth and had in them severally whatsoever did make the whole Church of Ierusalem the first formed Church then they were all and every one of them Churches properly so called But the antecedent is true Ergo the consequent so that to any rationall man this question is also out of controversie for let any man but duly examine what it was in the whole church of Jerusalem that made it the first formed church and a church properly so called and he shall find the same in every one of those particular congregations and assemblies for the making of them churches properly so called so that thâ—y each of them severally may as truly challenge the name of Church as the whole Church can they communicating in whatsoever is essentiall for the making of any church a compleat church or a church properly so called if partaking in all Ordinances by lawfull Ministers can make any assembly or congregation a church properly so called So that by this one company and by this very argument all the whibling reserves of all the Burtonian Independents are dissipated and scattered and that place of truth maintained against them all viz. that every one of those Assemblies in Jerusalem were churches properly so called and yet all of them made up but one intire Church and they were not every of them severally considered by themselves and apart Independent and exercising an absolute soveraignty within themselves And therefore this truth shall for ever stand good against all sorts of Independents That many congregations combined together and subordinate to some one colledg of Presbyters make all of them within their precincts but one entire Church and that this is Gods Ordinance and not that tenent of the congregationall way which hath neither precept or president for it in all Gods holy Word So that by all these encounters and frequent skirmishes and by the mighty power and assistance of the great Lord of Hostes the Generall of all the Armies of heaven and earth I have vanquished all the forces both of the Homothumadon Independents and all the Burtonian Sectaries and maintained and kept not onely the field of truth but these
envyings are of the flesh and they that do such things shall not enter into the Kingdome of God A double misery follows those that do these things misery here and misery hereafter it excludes men out of heaven The contemplation of the sad condition that will inevitably come upon that Land Kingdome and Church where those variances and heart-burnings are and where there is such diversity of opinions and by reason of them such difference in affection put me chiefely upon this imployment to see and try if by any possible meanes I could by shewing wherein the difference between the brethren lyeth be an instrument of a good accord amongst them resolving with my self by Gods assistance whatsoever others do to observe to the uttermost of my abilities the royall Law Jan. 2. 8. I do conceive that if there were a right understanding one of anothers opinions the world would wonder there should be such invectives in every pamphlet one against another and such varience among those that are joyned together and that with nighest relations The truth is the mis-understanding of each others opinions and the mis-prisian of each others intentions is the onely cause of this diversity of affection which to the dishonour of God and of our holy profession and indeed to the disgrace of Christian Religion every where too much venteth it selfe And therefore as Abraham said unto Lot so say I to all those that love the truth in sincerity and wish the Peace of Zion Let not us contend especially with evill language for we are brethren we have one father we worship one God we have one light one truth one way And this I professe to all the world That I contend not for victory but for that ancient light the faith once delivered unto the Saints Iude 3. For that truth which we have heard from the beginning 1 Iohn 2. ver 14. for the old way verse 6. The way the truth and the life Ioh. 14. and for the honour of that Church against which the gates of hell can never prevaile in the which there are all those undeceiveable marks as are able for ever to declare her to be built upon the foundation of Peter in which the Gospell of Jesus Christ is purely and sincerely both preached and beleeved and where the Sacraments are rightly administred and in the which there is the true invocation of God and all other requisites that make her a true Church and from which there is no just cause of separation That I have dedicated this Treatise to no man nor sought the patronage of any Authority no mortall creature I presume will blame me knowing my Reasons For writing in defence of the Prerogative Royall of Kings against Papall Usurpation I dedicated my booke unto the King of great Britaine France and Ireland supposing my selfe safe under his protection whose honour and imperiall dignity I maintain but all men know what misery to the ruine of me my wife and many small children came upon me by it through the power and exorbitant authority of the Prelates so that for my duty and Loyalty to the King I had a prison for my reward and the scornes and contumelies of the world to comfort me in it And when I most humbly petitioned his highnesse complaining against the injustice done me and most submissively supplicated his Majesty who was the Caesar to whom only I could then appeal that he would be pleased to grant me one of these humble requests either That his Majesty would be pleased but for one houre to give me a hearing of my just defence or if that could not be granted That at lest he would then grant me that liberty in his Kingdome that he denyed not to Crows and Kites and other Vermine that I might provide for my young ones and if his highnesse would not be pleased to condescend unto either of the former just demands That then he would give me leave to depart the Kingdom and to go into any other Country where I might enjoy my Liberty and provide for my poore distressed family I am most assured there was never a more equall Petition put up to any Prince in the world yet his Majestie vouchsafed not to yeeld unto any of these my requests nor to any other Petition put up either by my poor distressed wife or calamitous children so that without any wrong unto his Majesty I may truely say That Paul found more favour from a Heathen Roman Caesar then I had from a Christian King the defender of the faith After I saw all possibility of releefe was now taken from me I writ my Apology to the Bishops themselves discovering unto them their unjust proceedings in their Courts and their unrighteous dealings towards my selfe and gave them my reasons of all I spake without any offensive language and without any perturbation of Spirit and Dedicated this my Booke to the Lords of his Majesties Privy Councell expecting ayde and reliefe from them and indeed I had no hope of succour from any other nor knew none to whom I could better apply my selfe earnestly imploring their patronage but they as it is well knowne of Patrons became my unjust Judges and after they had made me a spectacle to Men and Angells and exposed me to the scorne and ludibry of the world sent me into banishment where I lived a living death and a dying life and suffered such intolerable misery of all sorts as would exceed beliefe to relate and I am most confident if all the particulars were truly known the world never heard the like and there I had ended my dolefull life had not God of his infinite mercy called this Parliament and put into their hearts to redeem me from my captivity for the which incomparable favour I do as of duty I am ever bound professe my selfe to the last drop of my blood to be their servant in the Lord and in all their most just and honourable imployments I hope with all fidelity to answer to the expectation of the world and shall in life and death shew my selfe to be one that without all by-respects shall ever aime at the glory of God the honour of them and my Country and the common good of all and shall never by Gods assistance do any thing in their concernment that shall be unbeseeming a Man and a Christian Now because by my sad experience I found that I could neither from King nor Nobles have protection I resolved never any more in Gods matters to shroud my self under any covert but Divine Providence and that I with an assured confidence promise my self especially when I now maintain the prerogative royall of the King of Saints King of Kings the Lord Jesus Christ Who is our Lawgiver upon whose shoulders the government of his Church is laid who is the wonderfull Counseller the Prince of peace whose dignity and royalty in all this dispute between me and Mr. Walter Mountague I have to the uttermost of my power maintained under the
more evident then yet it hath been viz. That Diotrephes was the primate of the Independents and of all those of the congregationall way But first I will set down Mr Knollys his words at large to take away all occasions of their calumniating tongues who ordinarily use to say That we keep from the world their Arguments that we may the better delude the people and hold them in ignorance His words therefore by way of answer to that Argument are these Now let the reader judge saith he whether the Doctor be not much mistaken in his commentary exposition and application of this place of Scripture And let me give you to understand that Saint Iohn saith verse the 9. I wrote unto the Church But seeing no mention is made of any particular congregation how can the Doctor so confidently affirme that it was his particular congregation Now the reader may see plainly that the Doctor can expound those brethren and their Elders or Presbyters which the Scripture calls a Church to be a particular congregation And what it was which Saint Iohn had written to the Church is not in this Epistle nor in any other Scripture delcared except it was to receive those brethren which he saith ver 8 ought to be received and ver 10 whom Diotrephes would not receive how then doth the Doctor say that Diotrephes assumed that power to himselfe which belonged unto the Colledge and Councell of Presbyters without whose joynt and mutuall agreement and common consent nothing ought to be done or transacted of publike concernment is the receiving of brethren or casting out of brethren a power which belongs to a colledge of Presbyters and neither the one nor the other may be transacted by the Elders and Brethren of a particular congregation unlesse the Court or common-councell of Presbyters conjoyntly consent unto it Let it be also considered that D otrephes opposed the brethren and forbad them that would have received those who Saint John saith vers the 8. we ought to receive yea and cast them out verse 10. of the Church to wit excommunicate them Doth it hereby appear that Diotrephes would have his congregation Independent and have an absolute jurisdiction within it selfe No but Diotrephes would lord it over the Church and have the preeminency above his brethren whether fellow-Elders or fellow Saints Diotrephes loving the primacy amongst them he would be the Primate and Metropolitan of the Church and have the preeminency of all the Presbyters in it and brethren of it The Doctor could have urged this Scripture against the domineering Prelates and why should he marvell that his brethren should now urge it against the Court of Presbyters It is confest that Diotrephes did that which was evill in usurping authority over the Church and those brethren he cast out of the Church But that he was the first that opposed the Presbyterian government or that he did affront a Court or common councell of Presbyters it is more then I know or the Doctor can prove For had Diotrephes done so why was he not convented before them Surely the Apostle Saint Iohn would rather have written to the colledge of Presbyters if there were any such then to the Church or in writing to the Church would tather have sent him a summons to appear at some consistory before the Court and common-councell of Presbyters then to warne them to take heed of hiâ— evill that they did not follow it And doubtlesse St John would have writen thus Diotrephes loves to be a Primate amongst you wherefore when the Presbytry that is to say the Magistracy or Signiory of grave solid learned religious and wise Divines and Ministers come to keep order and meet together in a Court and common-councell I will remember his deeds and informe or complain to the Court and common-councell of Presbyters that he prates against us the Presbyters with malicious words But the Apostle Saint Iohn did not know any Court or Common-councell of Presbyters neither Classicall nor Synodicall to appeal unto Nor can the Doctor make good those appeals he mentioneth page 10 to be according to the Scripture of truth to wit that every particular man as well as any assembly or congregation may have their appeals to the Presbytry of their Precinct hundred or division under whose jurisdictions they were and if they found themselves wronged there that they have appeals to some other higher Presbytry or Councell of Divines for releefe and justice I only aske the Doctor how he can prove those appeals by Scripture and if he could whether that higher Presbytry or councell of Divines especially if they may say the Holy Ghost and wee be not as Independent as these brethren and their churches against whom the Doctor hath written And if so then such a high Presbytry or councell of Divines is not Gods Ordinance by the Doctors own confession and affirmation Therefore the Apostle writes to the Church or particular congregation whereof Diotrephes was a Member and an Elder whom he knew had power to judge him as well as the Church or particular congregation of Corinth had power to judge them that were members therein 1 Cor. 5. 12. 13. and therefore might as warantably admonish Diotrephes as the Church of Colosse might Archipus Coloss 4. 17. And if nothing of publike concernment ought to be done or transacted without the joynt and mutuall accord or agreement and common consent of the Presbytry Iohn the Presbyter would not have transgressed so farr as to take upon himselfe this authority over Diotrephes to tell the Church of his faults and to say he would remember him and sharply reprove him and teach him to prate against the Presbytry with malicious words which belonged unto the Court and common-councell of Presbyters But I shall have a just occasion to say more touching this matter in the answer unto the third question and therefore passing by the objection with his answer mentioned page 19. to the 29. unto its due place I shall desire seriously to consider the Doctors proof of his first proposition which he laboureth first by producing such Scriptures as he conceiveth make for the manifestation of the truth and from thence frames and formeth his arguments Thus Mr Knollys in way of reply speaketh to my argument concerning Diotrephes and of his intention what he will do in the insuing discourse to all the other arguments I have here set down his words at large omitting only the greek and latin texts which he School-boy-like scribleth to little other purpose than to shew his own vanity and to perswade the ignorant people that he is some-body in the Greeke and Latine tongue which kind of learning notwithstanding the most of his fraternity generally despise and contemne I have therefore omitted them especially having learned this lesson from Saint Paul 1 Cor. chap. 13. vers 19. rather to speak five words to the understanding of the people that I might teach others then ten thousand words in an unknown
tongue And truly unlesse there be some controversie concerning the Interpretation or about the text as there is not here I conceive it the greatest folly in the world writing in the vulgar tongue and for the common benefit of all men to insert sentences either of Greek or Latin except very varly for it but pudders the reader that is not skilled in the languages neither do we finde that it was the custome either of the holy Prophets or any of the ancient Greek or Roman fathers in all their Writings or Sermons to use any but their vulgar tongue without it were very seldom and that with interpretation I say therefore those flashes being excepted I have punctually set down all that he had to say against any of my arguments both here and every where that neither he nor any of his party may complain that I had not set down their words in their full strength and so might fall into the same condemnation with him who hacketh and minseth my arguments at pleasure picking and choosing what he thinks himself best able to deal with either wholly omitting the other or slighting of them which is the ordinary method both of Mr Knollys J. S. and my brother Burton and all the Independents wherein they deal not fairly with me nor ingenuously nor candidly with the people for in so doing they delude them and meerly play the juglers This large discourse of Master Knollys if it be well weighed hath but little substance in it it consisting of absurdities and contraditions and flat denyalls of that which he often granteth In breife if the reader will but duly consider every passage of his answer with whathe grants in the third and the 11. pages of his pamplet he will speedily perceive that whiles he labours to confute others he gives a fatall blow to his own cause and overthrowes that opinion which both he and all those of the congregationall way labour to maintaine and withall by the examination of the particulars he will the better discerne into the futility of Master Knollys and the vanity of those of his party that beleeve take every word of his for an Oracle though it be never so distructive totheir own cause The sum of this his answer is this that I am mistaken in my comentary exposition and application of this place of Scripture These are his words It will not be amisse therefore in the first place to take notice what he denyeth in his answer and what he affirmeth with the reasons of both that the reader may the more easily perceive the vanity of error and the force and efficacy of truth First he denyeth that Diotrephes would have had an absolvte jurisdiction within himself and have had his Congregation independent and that he was the first that opposed the Presbyterian Government or that he had any particular congregation He deneyeth also that Saint Iohn knew any Court or Common counsell of Presbyters either Classicall or Synodicall to appeale to his time The reasons of his denyals are these First because saith he there is no mention made of any particular congregation Diotrephes had Secondly it is not declared what it was that Saint Iohn had writ unto the Church in his Epistle nor in any other Scripture except it were to receive those brethren which Diotrephes would not receive and therfore how saith God can the Dâ— affirme that Diotrephes asmed theypower to himself which belonged unto the Colledge and councell of Presbyters c and to prove that Diotrephes was not the first that opposed the Presbyterian government he saith had he done so then he should have been convented before them which he was not and therefore he did not oppose a Court or common Councell of Presbyters Besides Saint Iohn would then have wrot rather to the Colledge of Presbyters if they had been any such than to the Church or in writing to the Church would rather have sent him a summons to appeare at some Consistory than to warne them to take heede of his evill that they did not follow it and doubtlesse he would have written thus Diotrephes loves to be a Primate amongst you therefore when the Presbytery comes to keepe order and to meet together in a Court common Councell I will remember his deeds and informe and complaine to the Court that he prats against us with malicious words Now when neither of this was done by the Presbytry nor by Saint Iohn it is manifest that Diotrephes did not oppose the Presbytry and that Saint Iohn then knew not of any Court or common councell of Presbyters either Classicall or Synodicall to appeale to in his time And then in the third place he putteth me upon the proofe of those appeales I made mention of page 10. affirming that I cannot make them good And in the last place he afferteth that Saint Iohn wâ—it to the Church and particular congregation whereof Diotrephes was a member and that that congregation had power to judge of him and the reason of this his assertion is because saith he this Church had the same power over Diotrephes that the Church of Corinth and that of Colosse had over their members Having thus briefly set down what Master Knollys both denies and affirmes with the reasons of each I shall now answer to every severall branch in order and if I be the more large in my reply I crave pardon in regard it is not only a businesse of publicke concernment and about the principle question now in debate but that it will give the more light to the wholo following discourse For answer therefore to his reason of my mistake in my commentary exposition and application of that place of Scripture viz that there is no mention made of any particular congregation that Diotrephes had I say there was no neede of making any mention of it For if there were many Presbyters in all the Primative and Apostolicall churches and in that Church by name in which Diotrephes was Presbyter as it is evident out of all the places above quoted as out of the 14. of the Acts and the 15. and 20. and 21. of the same booke and the Epistle of Paul to Tit. Chap. 1. ver 5. and the 1. Epist oâ— Pet. chap 5. ver 1. 2. 3. and the 13. of the Heb. and Saint Iames the 5. and the 3. Epistle of Saint Iohn which Master Knollys himself acknowledgeth and if it be also apparently evident from all those severall Scriptures as it is that those Presbyters were fixed with in their particular jurisdictions with a speciall charge given them in common to looke unto the flocks committed unto their charge and to feede the Church of God which he had redeemed with his precious blood which word feede includes the Keys to wit the power of order and preaching and the authority of jurisdiction and rule and from the which charge they were not to depart as too too many of the Independent Ministers now amongst us dayly do
of Colosse and to all the other Apostolicall churches as Mr Knollys confesseth and laboureth to prove then these conclusions will necessarily follow from his argumentations The first that Saint Iohn could not be ignorant that there was a court and common-councell of Presbyters in that church to appeal unto for Mr Knollys saith that Saint John knew that that Church had power to judge Diotrephes and therefore in this contradicteth himselfe for in the sixth page he affirmed that Saint Iohn knew not any such court 2ly it follows that there was an Uniformity of government in all the Apostolicall and Primitive churches W ch wholy overthroweth the tenent of many of the Independents who hold the contrary so that one church had not one manner of government and another church another manner of government peculiar unto it selfe and distinct from the other but they were all governed alike by their severall Presbyteryes and had equall authority and power within their severall precincts as the church at Ierusalem Ephesus Corinth in all which there were many congregations and yet all of them made but each of them a particular church within their respective jurisdictions and were all to be governed by the joynt consent of there severall Presbytries And lastly that this order of government was to be perpetuated to the end of the world which when Saint Diotrephes laboured to violate in assuming it to himselfe and his congregation both hee and all these that follow his steps deserve severely to be punished for it as prevaricators against both precept and example of all well ordered churches and Christians And this shall suffice to have replyed by way of answer to what Mr Knollys had to say for proofe that Saint Iohn knew not of any Court or Common-councell of Presbyters either classicall or synodicall to appeal unto in his time And now I come to make good those appeals I made mention of page 10. which Mr Knollys thinketh a thing impossible for me to do to wit That every particular man as well as any assembly or congregation may have their appeal to the Presbytery of their Precinct Hundred or Division under whose jurisdiction they were and if they finde themselves wronged there then they have appeales to some other higher Presbytery or Councell of Divines for reliefe and justice These appeales Master Knollys saith I cannot make good to be according to the Scripture of truth although the having recourse by appeales from Inferiors to Superiors and from one Court to another is so evident by the very light of nature and approved of by the practice of all Nations and Churches in all ages and is also so apparent by the holy Scriptures both of the old and new testament as there is scarce any truth more obvious to all understanding men yet Master Knollys peremptorily asserteth that they cannot be made good out of the Scriptures of truth so that it is manifest to all men that be there any truth never so perspicuous he is resolved to beleeve nothing but what he conceiveth to be according to the Scripture of truth Therefore for the gratifying of Master Knollys and all such as with candour and ingenuity and without any prejudice shall reade the insuing lines I shall in this place adde something more fully and distinctly to that which I spake in the foregoing page for the proofe of those appeales I mentioned page 10. and sufficiently evince they are warranted by the Word of truth and for that purpose I shall first produce the authority of holy Scriptures and bring forth some Presidents out of the unerring word for the confirmation of the same and then I shall also ratifie the use of appeales by reasons and from the practice of all ages in all Nations And all this I shall the more willingly do in this place although it is done againe and againe in this treatise and onely because Master Knollys affirmeth that I cannot make good that appeales be according to the Scripture of truth And for proofe ofthis I will begin with that of our Saviour Matth. 13 vers 15. Wherefore saith he if thy brother shall trespasse against thee go and tell him of his fault betweene thee and him alone c. But if he heare thee not appeale higher to two or three more And if he shall neglect to heare them appeale yet higher tell it then unto the Church that is to the Court of Presbyters in that precinct So that from this place it is evident that appeales are warranted by the Word of truth for truth it self hath taught us the Doctrine of appeals And for Presidents of appeales there are many in the New-Testament to say nothing of the Old To begin with that in the 5. of the Acts which we finde recorded after Christ's ascension in the questioning of Ananias and Saphira whereas by conjoynt argrement it was appointed and ordered amongst them that all things should be common and that selling their possessions they should bring the price of them and lay it also at the Apostles feet which very expression signifieth and denoteth what great authority and power the Apostles and Presbyters in the Church of Jerusalem were then in and sufficiently declares that there was a Court there as all the carriage of that businesse doth abundantly prove I say therefore when they had made such an order by common consent and when it was found out that Ananias and Saphira his wife had not dealt faithfully in that businesse nor according to publike agreement but had consented together to deceive their brethren and by that had scandalized the Gospel the Church or people for the redressing of this abuse take not the matter into their owne hands nor challenge not any power unto themselves for the punishing of Ananias and Saphira as well knowing their place then and that the government did not belong unto them but to the Elders and Rulers over them they appeale therefore unto the Apostles and make their complaint unto them and exhibit their Articles against Ananias and Saphira as both guilty of the same crime whereupon they were convented before the Apostles as Delinquents Peter then being there president and chiefe judge and finding them guilty sentenced them both from God himselfe and punished them for their sinne with death by which we may take notice not onely of an appeale but that there was a standing Court of Presbyters in Jerusalem and that they had in it plenary power from Christ for the tryall and punishing of all offenders and of casting them out of the Church if Scandalous as well as the Church of Corinth and it stands with all reason for Jerusalem was the mother Church and therefore was inferior to none of the Daughter-Churches and to this Court of Presbyters were all appeales ever to be made by the people of that precinct as this one instance doth sufficiently declare And that other president in the 6. of the Acts where we have a second appeale upon an other publike
the Rulers of the Synagogue whose name was Iairus here was a speciall Ecce added to take notice that a great man and one in authority came unto Christ and that in a publick way and one of the Rulers of the Synagogue So that wee may observe the people in every Synagogue were governed and commanded by their Rulers and they were to yeeld obedience unto them and were not joyned with them in Commission but stood to their determination as all men use to doe in Courts of Judicature that appeal unto them for justice And this custome and manner of government was transacted over to the Christian Churches and those that were called Rulers among them are among Christians sometimes called Presbyters sometimes Guides sometimes Rulers and by Christ himselfe and by his Apostles are appointed over all Christian Churches as so many corporations to which all the Assemblies and Congregations under them and committed to their charge are to yeeld obedience and submission in whatsoever they command in the Lord and according to his blessed Word for that must be the rule both of their commanding and of the peoples obeying And this Presbyterian government is that manner and way of ruling all Assemblies and particular Congregations under it that God hath appointed in his Church to be continued to the end of the world the which whosoever resisteth resisteth the Ordinance of God And this shall suffice to have spoken in generall in way of proofe That all Churches wee have mention of under the New Testament were Aristocratically and Presbyterially governed that is were under the Government of a Colledge or Assembly of Presbyters And now I come to prove in order the foure Propositions or conclusions I undertooke to make good The first was That there were many Congregations and severall Assemblies in the Church of Ierusalem in the which they had all acts of worship and did partake in all Ordinances of Church-Fellowship and that before the persecution we reade of Act. 8. and under the persecution and after the persecution And for the proofe of this Proposition and every branch of it I will first produce such places of Scripture as make for the manifestation of the truth and from thence frame and forme my Arguments Mat. 3. ver 1 2. 5 6. In those dayes came Iohn the Baptist preaching in the wildernesse of Iudaea and saying Repent ye for the Kingdome of heaven is at hand Then went out to him Ierusalem and all â—udaea and all the Region round about Iordan and were baptized of him in Iordan confessing their sinnes The Baptisme of Iohn as all the learned know was the same with that of the Apostles for he preached the Baptisme of Repentance for the Remission of sinnes and Baptized all that came to him into Iesus Christ saying unto the people That they should beleeve on him which should come after him that is on Christ Iesus Act. 19. ver 4. Hee had his Commission also from God as well as the Apostles and Baptized Christ himselfe hee preached also the Gospel and the Kingdome of the Messiah as well as the Apostles and had many honourable Testimonies from Christ himselfe as That he was the greatest Prophet that ever was borne of woman and That he was a bright shining light and That he was his witnesse and many other Encomiums and praises did Christ give of him to ratifie his Authority and to shew that he was sent of God and that he was that Elias that was to come before the Messiah And all the people owned and tooke him for a man sent of God and Ierusalem went out to him and all the Region round about and were Baptized of him In these words wee find that the people of Ierusalem were all turned Christians and made members of the Christian Church and were beleevers For which way soever the word Ierusalem be taken it signifieth a numberlesse multitude of men or an innumerable company For if we consider Ierusalem at this time she was a most populous City the Historians that write of that age relate That she had somtimes in her no lesse then eleven or twelve hundred thousand but let it be taken that these were but six hundred thousand inhabitants it is a vast multitude and yet seldome was there lesse inhabitants in Ierusalem if any beleife may be had to Historians for at that time it was one of the Metropolis Cities of the world and the glory of Nations and the joy of the whole Earth and besides there was then great expectation as we may read Luke 19. 11. That the Kingdome of God should immediately appear and all the Jewes out of all Nations where they were scattered now repaired to Jerusalem and returned into their own countrey expecting the Messiah So that at this time we cannot conceive but that there were infinites of people in Jerusalem and it is said That Jerusalem went out and was baptized by Iohn By Jerusalem here metonimycally the place is taken for the people Now when it is said that a City goeth out it is to be understood either of the whole people Man Woman and Child old and young with all the inhabitants as many times it happens in great Earth-quakes or some Pestilence or Inundation that all the Inhabitants are forced to leave a City and to seek some other habitation or of some great part but we cannot conceive the going out of Jerusalem to Iohn Baptist in that large sense and expression so that in this place it must be taken Synecdochycally and we are to understand a great part or a chiefe part for the whole as when a City is said to entertaine a King or to go out to meet a King here it is to be understood principally of the chief Officers as the Lord Mayor Aldermen and the Common-councell and all their severall Companies and chiefe Captaines and Commanders with all their magnificence so that in this notion the common people and the ordinary Citizens are not thought on or at least are not numbred As when JESUS was borne in Bethlem and the Wise Men came to Jerusalem to enquire where they should finde him that was borne King of the Iewes that they might worship him for they had seen his Star it is said That when Herod heard these things He and all Ierusalem was troubled with him Here by all Ierusalem is to be understood all the chiefe Officers and Courtiers for the common people were glad of it for that was the day they had long looked for and rejoyced at but Herod being an Usurper and a Tyrant and all his Nobles Peers and Great men being confederate with him and adjutors in his usurpation and tyranny and conceiving that Christ was an earthly Monarch and that after the manner of the Kings of the Earth he would not onely pull down the Usurper but likewise call all them in question as guilty of High Treason and cut them of as complices and abettors this made them tremble and feare and because it
all the power in their hands in awe that they durst not so much as open their mouthes against Iohn the Baptist From all which places and many more that might be produced to prove That there were so many Believers in Ierusalem as could not all meet in one place or roome or in one Congregation to partake in all acts of worship I thus argue Where there was an infinite multitude or a mighty City of Believers there they could not all meet together in one place or roome 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 roome 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 necessitie must be distributed into severall congregations and assemblies and divers divisions that they might all be edified partake in all ordinances For the major it is cleare 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 containe 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 telleth 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 entertaine 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 roome 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 all the Magistrates and Elders in whose hands was all the power and authority and struck such a feare 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 roome 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 proves them So that none can doubt of the truth of the conclusion but such as will call in question truth it selfe 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 S. Iohn the Baptist there were such an infinite company of Believers in the Church of Ierusalem as they could not al meet together in one place or congregation for the injoying of all the Ordinances To these first arguments of mine by which I proved that by the very Baptisme of S. Iohn there were more converted and made Christians and believeres in Ierusalem then could meete in any one place or Congregation Master Knollys answers by denying the minor of my Syllogismes and I. S. by denying they were Christians as we shall see I will therefore reply unto them both in order beginning first with Master Knollys whose words are these pag. 8. I do deny the minor proposition of these arguments saith he Neither hath the Doctor proved that there was an infinite number of beleevers nor a very City of beleevers in the Church of Ierusalem The Scriptures quoted by the Doctor speak no such thing Those places in Matthew Mark and Luke tell us of very many who were baptized by Iohn and by Christs Disciples but doe not declare how many of those baptized persons were of the Church of Ierusalem and the Scripture witnesseth Act. 9. 31. That there were Churches through all Iudaea as well as in Ierusalem and for ought I know or the Doctor either many of those baptized persons might be in those Churches yea the most of them and but a few in Ierusalem it may be no more but those hundred and twenty mentioned Act. 1. 13 14 15. to whom were added about three thousand soules who continued in the doctrine of the Apostles and in breaking of bread and prayers Acts the 2. 42 43 44. This is all Master Knollys hath to say by way of answer for the enervating of the strength of my Arguments and Reasons by which I proved there were more converted by Iohns Ministerythen could meet in any one place in Ierusalem Now here before I come to reply I referre my selfe to the judicious Reader whether from the forgoing places which I quoted out of the Holy Word of God from the Reasons and Arguments deduced out of it it was not sufficiently evinced That there were an infinite number of beleevers and a very Citie of them in the Church of Ierusalem and therefore more then could meet in any one place or Congregation I demand I say of any intelligible Christian
owne Disciples who had the best and frequentest instruction not only hesitated that is doubted but were right downe scandalized at the Messiah The second is because others did under the forme of Iohns Baptisme fight against the true baptisme and the Baptizer the Lord Iesus These his reasons I affirme are nothing else but a meer calumny and a false accusation and to speake the truth are but his owne wicked and groundlesse surmises and if every man from his owne fictious and fond conceits and supposed premises may take the liberty thus to vent himselfe I know no truth in the whole word of God but may be called in question yea overthrown and I know no Christians nor Saints but may at any time be unsainted and unchristianed Our Saviour Christ in the 7. of Luke vers 32 33 34. compareth those of his time unto little children sitting in the market place and calling one to another and saying wee have piped unto you and you have not danced wee have mourned unto you and ye have not wept for Iohn the Baptist came neither eating bread nor drinking wine and ye say he hath a Devill The Sonne of man is come eating and drinking and ye say behold a gluttonous man and a wine Bibber afriend of Publicans and Sinners But wisedome is justified of all her children By which words of our Saviour wee see nothing could please the Gentlemen of his time Now if ever there were an age in the world or company of men in it that might be compared to these little children then this of ours and the people in it especially the Independents may be who are pleased with nothing and can least of all indure any Vniformity in the Church against which they professedly both write and preach and as those in our Saviours dayes did speake against the Ministry of Iohn the Baptist and against Christ himself so at this very day amongst us there are many that make nothing of the Ministry of Iohn professing they take no notice of those that were baptized by him or Christs disciples and I. S. peremptorily affirmeth that those that were baptized by him were no Christians and that his Ministry was imperfect and therefore I conceive all men will judge that the Independents may well be compared to those of Christs time who unchurch all but themselves But saith I. S. they were Iohns owne Disciples that both doubted and hesitated and were right downe scandalized at the true Messias and for proofe of this his saying hee produceth the 3. of Iohn vers 26. I will therefore set downe the words of the text with the forgoing verse which will give some light to the busines in hand verse 25. Then there arose saith the Evangelist a question betweene some of Iohns disciples and the Iewes about purifying and they came unto Iohn and said unto him Rabbi hee that was with thee beyond Iordan to whom thou barest witnesse behold the same baptizeth and all men come to him These are the words out of which I. S. grounds all his accusation against Iohns Disciples by which hee would prove them no Christians But if men would but duly weigh and examine the text they will easily perceive there is not so much as a very similitude of the illation and consequence I. S. inferres from thence For first the question there started was not betweene Iohns Disciples and Christs but betweene the Disciples of Iohn and the Jewes that is betweene the Scribes and Pharisees and Iohns Disciples who were enemies of Iohn the Baptist as well as of Christ and therefore questioned all they did ever and anon asking Iohn and Christ by what authority they preached and did those things they did And so here the Jewes they questioned with Iohns Disciples concerning his Ministry as by all conjecture it may be gathered about legall purifications of which they were very studious and great observers to which the Pharisees had added many of their ovvne as wee may see Matth the 15. and Marke the 7. and therefore they contended with Iohns Disciples about purifying supposing that there was no need of Iohns baptisme and washing seeing they had so much rinsing and purifying already amongst them So that it seemes the contention betweene the Jewes and Iohns Disciples arose upon this that Iohns Disciples much magnified the Baptisme of their Master and the Jewes and Pharisees they extolled as much their Purifications thinking them necessary to salvation which error of the Jewes notwithstanding had often by the Prophets beene confuted as in Isa 1. and many other places Now Iohn that hee might revoke all men from this error that they should not rest in corporall vvashings and in outvvard performances exhorts them to looke unto Christ vvho vvas the truth of which all those ceremonies were but the shadowes and were all fulfilled in him and therefore that they should by faith wholy rely upon him for salvation as the sequell of the chapter doth sufficiently shew Now in the heate of this dispute the Evangelist relateth in the 26. verse that they came unto Iohn and said unto him Rabbi hee that was with thee beyond Jordan to whom thou bearest witnesse behold the same baptizeth and all men come to him Out of which words I see no reason why I. S. should gather that Iohns Disciples not only hesitated but were right downe scandalized at the true Messias but I see very good ground why the contrary may be concluded if they were Iohns Disciples and that they dearely esteemed Christ and much honoured him rather then that they vvere offended with him But first it is not said that Iohns Disciples came unto him onely it is related that some came unto Iohn they came unto him saith the Scripture which they it is not specified for Iohns Disciples and the Jewes contended and the Jewes are put in the last place so that it may be gathered that they were the Jewes rather then Iohns Disciples that came unto him as being last spoken of mentioned and if they were the Jewes then they vvere the knovvn and profest enemies both of Iohn and of Christ and therefore were none of Iohns Disoiples as I. S. fondly perswadeth himself for they were continuall enemies and adversaries to them both so that if they came unto Iohn they came unto him by way of complaint and as being scandalized then they were not Iohns followers and schollers for they were better taught then to be scandalized at Christ But should I grant unto I. S. for disputation sake that they were Iohns owne Disciples which yet cannot clearly be proved It doth not follow from those words that they either doubted or were scandalized at the true Messiah as I. S. vainly and impiously concludes For if any should hear some one of the Independent ministers greatly magnifie one of his brethren and fellow ministers as to be a man sent from heaven and should say of him That he was the rarest preacher one of them in the
the officers replyed saying That never man spake as this man ver 47 48. Then answered the Pharisees are ye also deceived Doth any of the Rulers or the Pharisees believe in him But this people that knoweth not the Law is cursed Take here notice of the confession of the very Pharisees excepting themselves and the High Priests they acknowledge that the generality of the people believed in him Here was increase upon increase of Christians and Believers all the people generally believed in him certainely one place could not have contained them all And which is yet more to be observed that whereas the Pharisees said none but the cursed people believed in him and none of the Rulers in this very chapter we finde one Ruler one Nicodemus Vers 50. none of the least of the Rulers And in Iohn 12. 42. it is affirmed That among the chiefe Rulers many believed on him but because of the Pharisees they did not confesse him lest they should be put out the Synagogue And in Verse 11. of the same chapter it is asserted That many of the Iewes went away and believed on Iesus here was multiplication upon multiplication of Believers And in Vers 19. The Pharisees therefore said among themselves perceive ye how ye prevaile nothing behold the world is gone after him These words the Pharisees spake in private among themselves deliberately and confest that the world of men were turned Christians all Ierusalem swarmed with Believers without doubt all these could not meet in one place And indeed through all the Evangelists we shall reade of infinite multitudes that believed in him and the reason is given Matth. 7. 29. Because he taught them as one having authority and not as the Scribes and did such works of wonder and wrought such miracles as in Iohn 7. 31. they confest none could do but Christ and in Chap. 12. Vers 11. it is related that the raising up Lazarus from the dead made many believe on him and was the cause that such multitudes of people followed him and did so highly honour him and magnifie him and did receive him comming into Jerusalem with such an acclamation crying Hosanna as in this 12 Chapter is specified and is more largely set downe 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 and they that came after cryed Hosanna and said this is Jesus the Prophet of Nazareth they all believed in him and confessed him before the world Now our Savionr saith He that shall confesse me and own me before men I will confesse and own him before my Father in Heaven Here is a whole City of Believers and Confessors Yes the very children believed in him and openly and in the Temple cried Hosanna And Christ himself allowed of their testimony and avouched they did well and accordingly as was written And in Luke 19. 47 48. it is said That he taught dayly in the Temple but the chief Priests and Scribes and the Elders of the people sought to destroy him and could not finde what they might do for all the people were very attentive to heare him The universality therefore of the people by all these places were believers and such as followed Christ So that a man may wonder how that Ierusalem it self though it were a mighty City could containe such multitudes of people as believed in Christ so far improbable it is that any one place or Congregation could containe the hundreth part of them And we may also gather that the great miracles at his Suffering and at his Resurrection and the apparition of so many that rose from their graves and went into the holy City made a great increase and addition of Disciples and new Believers so that the number was daily augmented we finde no diminution but if some that followed Christ for bread that were but Hypocrites left following him yet in those places we read again and again of numberlesse companies that daily came in and believed in him And to all this we may adde that Iohn the Baptist and his Disciples a little before his death and Christ and his Disciples by reason of the increase of the multitudes of Believers were forced to baptize in severall places For so it is in Ioh. 3. 23. After these dayes came Iesus and his Disciples into the land of Iudea and there he tarried with them and baptized and Iohn also was baptizing in Enon neere Salim because there was much water there and they came and were baptized And very reason will tell all men that of necessity there must be an innumerable multitude of beleevers for none were Baptized but beleevers that must take up an hundred preachers or thereabouts for our Saviour had twelve Apostles and 70. Disciples 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 beene great confusion for but one of them could speake at once and all these Disciples were taken up in their severall Ministeries and had their hands full as the Scripture it self sufficiently declareth in expresse words for it is said That Christs Disciples Baptizedin Indaea and Iohn in Enon neere Salim because there was much water there It seemes there was too little water to Baptize them in in others places which expression is worthy to be taken notice of And amongst those that came to be Baptized multitudes of them came from Ierusalem And if wee compare times with times which will make much for the evidencing of the truth and consider the divers passages in the holy Scriptures wee shall find the like division of the people in those dayes some standing for Christ and Iohn Baptist and speaking in the justification of them and their Ministery and others that were of the Pharisaicall faction and of the high Priests company as is even in these our dayes betweene them they call Caviliers and those they call Parliamentiers Now what twenty or thirty places in the Citie of London can containe all the Parliamentiers to partake in all acts of Worship Or what ten places can hold all those of the Prelaticall Faction that contend for their Bishops and Service and all their other trumpery
and accoutrements And yet although they be in divers and sundry Assemblies they are still the Prelaticall party and all of them of the Malignant Church and as the diversity of the places changeth not their complexions so it altereth not their faith nor manners but they continne still Malignants and remaine all Members of the Malignant Church And as in these dayes all that wish well unto the true Religion through both citie and kingdome and love their countrey stand for the Parliament so in those dayes those that loved Zion and the prosperity of Jerusalem cleaved unto Christ and the Gospel and stood for him and all his Ministers and by all computations though all the power and Authority was in the hands of the malignant Magistrates of those times who were swayed and guided by the Scribes Pharisees Elders and the high Priests yet to one Pharisee or Malignant Scribe or Ruler there was ten of those that beleeved in Christ and honoured him and all his Ministers and Disciples Yea the Pharisees themselves do acknowledge it not once but many times as is evident from the places above cited and many more that might be produced So that if I should frame no Argument out of them it is apparent that those new additions of Beleevers that were converted by Christ and his Ministry considered by themselves a part from those that Saint Iohn the Baptist converted were so great and numerous that they could not all meet in any one place for partaking of all acts of worship but of necessity must be distributed into severall Congregations and Assemblies if they would all be edified much lesse could they all meet together being joyned to those that beleeved through the Baptisme and Ministry of Iohn But out of the former places above specified I thus argue Where there was an innumerable multitude of beleevers in a word the whole people and Citie of Ierusalem whom the Pharisees accounted accursed there they could not all meet at any one time or in any one roome or place and in one Congregation to partake in all the Ordinances but of necessity must bee distributed into severall assemblies and divers Congregations if they would all bee edified But in Ierusalem the Scribes and Pharisees and Rulers by their owne confession being excepted there was an innumerable multitude of beleevers and in a word the whole people and Citie of Jerusalem whom the Pharisees accounted accursed Ergo they could not all meet together at one time and in one place to partake in all the Ordinances but of necessity must be distributed into severall assemblies and divers congregations if they would all be edified For the major no rationall man will deny is that hath but read the Scriptures or is but a little acquainted with the Histories of those times For the minor it is evident from the places produced and therefore the conclusion doth necessarily follow But I yet further thus argue Where there was a world of beleevers with many Rulers and men of great place and office with infinite multitudes of men and children all the people they could not al meet together at one time and in one place and congregation to partake in all acts of worship but of necessity must be distributed into divers assemblies and severall congregations if they would all be edified But in the Church of Jerusalem there was a world of beleevers with many Rulers and men of great place and office with multitudes of men and children and all the people Ergo they could not all meet together at one time and in one place to partake in all acts of worship but of necessity must be distributed into divers congregations and assemblies if they would be all edified For the Major it is evident by the very light of nature neither will any rationall man deny it that hath not resolved to sacrifice himselfe to stupidity For the Minor the places above specified prove it for in expresse words it is said that the world followed him that is believed in him and that great multitudes entertained him with their acclamations and crying Hosanna the very children also seconding them And that the chiefe Priests Scribes and Elders soughâ— to destroy him and could not find what to doe for all the people were very attentive to heare him The whole people we see here or the generality of them except the Scribes Pharisees Elders and High Priests which in comparison of them were very few beleeved in Jesus Christ and were his Disciples and such as were converted by his Ministry and such a multitude there was of them as for that present they so awed the High Priests and Elders that they durst not destroy Christ though they desired it so that the minor stands firme and from the premises the conclusion necessarily followeth But out of the former places I yet further thus argue Where ther was such an increase of multitudes of Beleevers as that there was not water enough in any one place to baptize them all nor any one place in the wildernesse capable to containe or receive them all so that Christ himselfe and his seventy Disciples and twelve Apostles and Iohn Baptist and all his Disciples were for the numerosity 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 roome or in one Congregation to partake or communicate in all acts of worship but of necessitie were to be distributed into severall congregations or assemblies if they would all be edified But in Jerusalem there was such multitudes of beleevers that went out to the Baptisme of John and Christ as that there was not water enough in any one place to baptize them all nor any one place in the wildernesse capable to containe or receive them all so that Christ himselfe and his seventy Disciples and his twelve Apostles and Saint John Baptist and his Disciples were for the numerosity of them forced to divide themselves into severall places and severall assemblies and congregations that all the people might partake in all acts of worship and be edified Ergo they could not all meet at any one time or in any one place but were of necessity forced to divide and distribute themselves into divers places and severall congregations and assemblies that they might all be edified For the Major and Minor of the Syllogisme they are so evident both by reason and the holy Scripture that no man that hath not resolved with himselfe to remaine incredulous and continue in his obstinacy can deny the truth of them so that the conclusion of necessity must from the premises be granted And all these multitudes of people were beleevers before Christs Suffering Resurrection and Ascension Now before I goe on to declare what infinite multitudes of beleevers were added to those that were converted by Iohns and the Disciples Ministry in the Church of Ierusalem after Christs death and ascension which makes it an
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 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 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 all 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 onely 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 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
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 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 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 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 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 Where there were eight thousand new converts besides women and children by vertue of some few miracles and Sermons after Christs Resurrection added to the Church of Ierusalem and the society of beleevers besides those that were convertedby John the Baptist and Christ and his Apostles Ministery before his suffering and to the which also there were afterwards great multitudes of Beleevers both of men and women and a great company of the Priests joyned in so much that they kept the very Officers and Souldiers in awe and struâ—k a feare and terrour into them there they could not all meet together in any one place or Congregation to partake in all acts of Worship but of necessity must be distributed into divers Assemblies and Congregations But in the Church of Jerusalem there were eight thousand new converts besides women and children by virtue of some few miracles and Sermons after Christs Resurrection added to the Church and society of Beleevers besides those that were converted by John the Baptist and Christ and his Apostles Ministry before his sufferings and to which also there were after wards great multitudes of Beleevers both of men and women and a great company of Priests also joyned insomuch as they kept the very Officers and Souldiers in awe and struck a fear and terrour into them Ergo They could not all meet together in any one place or Congregation to partake in all acts of worship but of necessity must be distributed into divers Assemblyes and Congregations if they would all be edified For the Major it is so evident that I cannot beleeve that any rationall man will deny it for who yet did ever see an Assembly of above ten thousand people in any one place or Congregation that could partake in all the Ordinances to edification Yea to affirme this is to fight against common reason and dayly experience For the Minor it is proved by the severall places above quoted and therefore the conclusion doth also of necessity follow This Argument is so well grounded upon the Scripture of truth and corroborated also with such solid reasons as it is a wonderfull thing that there should bee any man
and all men and no women and another consisting of three thousand more of which he makes a scruple saying that amongst them there might be some women So that if the five thousand were all men and there was yet another company of three thousand more besides amongst which there might be some women as Master Knollys saith then this three thousand was a distinct company from the former now three thousand amongst the which there might be some women and five thousand all men makes up full eight thousand so that Master Knollys by his whibling againe and againe Volens nolens confirmes my assertion that the full number of those converts by these two miracles Sermons was eight thousand and for ought any thing can be said to the contrary they were all men besides women and children and this is all he gaines by his fond caviling and contention to prove himselfe a very jangler and one like that wicked servant that condemns himself by his own mouth And this shall suffice to have spake for proofe of the number viz that there were eight thousand besides women and children And now I come to his second reason by which he labours to evince and prove they were not converts beleevers which I hope to make appeare to be not only groundlesse but to be most impious and wicked as giving the Spirit of God the lye and indeede destructive to their own tenents and principles His words are these These five thousand saith he are onely called men and not converts not believers for howbeit many of them hearing the word believed yet it is not said the five thousand men beleeved And the truth is the text well considered only holds forth that the number of men was made up five thousand Thus Master Knollys For my owne particular I stand astonished at the vanity senslesnes and wickednesse of the man for his words are not only against the light of reason and the judgement of all the learned and the very opinion of the Independents themselves who hold that they were all converts and beleeves but they are contradictory to the Spirit of God giving the holy Ghost the lye as I said before for the Scripture saith notwithstanding all the resistance and opposition made by the enemies of the Gospell to hinder the work of the Ministry and notwithstanding all the persecution that was raysed against them for this very end I say notwithstanding all their indeavour the holy Ghhst saith that many of them which heard the word believed and the number of men was five thousand Here are two truths evidently laid downe contrary to Master Knollys his errors The first is that they are not only called men but beleevers for saith the Scripture they that heard the word believed Secondly the number of those that believed is there in terminis set downe to be five thousand and the number of the men viz. that believed saith the text was five thousand So that from this testimony of Scripture and from all my arguments deduced from thence these two conclusions do follow evidently The first that Master Knollys is a very wicked man that thus at pleasure can give the Spirit of God the lye and oppose the truth it selfe upon all occasions The second that there were more believers in the Church of Ierusalem then could possibly all meete in any one place and congregation to partake in all acts of worship and that in its very infancy for here we read of eight thousand more cnoverts besids women and children for the Scripture maketh mention of no women nor children newly added to all those that were converted by Iohn the Baptist and by the ministry of Christ and his Disciples in Christs life time and all they were innumerable for all Jerusalem went out unto them and were baptised besides the many other thousands that the Scripture recordeth were daily added to these all which I say could not possibly meete in one congregation to edification And the truth of these conclusions I am most assured will appeare so cleare in the judgement of all the learned as they wil gather that Mr. Knollys his complices that thus sottishly oppose it ought severely to be punished for these their wicked practices who for the upholding of their own errors and for their base lucre and gain for worldly ends care not what they say or do to the disturbance of church State for the seducing of the poor people and hindring of the work of reformation so much to be desired But before I passe on to Master Knoylls his other Cavills I shall desire the reader a little to consider what I have yet in this place to say to him These five thousand saith he are called men and not converts not believers for howbeit many of them hearing the Word believed yet it is not said the five thousand men believed And the truth is the text well considered only holds forth that the number of men was made up 5. thousand From hence I gather if these words of his may be credited that it may be a very well formed Church after the new testament forme for this Church at Ierusalem was such an one by the confession of all the Independents although they be not all visible Saints but many of them unbeleevers Iewes and Infidels and be not true converts and that for the moulding up of a true Church after the new testament forme it is not absolutely necessary that they should be all visible Saints for here Master Knollys says they were mixt good and bad together it is not said saith he the five thousand men believed and yet they were all members so that by his doctrine some of them were unbelievers and notwithstanding they were all moulded up into a Church body so that they were not all visible Saints and yet the true Saints and believers made no separation from the other but they all continued together in Church fellowship both Saints and infidels and communicated in all Ordinances Now whether or no Master Knollys by this doctrine of his doth not fight against the opinion of all his brethren and utterly overthrow all the new fabricke of Independency I leave it not onely to the judgement of the learned of the congregationall way if there be any such but to the censure of the seven new churches of which he is one of the pastours and an other Saint Diotrephes who if they do not punish him for this his Grollery I will say they deserve censure and punishment themselves But this is not all I have here to say to Mr Knollys I have this also to adde that if any credit may be given to his words there will then be no certainty in any thing the Scripture relateth unto us For he saith That those five thousand that were added to the Church are called men and not Converts and Beleevers and howbeit many of them believed yet it is not said the five thousand believed So that if he may
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 adminisâ—â—ed in the Temple with the safety of the Christians and Believers for if they were so highly displeased with the Apostles for preaching Iesus and the Resurrection in the Temple as it appeareth Acts 4. 2. They would not have suffered them to have administred the Sacraments there And if Paul was so assaulted Acts 21. 28. for being but supposed to have brought Greeks into the Temple what would these men have done if one should have brought in a new Ordinance and a new worship and service and that so contrary to their legall rights Surely the Iewes would never have suffered it neither do the Brethren contend for this Now it is well known that in the Primitive Church if not every day yet every first day of the Week at least they met together to break bread that is to receive the holy Sacrament which was never without preaching as we see in Acts 20. 7. and in the places above quoted in which it is said they dayly brake bread together and that in severall and particular houses and that of necessity must be for a few houses could not have held so many thousands as all reason will dictate and if they were or could be contained under one roof yet they must be forced to be in diverse and severall chambers or roomes So that what is done and spoke in the one the other knowes nothing of it so that they are still severall congregations as under the roofe of Pauls there are diverse meeting places where Men may partake in all Ordinances and they are called severall Churches and they that meet there several congregations though under one roof for the distinction of the places under one covert makes alwayes a distinct assembly as it is dayly seen in the severall Committees at Westminster where every Committee of both Houses have their severall roomes and equall authority and are yet all but one Parliament though distributed into so many severall assemblyes So here they had severall assemblies and that in severall houses as is declared and reason it selfe without any testimony of holy Scripture will perswade this for the Apostles they all preached and that dayly and they must have severall roomes to preach in to avoyde confusion for all things in the Church must be done in order and they must have severall auditories or assemblies or else they should preach to the walls so that if the Apostles would all preach and the people all heare of necessity they must be distributed into severall congregations and assemblyes to avoyde disorder and that there were severall congregations and severall assemblies the places above specified do declare and tell us So that there is no man that resolves not to oppose all truth that is contrary to his received opinion but may evidently perceive that there were many congregations and assemblies in the Church of Ierusalem and yet they all made but one Church and were govern'd by one Presbytery as the many Committees in both Houses are in divers roomes and make divers assemblies and have equall power and authority among themselves and yet they all make but one Parliament and all those severall Committees are govern'd by the joynt consent of the Great Civill Presbytery of the Kingdome which is all the Parliament and all this without confusion yea with most excellent order and decency This is the last argument I produced out of the above cited Scriptures to prove that there were many assemblies of beleevers in the Church of Ierusalem before the persecution And concerning this argument Mr Knollys before he comes to answer it makes a little sucking preamble His words are these But the Doctor saith he hath one argument which is more to the purpose then all the other which I desire the reader seriously to consider page 64. Thus he His Answer to this Argument is as followeth I will set down all his own words which are these Now I desire the Reader to consider how the Doctor proves his Minor which he saith it manifest from Acts 2. 46. and chapter the 5. 12. 42. and chapter 3. 11. 12. and many more places that might be produoed page 64 65 66. In all which discourse the Doctor gives you nothing but his own suppositions and conclusions for the proofe of his Minor proposition which is his manner of discoursing through his booke This Argument saith he I answer First by denying the assumption or Minor proposition and the reason of my denying it is because the Scriptures produced by the Doctor do not in expresse words declare that there were divers assemblies and congregations of beleevers in the Church of Jerusalem The Scriptures quoted do in expresse words declare the contrary to what the Doctor would prove For Acts the 2. verse 42. 46. All that beleeved were together and they continued with one accord in the Temple And Acts the 3. 11 12. it is expresly said that all the people can together to them in the Porch which is called Solomons Acts the 5. 12. And they were all with one accord in Solomons Porch So that these Scriptures produced by the Doctor to prove that there were divers assemblyes and congregations of beleevers in the Church of Jerusalem who met together in severall places at one and the same time upon the first day of the weeke where they did partake in all Ordinances do expresly prove the contrary to wit that the Apostles and all the Beleevers in the Church of Jerusalem met together with one accord in one place to wit in the Temple and in Solomons Porch and brake bread from house to house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domatim not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per singulas domos and thus they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidie day by day and they continued stedfast the Apostles doctrine and fellowship and in breaking of bread and in prayers and all that beleeved â—â—re together Acts the 2. v. 42 44 46. Yea the Doctor himselfe saith in his Minor proposition the latter part of it That the Apostles and all the Beleevers in Jerusalem did continue dayly with one accord in the Temple and that they brake from house to house and this shall suffice for refutation of what the Doctor hath written touching the first proposition Thus profound Mr Knollys confutes my arguments I have set down all his words at large And as he earnestly desired the Reader seriously to consider my Argument So I in like manner intreat him that he would but looke back upon it and advisedly weight whether there be nothing either in that or any other of my arguments and in all my discourse but my own suppositions and conclusions for proofe of what
also the word is capable of this construction as may be proved if need required so that the conclusion doth follow And truly that of Saint Paul in the first of the Galatians is an excellent Argument to evince that there were more Congregations in Ierusalem then one where proving that hee had not received the Gospel which hee preached from men but from God hee useth this reason That if hee had received it from men it must bee from the Iewes and from the Apostles for the Gentiles were ignorant of it and hee was to carry the Gospel unto them and therefore they could not teach it him and to prove that hee received it not from the Apostles hee thus speaketh of himselfe When it pleased God to reveale his Sonne unto mee that I might preach him amongst the Heathen I immediately I conferred not with flesh and blood neither went I up to Ierusalem to them that were Apostles before me but I went into Arabia Then after three yeares I went up to Jerusalem to see Peter and aboade with him fifteene dayes but other of the Apostles saw I none save James the Lords Brother Out of the which words besides the singular testimony wee have that the preaching and writings of Saint Paul are the Gospell of Iesus Christ and the Word of the living God against the Papists we may evidently gather against the Independents that after the persecution there were more believers in Ierusalem then either did or could all meet in one place for in saying that he was with Peter fifteen dayes but in all that time saw none of the Apostles save Iames this I say is a sufficient Argument to prove more Congregations and assemblies of beleevers in the Church of Ierusalem which so imployed the Apostles in their severall Ministeries asthey had not so much spare time to visit Paul and that Paul also was so taken up in preaching there that he had no leisure to visit them And for the diligence of the Apostles in their Ministry it is said in the sixth of the Acts That they gave themselves continually to prayer and to the Ministery of the Word and therefore they were never idle and that the Apostles either all or the most of them continued resident for many years in Ierusalem before they distributed themselves into severall Nations and Countries and that very few of them were sent abroad there are frequent testimonies in the Acts of the Apostles neither as yet did I ever hear it scrupled or call'd in question whether the Apostles were then there or no when Paul was at Ierusalem for it is taken pro confesso that either all or the most of them were at that time in Ierusalem neither doth Saint Paul say I saw none of the other Apostles because they were absent or were gone to Preach the Gospell in other places And for Saint Paul we reade that wheresoever he came he went into their Synagogues and into their Assemblies to Preach and that he preacht from house to house and he that gave so strict a charge to Timothy and in him to all Ministers that he should Preach in season and out of season he himselfe without all doubt would not neglect his duty who in the 20. of the Acts sets his owne example before all the Presbyters for their imitation in their diligent preaching and he ordinarily preached by the day and by the night as is manifest out of the same Chapter and many other places and surely the time he remained with Peter in Ierusalem he was as diligent in Preaching as he was in any of the other Churches and he professeth of himself that the care of all the Churches lay upon him that he laboured more then all the other Apostles in their particulars so that it standeth with all reason that while he was in Ierusalem he was very sedulous in Preaching as who had both strength of body and Gods speciall assistance and his immediate inspiration alwayes to help him in his Ministery so that I conceive as of charity I am bound that Paul was daily in one assembly or other now if there had been at that time no more beleevers in Ierusalem then could have met in one place congregation and Assembly then of necessity Paul must have seen the other Apostles there as well as Peter and Iames for they also were good Church-men to speake a little in the Prelats dialect and they never left the Word but were alwayes taken up either in praying or preaching amongst them in the Temple and from house to house yea in every house and if there had been but one Congregation or Assembly of beleevers in Ierusalem the Apostles would daily upon all occasion have been with their flock Now in that Paul saw them not in all that time he was in Ierusalem it is evidently apparent there were more Congregations of beleevers in the Church of Jerusalem then one and more Christians then could all meet in any one or a few places But to proceed to a place or two more for the further confirmation of this truth Acts 12. verse 24. It is said there that the word of God grew and multiplped Here also we have another good effect of a new sierce persecution in Ierusalem it increased the number and multitude of Believers there after the Persecutor was taken away For the Word of God grew and multiplyed saith the Holy Ghost Out of which words I thus argue Where the Word of God daily more and more grew and multiplyed after the persecution that is to say where there were more multitudes and greater numbers of Believers added unto the Church through the Ministery and preaching of the Gospell then was before which notwithstanding was then so numerous as they could not all meete in any one place or roome to enjoy all the Ordinances to edification there of necessity they must be distributed into diverse assemblies and congregations to enjoy all the Ordinances to edification But in the Church of Ierusalem after a double persecution the Word of God daily more and more grew and mnltiplyed that is to say there were more multitudes and greater numbers of Believers added unto the Church through the ministery and preaching of the Gospell by the Apostles then was before which notwithstanding was then so numerous as they could not all possibly meet in any one place and roome Ergo there was a greater number of Beleevers after the Persecution then before and therefore of necessity they could not all meete in any one place or roome to communicate in all the Ordinances but must be distributed into severall Congregations and Assemblies if they would all be edified For the Major I conceive it is so evidently clear as no man of ordinary understanding will not see the truth of it For the Minor the Text proveth it and if we will compare Scripture with Scripture the truth of it will by and by be out of controversie for in the 15. of Iohn verse 16. Our Saviour
to this last Argument page 9. are these As for the many ten thousands mentioned Acts 21. verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitus and though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometime signifie numerum decem millium yet not alwayes but for some great number which cannot suddainly be told as Luke 12. 1. And Beza both according to the old and new version of the Greek into Latin reads it millia thousands not deâ—em millia And so wee have it in our English Bibles translated thousands And the following verse 22. will make it probable that they were not so many thousands for there we thus read the multitude must needs come together so that I say it is probable that they were not so many thousands but they could yea must assemble together Neither can the Doctor make good from those Scriptures he produceth page 26. to wit Acts the 1. ver 21 22. chap. 6. ver 2 4. and chap. 8 ver 1. That there was almost an hundred Preachers and Ministers besides the twelve Apostles in the Church of Jerusalem The twelve are named indeed in Acts 6. 2. 4. but not an hundred besides no not any one Preacher but them twelve And as for the other two places Acts the 1. 21 22. and Acts the 8. ver 1. There is not any word concerning Preachers or Ministers onely some directions touching the choyce of Matthias who was one of the twelve mentioned Acts 6. v. 2. And although they who were scattered preached the word Acts 8. ver 4. yet the Scripture doth not declare that they were Preachers or Ministers of the Church in Jerusalem This Mr. Knollys had to reply whose words I have set down at large that all men may see the force of his denyall and with how little reason these men â—ight against the truth to maintain their idle opinion of Independency and of the congregationall way viz. That there were no more beleevers in the Church of Jerusalem then â—ould meet in one place And if words and denyalls and sottish evasions might be sufficient to overthrow any apparent truth then Master Knollys and his fraternity will not want them in opposing the most grounded truth and doctrine for the upholding and maintenance of their fond and grollish errors But now to examine his words that the truth may more evidently appear and that my Argument stands firme and good notwithstanding all Master Knollys hath to say to the contarry First he babbles about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that it cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitus but what is this I say to the matter in hand thus to trifle about words if not to amuse the ignorant people only to cloud the truth which neverthelesse breaketh forth more illustriously for the confirming and strengthning of my Argument and for the corroborating of the truth contained in it as will by the seqnell appear for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be derived and come from a word that signifieth infinite in the concrete as he affirmeth then as all the learned know the abstract is of a larger extent for darknesse is more then darke and signifyeth the extremity and profundity of darke and so in the same manner if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the abstract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is according to Master Knollys his learning then it denotes and signifies a greater number then ten thousand rather than a lesse by how much Myriads an infinite and an innumerable multitude of people signifies more then a finite then ten thousand for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 12. of Luke is translated when there were gathered together saith the translation an innumerable company of people insomuch that they trode one upon another c. an innumerable company therefore signifies rather more then ten thousand then a lesse number in any ordinary understanding And the best interpretes say positus est definitus uumerus pro infinito a definite and a certaine number for an infinite Others interpret the word thus innumer ae turbae multitudo amultitude of immumerable people So that by this his vaine jangling about the word he gaineth nothing Yea the truth is so cleere that he himself confesseth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies ten thousand yet not alwayes but for some great number which cannot suddainly be told and for the proofe of what he saith he quots the 12. of Luke the place above mentioned and brings Bezas his version and our English translation for the confirmation of his assertion viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand and after that he abuseth his own reason to confute Saint Luke who recording the words of St. Iames to Paul sayes thou seest brother how many ten thousand believing Iewes c. To which words of Luke Master Knollys learnedly replies that the following vers 22. will make it probable that there were not many ten thousands for there sayeth he we thus reade the multitude must needs come together so that I say it is probable that they were not so many ten thousands but they could yea must assemble together Thus Master Knollys disputeth so that it is manifest that he argueth not only against me but confutes Saints Luke himself who by the Spirit of God delivers unto the world that there were many ten thousands of believers in the Church of Ierusalem which Master Knollys by the spirit of error gainsaith so that it is no wonder if he and his fraternity make nothing of of my arguments when they undertake to give the Spirit of God the lye upon all occasions for in expresse words the spirit saith there were many ten thousands of believers in Ierusalem and Master Knollys and his associates affirme the contrary saying that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand and that it is probable there were not so many believere in Ierusalem and he produceth Bezas his version and our English translation to confirme his errors which kinde of silly arguing of his if it be good then not only every truth of God may easily be over-throwne but all Heresies be established but I pray see the folly of the Man Beza saith he and the English interpreters have not translated the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousand Ergo it is not so in the Originall If such kind of disputing be allowed of in the Congregationall way I shall not so much wonder hereafter that they tumble daily into so many hideous and monstrous opinions but of the validity of this argument more by and by In the meane time take notice of Master Knollys his words howsoever saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand yet it is taken for soâ—â— great number that cannot suddainly be told Now I referre my selfe to any intelligible and judicious man whether in this Master Knollys doth not plainly oppose
Saint Luke and confute what he hath writ and whether notwithstanding what he saith the truth doth not yet more cleerly appeare and that by his owne interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his interpretation two things are observable the first that it signifies some great number The second that it signifies such a great number as cannot suddainly be told from which all rationall men wil conclude if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie some great number that cannot suddainly be told as Master Knollys affirms then it signifies more then ten thousand for ten thousand is not so great a number nor such a number but may without any difficulty be suddainly told for wee have read of five thousand that have suddainly been fed and of foure thousand at another time besides women and children that have all likewise been suddainly fed and therefore ten thousand may suddainly be told and although those five thousand could meet together and be suddainly fed in the fields I will not be induced to beleeve that any one place or roome in a Citie or house could have contained them all to communicate in al the ordinances Now then if according to Mr. Konllys his learning there were many greatnumbers of Beleevers in Ierusalem that could not suddainly be told all rationall men will gather that they could not all meet in any one place or congregation to partake in all acts of worship this I say every good accomptant and intelligible man will easily gather But because Mr Knollys affirmes and that so peremptorily that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand and to that end cites Beza's his version and the translation of our Bibles who interpret it thousands and not ten thousands I thinke it fit to say something concerning this busines in way of farther answer to Master Knollys that all men may the better discerne in to the wickednesse of these trifling men for all Accomptants know and they that are but a little skilled in Arithmetick that the word ten thousand in what language soever it be loseth nothing of its signification but retaines the full number and alwayes signifies ten thousand though any Interpreter translating the word should for ten thousand interpret it thousands or many thousands for this his interpretation diminisheth nothing from the signification of the word for ten thousand is ever ten thousand as for instance if one writing to his friend beyond the Seas concerning the Battle at Nazebie should relate unto him the manner of the fight in every particular and should also set downe the number of each Army and in expresse words say that the Kings Army consisted of ten thousand and the Parliaments Army of as many and he that should translate this Letter into the French or Dutch tongue for this certaine number of ten thousand should say the King came into the field with thousands or many thousands and the Parliament with as many I demand of any understanding Arithmetician or skilfull Accountant or but of any intelligible creature whether the number of ten thousand loose any thing of its signification or be not still ten thousand although the Interpreter for that definite and certaine number set downe an indefinite number I am most assured his reason will dictate unto him that there is no diminishing of the number but it will ever be in the Originall Copie ten thousand though the Interpreter did not in formall words say the King and the Parliament came into the field with ten thousand men a peece Even so it is here Beza and our Translators taking the liberty of Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thousands or many thousands which word notwithstanding in the Originall signifies ten thousand I appeale now to the judgement of any wise man and godly Christian whether I shall cleave rather to the interpretation or to the originall and authentick Copie or whether the Text is rather to be relyed upon or the traduction especially when wee are commanded to goe to the Law and to the Testimony without the guidance of which wee shall wander in darkenesse Isa 8. I am confident that all judicious men will conclude that the originall is rather to be stuck to and beleeved then the interpretation Now when in the Originall the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever signifies ten thousand and never lesse but many times more as being a word in the abstract it followes notwithstanding all that Master Knollys and all those of his party can say or aâ—firme to the contrary that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place and in all other places in the Holy Scripture and in all good Authors ever signifies ten thousand and Beza himselfe upon the first verse of the 12. of Saint Luke verse 1. in his briefe notes hath this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word saith hee signifies ten thousand and so he interpreteth it in other places So that Beza's his translation helpeth Master Knollys and his brethren nothing And as for our English translation howsoever in this place it rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many thousands yet in other places it giveth the right interpretation the full number the word signifieth as in the 19. of the Acts v. 19. where the word is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate it there fifty thousand peeces of silver and Beza denariorum quinquaginta millia that is in both translations five Myriads And so likewise in the 5. of the Revelation verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render it ten thousand times ten thousand and in Iude the fourteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate it and behold the Lord cometh with ten thousand of Saints So that it is most apparent by our interpretation that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifieth lesse then ten thousand but being taken single and by it selfe it often signifieth more and is left free to reach to a greater number yea an innumerable company as in the place above quoted in the 14. of Iude and in the 12. of the Hebrewes verse 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our translation is interpreted an innumerable multitude of Angels by all which I am most assured the learned will all conclude that the place in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth no lesse then many ten thousands So that all Master Knolly's pudder about that word sheweth nothing but his vanity And for his reason of his probability that there were not so many it is impious and fights against the truth and gives the Spirit of God the lye and as for the multitude in that place that followeth in the 22. verse all the best Interpreters understand some of the chiefe and select men and of the prime in authority for all things were to be carried with order and decency and not with confusion which the comming together of many ten thousands would have caused though they had bin Saints
for we see what a tumult a few zealots of the Law by stirring up the people against Paul made in the Temple Now if all the Beleevers in Jerusalem besides women and children had met together and some of Pauls enemies had beene there also and suggested to the people that hee was an enemy of the Law of Moses what a confusion may all men conceive would there then have beene Besides there was no one place could have contained them all and therefore Master Knollis his prattle is not only against all reason and the very opinion of all orthodox Interpreters but indeed against the judgement of the learnedst of his owne party who by multitude in this as in many other places understand the more eminent and chiefest of beleevers and men of gravity and wisedome to manage a busines and not a confused company as this man saith so that what I have replyed in way of answer I perswade my selfe it sufficiently satisfieth all well grounded Christians of the truth of my first Position to wit that ther were more beleevers in Ierusalem then could all meet in any one place or a few to communicate in all acts of worship Yet before I passe on to shew the confusednesse and senselessenesse of this Master Knollys his following discourse I thinke it fit out of his owne Interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to frame an Argument for the corroborating of the truth His words are these Although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe sometime signifie ten thousand yet not alwayes but for some great number which cannot suddainly be told I will not quarrell his English and the manner of his expression though it is none of the best as in many other places lest I should seeme to be like him and his abbertors to trifle about words But thus I argue out of his words Where there was not only some great number of beleevers that could not suddainly be told but many such great somes there they could not all meet together in one place or Congregation to communicate in all acts of worship But in the Church of Jerusalem there was not onely some great number of beleevers which could not suddainly be told but many such great somes Ergo they could not all meet together in any one place or Congregation to partake in all the acts of worship for the Major it is evident yea so apparent by the very light of reason that no judicious Christian can deny it for all men know that ten thousand may suddainly be told if five thousand may suddainly be sed and they likewise know that ten thousand cannot meet together in any one place or roome or in any one Congregation to communicate in all the Ordinances this I say all men know by the very light of naturall understanding and as by daily experience they are taught much more by the same reason they will be convinced that many such great numbers cannot meet together in one Congregation to communicate in all Ordinances all this the very light of reason suggests to any man and therefore cannot be denyed so that the Major of my Syllogisme is undeniable and for the Minor besides the holy Scripture that asserts there were many ten thousands wee have Master Knollys his concession that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth ten thousand but alwayes is taken for some great number that cannot suddainly be told and the word of God saith there were many Myriads that is many such great numbers therefore by Master Knollys his owne interpretation of the word it followeth that there were more Beleevers in the Church of Ierusalem then could all meet in any one place or a few to partake in all acts of worship And now I will briefly examine his following discourse though it be little to the purpose the vanity of the which having been so often againe and againe discovered in the forgoing treatice And then I will come to my brother Burtons answer Master Knollys his words are these Neither can the Doctor make good from those Scriptures he produceth pag. 62. to wit Acts the 1. vers 21. 22. Chapter 6. ver 2. 4. and chapter the 8. 1. that there were almost an hundred Preachers and Ministes besides the twelve Apostles in the Church of Ierusalem c. for answer in a few words I boldly affirme what the Scripture teacheth me viz that before the persecution we read of in the 8. chap. v. 1. and before the dispersion and scattering of the believers besides the Apostles there were in the Church of Ierusalem almost an hundred Preachers and Ministers And for this the Word of God is cleare and evident as in Acts the 1. verse 21. 22. Wherefore saith Saint Peter of these men which have companyed with us all the time the Lord Iesus went in and out amongst us beginning from the baptisme of Iohn unto that same day that he was taken up from us must one be ordayned to be a witnesse with us of the resurrection and they appointed two Ioseph called Barsabas and Matthias Out of the which words these insuing truths doe necessarily follow first that they that were assembled here with Peter and the other Apostles were ancient Disciples for saith the text they were such as had companyed with the Apostles all the time the Lord Iesus went in and out amongst them beginning from the Baptisme of Iohn c. and therefore must needs be such as had been diligent Schollers all that time in Christs Schoole and such as were well instructed in all Christian principles as is easily gathered out of the very words for any one of them were thought fit in the Apostles judgement to succeede Iudas in his place and to be an Apostle in regard that they had heard and seene all things Christ both spake and did till his death and ascension for otherwise they could not have been witnesses of all things to his resurrection All this I say in the first place doth necessarily follow Secondly this truth also doth insue out of the forgoing words that either all those men were Ministers or the most of them for in expresse termes it is related that they had accompanied the Apostles the time the Lord Iesus went in and out amongst them beginning from the Baptisme of Iohn untill Christs ascension Now amongst those that conversed with the Apostles besids Iohn schollers Christ had seventy Disciples all Ministers which he sent out two by two into all Cities to preach and to worke wonders who came back again to him rejoycing that the Divells were subject unto them and they stil wayted upon Christs Ministry we reade also of many of Iohns Disciples that came unto Christ all which were Ministers likewise and such as preached and baptized and all these were with Peter and the rest of the Apostles at this time continued with them till the persecution for we reade of no departure of them or separation till then and all these were men
persons The third Essentiall part of soveraigne power in any state is this to make warre and peace at pleasure either forraigne or domesticall upon any just occasions and to have the managing of the Militia c. so that those only in whose hands this authority lyeth they are reputed and indeed are the supreme Rulers in that state The fourth Essentiall property of superlative power and authority in any government or state is this to have a Court of ultimate resort to the which all men may fly for reliefe and to the which all Appeales by all persons from all parts within their jurisdictions and from all inferiour Courts are made upon any unjustice done them there or upon any pressures or grievances by any one in authority and in whose power it is to end and determine all controversies and differences or to redresse all abuses and to relieve the oppressed so that in whose hands soever this authority resides they onely are said to exercise the soveraigne power and to bee the sole Governours and Moderators in that state The fifth and last paâ—t of supreme authority in any state consists in this that they have the power of pressing and stamping monies and coynes and setting the valution upon them or any other monies that are currant in their countries or have the disposing of the treasurie of those states in which they live and have the Exchequer in their hands and all the revenues of them and to whom all the tributes subsidies assessements customes benevolences and collections of the people that are gathered for the common reliefe and preservation of the whole countrey or state are sent and who have the disposing of them according to their wisedome in those mens hands I say that this power â—esideth of disposing the treasury or revenues they and they onely are the supreme Magistrates and Rulers in that state as at this day it resides with all the former essentiall properties in the hands of King and Parliament that great Councell of the Kingdome by all which it sufficiently appeareth that all soveraigne power resides in them onely and is soly exercised and managed by them so that if Master Knollys should say that it doth not prove that the government lyeth now in the hands of King and Parliament that great Court because the contributions collections and excises from all parts of the Kingdome are sent unto them and are now at their disposing I beleeve the great Councell would teach him a little more wit and all those his brethren that should joyne with him in this his argumentation a little better manners Now if wee will compare things together wee shall find that whatsoever can prove the soveraigne power in all secular governments to be in those mens hands which exercise it the same may be said concerning the Ecclesiasticall Government in the Church at Ierusalem and of the Apostles and Presbyters of that Church who were the chiefe Officers and men in authority in it that the government and soveraigne power in that Church lay in their hands onely So that it will then undeniably follow that my argument will for ever stand good against Master Knolly's fond cavils for the proving of these two truths viz. that the Presbyters in the Church at Ierusalem and in all other churches were the onely Governours in those churches and that from this reason because the almes were sent unto them and because they had the disposing of the treasury of the Church This I say will in the first place necessarily follow The second truth that will result out of the words is this that the Apostles and Presbyters governed and ruled that Church by a common-councell and Presbyterie both which Master Knollys vainely denyeth will follow from my Argument But for the farther elucidation of this truth and that it may the better appeare unto all men I will briefly run over the essentiall properties and parts of supreme and soveraigne power that were exercised in that church and shew that they resided onely and solely in the Apostles and Presbyters hands who were the Governours of that church and that the people had nothing to doe with them and for the first to wit the legislative power it was in the church of Ierusalem and committed onely into the hands of the Apostles and Presbytery of that church as who had received the Keyes Matth. 16. and Matth. 18. For so saith the Prophet Isaiah chapter the 2. verse 2. out of Zion shall goe forth the Law and the Word of the Lord from Jerusalem and Acts the 1. vers 2. 3. it is said that Christ for the time that hee remained upon the earth after his Resurrection through the Holy Ghost gave commandements unto the Apostles whom hee had chosen speaking to them of the things pertaining to the Kingdome of God and commanded them that they should not depart from Ierusalem but waite for the promise of the Father which was that hee would send them the Holy Ghost the comforter which should teach them all things and bring all things unto their remembrance whatsoever Christ had said unto them and that hee should abide with them for ever Iohn 14. verse 26. and leade them into all truth and in the fifteenth Chapter hee cals his Apostles his friends telling them that hee had made knowne unto them all things that hee had heard from his Father verse 15. and hee promised that the Holy Ghost should bring all those things to their memories and in the same Chapter in the 26. verse Christ saith when the comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father hee shall testifie of me From all which places and from the 28. of Matth. verse 18 19 20. Mark the 16. verse 15 16 17 18. and Iohn the 20. verse 21 22 23. and many more that might be alleaged it is apparently evident that the Apostles and Presbyters in the Church of Ierusalem were invested with a legislative power so that whatsoever they preached or writ that wee find recorded in the Holy Word of God they are all the Statutes and Lawes of the King of his Church Christ Jesus and by the which all Christs subjects to the end of the world are to be regulated and governed The Apostles and Presbyters in the Church of Ierusalem had power also to abrogate old Lawes and to enact and establish new ones as wee may see Act. 15. and Act. 16. yea they had power of life and death of which wee have one example in Ananias and Saphira Act. 5. yea they raysed the dead cured the lame and healed the sicke with their very shadowes and all this power was given unto them for the ratifying of their authority and to shew they were sent of God withall they had the power of erecting new offices and creating new Officers not onely in Ierusalem but in all the Churches as that office of Deacons in the sixth of the Acts and the
truly preached the Sacraments rightly administred and the name of God rightly called upon and all those essentiall marks made that Church a true formed Church after the New-Testament forme if the Scripture and my Brother Burton may be beleeved and therefore I take notice of this as a speciall error in my Brother Burton that hee makes excommunication the Gospel forme of a true Church for which his tenent I beleeve he will find some moderate check or other from some of his brethren of the congregational way who hold that their particular explicite Covenant is the forme of the Church and this shall serve for answer to that second Grollery of my Brother Burton His third Grollery is that hee saith that the power of admitting and casting out Members was not in the Apostles and Ministers alone but in the Churches which is a notable error in my Brother Burton and Contrary unto many places of the holy Scripture for God gave the Apostles and Ministers of the Gospel only the Keyes Matth. 16. Matt. 18. and Matth. 28. and they that had the Keyes and were the Stewards of Gods family could onely open and shut the doores to whom they pleased without the people and we see that the Apostles onely in the second of the Acts without the people received into the Church those three thousand first Converts yea and received Paul into their Fellow-ship contrary unto the Disciples and peoples mind Acts 9. and wee know that Paul by his owne power did excommunicate and deliver to Satan Hymeneus and Alexander and others 1 Tim. chap. 2. verse 1. and we learne in the second and third of the Revelation that the Lord writing unto the Churches sends his Epistles to the Angels as the chiefe officers and blames them for neglecting their duty in not casting out those wicked ones that were amongst them by all which testimonies and many more that might be produced it is sufficiently evident that the Ministers only ought by themselves to manage the government of the Church and that it is their peculiar office and the place of the people to yeeld obedience to what they do and even out of 2. Cor. 2. the same may be gathered where it is said he was excommunicate by many not al. And therefore it is a marvellous great error in my brother Burton to conclude because Paul writ to the church of Corinth for the casting out of the incestuous person therefore the power and authority lay in the peoples hands and not in the Apostles and Ministers alone But these are the unsound conclusions that those of the congregationall way gather too too often from the holy Scripture for the ingratiating of themselves amongst the people whom they pretend much to honour in telling them that they have a power and interest in the government as well as the Ministers have and that the Presbyterians challenge this to themselves joly it is onely to inslave the people and to Lord it over them and that worse then the Prelates and for no other end I am most assured did my Brother Burton bring in this cavill in opposition to my Argument which not withstanding stands firme to prove that John the Baptist did by himselfe and without the people execute his Commission and receive Members into the Church and that from his and the blessed Apostles examples all other Ministers may take this example and doe the same and that by Gods owne appointment as wee shall see more fully in the following Discourse and this shall suffice to have spake to this cavill also of my Brother Burton and all the Grolleries of the same concerning the Baptist and his gathering of churches But now to goe on after the Resurrection and Ascention of Christ and that the Apostles had received the gifts of the Holy Ghost and at their first entring upon their Ministry had preached unto the people and that the people were pricked in their hearts when they heard them it is said that the people addressed themselves onely unto Peter and the other Apostles saying Men and Brethren what shall wee 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 ye shall receive the gifts of the holy Ghost c. Act. 2. 23 24 then they that gladly received the word were baptized and the same day were added unto them about three thousand soules Here wee may observe these two things The first that the Apostles by themselves alone without the multitude or church admitted the people into the society and company of beleevers Secondly that in the execution of their commission they did nothing but according to their warrant and according to their injunction that was given unto them by Christ they propounded no other condition or termes for the making all and every one of them Members of the Church but Baptisme and Repentance the which when the people had accepted of they were forthwith admitted and that upon their own word and testimony without any more adoe or further inquiry concerning the soundnesse of their repentance without any witnesse from others of their conversation and without the voyce allowance or approbation of the people or the multitude of beleevers in Jerusalem much lesse of the whole Church who were never joyned with the Apostles in their Commission or consulted with by them whether they should be admitted or no into the Fellowship of the faithfull or demanded or asked by the people whether it were not fit that they should take some time of further consideration that they might walke with them to the end that they might behold their conversation and by their owne experience might further be confirmed that their conversion was sound and well Neither did any call for at their hands that they should make a publicke confession of their faith to the Church and give in their evidences to the Congregation that they were converted really or that they should take a private covenant or enter into the Church by way of a peculiar covenant nothing of all this specified But it is onely related that the people upon their being pricked in their hearts applyed themselves unto the Apostles and that the Apostles by their owne authority and that power that was delegated unto them without reference to the Church or people admitted them into the number of Beleevers I expected in this place to have met with Generall Burton or cavalier Hanserdo Saint George his chaplaine knowing what daring men they are that they would have fought me here especially and that they would have indeavoured with all their forces to have beate mee from this ground a place so advantagious that they that are Masters of it may bid defiance to the powerfullest and potentest enemies of the truth and indeed I did so much the more expect their incounter here and that they would have given mee Battell and that wee should have had a pitcht field for it because they
saith my Brother Burton The people had authority of admitting and rejecting members as well as the Apostles and Presbyters and therefore those primitive and Apostolike Churches onely are to be a patern of imitation to all Christians and Ministers of governing by and not that of the Baptist and by this their craft and juggling and by these fallacious means and unwarrantable wayes my Brother Burton Hanserdo Knollys and I. S. with all the fraternity of the Ill-dependent Predicants having prepossest the people with a prejudicate opinion against their faithful Ministers as if they affected a lordly power over them and more then Prelatical They have I say by this craft so infatuated them that there is scarse left an ear open in many of them to hear the just defence of the Presbyterians or an eye to see or read what they can say for themselves and against all their calumnies which wickednesse and deceitful dealing of the Ildependents itinetary Preachers is unexcusable But because my Brother Burton not onely carps at the example of Iohn the Baptist but likewise at those I brought of the Eunuch of Paul of Cornelius of Lydia and of the Goaler Mr. Knollys also joyning with him in this good service and skirmish the which after that both himself and Absurdo Know-lesse for so he may truly be called had spent their breath and strength to evade and yet perceiving evidence of truth in them so apparently perspicuous as it dazzled their eyes they cry out that those were extraordinary examples and not binding because those being baptized were not admitted or received members into any particular Church but into the Catholike visible Church and therefore say they those examples are not for our imitation we look onely for the example of such Churches as were cast into a Gospel-Form and into the mould of the New Testament-Form Now what a heighth of wickednesse is it in these men thus to trifle for the deluding of the simple people and to pretend unto them that there are divers wayes of admitting of members into Christs Church one way of admitting members into the Catholike visible Church and another of admitting members into a particular Church when in truth there is no difference for he that is a member of any particular Church is a member of the Catholike and so on the contrary as by the examples both ordinary and extraordinary by me produced is sufficiently apparent for they were all admitted after one and the same way and I had two examples of receiving in members into Churches constituted after the New Testament Form as that of Jerusalem and Damaseus both Churches according to the Gospel-Form and there were there three thousand received members at one time in the church of Jerusalem without any of those conditions they require at their members hands and Paul also was received a member of the Church of Damascus upon the same terms that all the rest were and therefore the example is bindingly presidential And these two examples are taken no notice of but are passed by and all the other counted extraordinary by them And the people by this means are deluded and miserably abused Now can there be a greater imposture or deceit in any that pretend unto Religion and honesty then that in these men When they say in their writings upon all occasions produce us some examples of Churches according to the New Testament Form wherein any members were admitted by the Ministers sole authority and without the consent of the people and without those conditions we require of all such as are to be admitted members into our Churches and then you do some thing Can there I say be a greater deceit in any men then this of theirs to make the people beleeve that there hath never been any such example produced when notwithstanding I had set that example of the Church of Jerusalem and that of Damascus both constituted after the Gospel-Form before their eyes in both of which their members were admitted by the sole and alone authority of the Ministers of those Churches without the consent of the people or without any of those requisites they now demand of their members in all their new gathered Churches By which their proceedings they make themselves guilty before God and all men of indirect dealing and of withholding the Truth from the people in unrighteousnesse and manifestly declare unto the world that they are resolved against all the Light of the Truth obstinately to persist in their erroneous wayes which is the greatest height of impiety and wickednesse in the world and no lesse then to resist the Spirit of God For if there had been but the least dram of candor and fair dealing in them they would never have uttered such words and had there been but any Christian honesty and love to the peace of the Church in them they would not have passed by the Church of Ierusalem and that of Damascus unsaluted and without taking any notice of them and fell upon the examples of the Eunuch Cornelius Lydia and the Goaler and then pretend that they were extraordinary But that all men may see my fair dealing with them and if it be possible that I may undeceive the deluded people I will in this place to gratifie my Brother Burton and Absurdo Know-lesse set before their eyes the examples of the two Mother Churches in their Gospel-Form viz. that of Ierusalem Samaria that so by the mouth of two witnesses the Truth may the better be confirmed Now because they took no notice of the Church of Ierusalem in my former Book but passe it by as not worth the regarding I shall desire them at this time and all those that read this Book duly to consider how members were admitted there not onely at one time but always And I shall desire them likewise seriously to weigh the practice of that Church in the admitting of their members the example of which according to their doctrine must ever be followed and imitated And because my Brother Burton says That the other Churches also are to be taken in for the making up of a compleat patern I will produce two other formed churches after the New Testament Form among the Gentiles and them eminent ones that there may be no want of witnesses for the confirming us in the right way of gathering Churches and for the receiving in of members First therefore I shall intreat the Reader to look into the second chapter of the Acts where he shall finde at the first admiâ—sion there were three thousand souls taken in and made Members of that Church by the sole power of the Apostles and where the people had no voice in the admission of them neither was it required that they should walk sometime in fellowship with them that they might have experience of the truth of their conversion neither was it required of them that they should make every one of them a publike confession of their faith and bring in the evidences
and cryed out against it as an intolerable violating of Gods Law and asserted that it was enough to provoke the Lord to anger against the whole Land and write bookes and divine Tragedies upon Sabbath-breakers and Profaners of the Lords day and those that permitted the profanation of it which with the godly of those times was reputed their immortall honour how unsufferable a thing therefore is it I say now in these very men to pleade for a toleration of all Religions that could not then tolerate sports on the Lords day by which not onely the fourth commandement would be brake but all the commandements of both of the first and second Table without doubt they have a great deale to answer for before God for by the doctrine wee have learned from our Law giver and King the Lord Jesus Christ who is not changeable though they be they that breake the least ef Gods commandements and teach men so to doe whatsoever they esteeme of themselves that they set up Christ upon his Throne and whatsoever opinion men have of them they are the least in the Kingdome of Heaven and have much to answer for before his Tribunall for these their wicked dealings and truly it exceedingly saddeth my heart when I think of them how fearefully they are fallen and what a scandall and blemish they are to their holy profession that thus Chamelion like change their forme upon every occasion But how much more is it intolerable then in those men that have the name of Rabbies amongst those of the congregationall way and that would make the world beleeve they are the onely Saints for those to make themselves merry when the godly and faithfull Ministers of the Gospell out of sorrow and griefe of soul spread before the Lord the blasphemies of the times as good Hezekiah did the blasphemies of Rahshekah that it may move the people to mourning and sackcloth and to humble themselves under the mighty hand of God for the diverâ—ing of his Judgements that do for these their blasphemous tenents hang over the land I say how intolerable a thing is it in such men to make a sport at it and as Solomon speaks of the wicked in his time whom he calls fools to make a mock at sin Yet such there are as Cretensis by name amongst the rest is one of them who makes himselfe merry at these blasphemies and writes books in justification of those wicked and ungodly men and calls their damnable practices the infirmities of the Saints accouÌ„ting of them as Saints and holy men whereas the good and zealous Prophet Ieremiah ch 9. cryeth out at the beholding the abominations of his times far inferio to those of our dayes saying Oh that my head were waters and mine eyes a fountain of teares that I might weep day and night for the slain of the Daughters of my people Oh that I had in the wildernesse a lodging place of wayfaring men that I might leave my people and go from them for they be all adulterers an assembly of treacherous men And they bend their tongue like their bow for lyes but they are not valiant for the truth upon the earth and they know not me saith the Lord. Here we see the posture of the holy Prophet we find him armed and clad with mourning to behold the profanation of the truth and we have here also his great complaint that at that time there were not any valian for it upon the earth If now this glorious Prophet were in the world and amongst us here in England and should behold those damnable blasphemies that are every where venâ—ed by the sons of Belial in these times should see how few upon the earth are valiant for the truth yea how they labour for a toleration of all Religions how would his spirit be moved how would his soul be perplexed within him to see it and what fountains of tears would he pou e out to the Lord quenching of the fire of his wrath and indignation against them but how much more would it perplex and trouble hâ—s soul to see any that should write yea publish books wherein they do not onely make themselves merry at those blaspnemies and count them the infirmities of the Saints but proclame them Saints that perpetâ—ate all these wickednesses and write most scurrilous â—ailing and vilifying books and Pamphlets against his holy servants that are valiant for the truth counting them speaking disgracefully and contemptibly of them but thimbles full of dust without all controversie it would sad his soul to the very death and so indeed it should trouble the souls of those that are truly godly to behold such lawlesse wickednesse not only to go unpunished but to find favor and applause even of those that are Masters of the Assemblies Truly howsoever out of the infinite patience of God these men are yet suffered yet I am most confident he that wil come wil come and not tarry to reveng his own quarrel the quarrel of his servants that are valiant for the Truth And I wil take the liberty to say thus much to St Cretensis that reverend learned and ever to be honoured Master Thomas Edwards who he so much vilipendeth and slighteth calling him a thimble full of dust will walk like a noble lyon when he like a Curr or Bandogg shall go bawling by him and withall I would advise him to take heed of that thimble For two or three fillips more of it upon his great noddle may so stagger him as he may happily never recover again and for ought I know or can discerne God may make halfe a thimble full of that dust to put out his eyes and the eyes of half the Independents and Sectaries in England For most assured I am that all such as in the name of the Lord as he doth come out against such notorious enemies of God and his Truth as Cretensis and his associates are will be able to confound them all and by the power of his might be ever strong enough to deal with the whole Army of them and with all those grolls and â—ynnies that take their part and appeare in their wicked cause I will therefore rather advise Cretensis not gyant like to fight any longer against the Truth but to humble himselfe for what he hath already done under the mighty hand of God whom he with his complices abetters have so highly provoked to wrath and anger against this poor tottering Kingdome It is not Cretensis with all his foul language shall ever be able to bespatter the immaculate reputation of learned and godly Master Edwards who hath in Gods cause ever shewed himselfe valiant for the truth and stood in the gap against the errors of the times and hath lift up his voice like a trumpet which will be for his immortall praises when too too many of his brethren which will not be for their honour were silent We finde it Matthew 13. ver 24 25. When the man had
sowed good seed in his field that whiles the men slept his enemy came and sowed Tares among the Wheat and went his way which place is worthy to be taken notice of For in terminis it is said that whiles the men slept this I say is to be taken notice of for their dishonour that is to say after they had so wen the good seed and published the truth the Ministers and Preachers grew carelesse and like the people of Laish Judges 18. ver 7. and 10. Where they lived secure and the Magistrates were negligent in their place putting no man to shame for any evill they did which was the cause of their overthrow as it is there recorded and will be of ours and the ruine of the whole Kingdome if not timely prevented as being guilty of the same crime This indeed through the craft of the enemies hath bin one of the principallest occasions of the overspreading of this leprosie of all the heresies that now swarm through the whole Kingdome that the Ministers have not been so zealous and servent against them as they should have been and so valiant for the truth in the which guiltinesse Master Edwards is not involved for he hath all this time stood valiantly to the truth and shew'd himselfe a man of â—ourage and that against all opposition for which he deserveth especially to be honoured and all those likewise that have seconded him in discovering the danger of those devillish and damnable doctrines which have so poysoned the people every where that if the Lord of his infinite goodnesse do not speedily send helpe and put into the hearts both of Magistrates Ministers and all the people now at last to rouse up themselves and shew themselves valiant for the truth once delivered to the Saints which they are commanded to contend for Jude 3. they will but the more provoke the Lord to indignation against the Nation And in this good work they should set before their eyes the good example of all those worthy Kings and Governours whose names are recorded in holy writ to their everlasting honour for their diligence and care in suppressing of Errors and Idolatries withall they should lay to heart and consider that it highly concernes them if they desire the good of themselves and the welfare of their posterity and the peace of the whole land all which they will be deprived of if they speedily labour not to prevent them which a toleration of all Religions can never do for that must needs provoke the Lord to jealousie against us all for if we but duly weigh what the holy Ghost hath made known unto us in many places then that I now say will be out of doubt but omitting many places I will pitch upon one or two Judges 5 and 8. it is said there They chose new gods then was warr in the gates Here we see when all Religions came to be tolerated then was war in the gates And in the second of the Chronicles chap. 15. ver 3. 5 6. Now for a long season saith the holy Ghost Israel hath been without a true God and without a teaching Priest and without Law And in those times there was no peace to him that went out nor to him that came in but great vexations were upon all the Inhabitants of the Country And Nation was destroyed of Nation and City of City for God did vex them with all adversity Now the cause of all these miseries and calamities that did come upon all these people was for their corrupting of their Religion And this we shall find through the whole Scripture to be the cause of the wrath of God upon the Nations for the corrupting of their wayes and for the tolerating of Idolatry and the adulterating of the true Religion amongst them as is sufficiently manifest both from the places above specified and from the second and third of the Revelations where the Lord denounceth Judgements against the Church of Pergamos and Thyatira c. for but conniving at and tolerating of the false doctrines amongst them in the which places as the Lord sheweth he is the same in the time of the New Testament not changeable so it should lesson both people and Ministers but especially the Magistrates now to add their helping hand for the suppressing of these damnable and wicked doctrines that are now every where too much divulged and published They should also consider what the Lord saith Zachariah 13. ver 3. And it shall come to passe saith the Prophet that when any shall yet prophesie then his father and his mother that bare him shall say unto him Thou shalt not live for thou speakst lyes in the Name of the Lord and his father and mother that begat him shall thrust him through when he prophesieth Here we may take notice that the nighest alyes and kindred of any false Prophet are not to spare him and there is most excellent reason for it for if the taking away of the naturall life of any wan or woman deserveth death by the law of God and Nations how much more is that punishable in any man that shall labour to destroy and poyson the soules of the people which all false teachers do when they spread heresies and damnable doctrines amongst them And for this place out of Zachariah it is acknowledged by the very Independents themselves that it is a Prophecy pertaining to those that are under the Gospell and belongeth unto all Christians as instructing them in their duty what they should do for the suppressing of false Prophets and they also do acknowledg that the establishing of pure Religion and the Reformation of corruptions in Religion do much concerne the civill peace confessing if Religion be corrupted there will be war in the gates and where Religion rejoyceth the civill state flourisheth all this I say the Independents themselves accord unto But they referre it and that truly unto the civill Magistrate partly by commanding and by stirring up the Churches and Ministers thereof to go about it in their spirituall way partly also by civill punishments upon the wilfull opposers and disturbers of the same Yea they apply that place out of Zachariah quoted by me to the times of the New Testament as I said before and confesse that it is prophesied there that in some cases capitall punishment shall proceed against false Prophets and that by procurement of their neerest kindred And moreover they say that the execution thereof is described Revel 16. v. 4 to the 7. Where the Rivers and Fountains of waters that is the Preists and Jesuites that convey the Religion of the Sea of Rome throughout the Countries are turned to blood that is have blood given them to drink by the Civill Magistrate These are the very expressions of the Independents themselves Now if this in their opinion doe hold true against the Priests and Iesuits whether it doth not also hold true against all the erroneous and blasphemous Sectaries and hereticall Teachers that by
an evidence of sincerity David a man according to Gods ownâ— heart publisheth this as a manifestation of his integrity that hee hated Gods enemies appealing unto God saying Doe not I hate them O Lord that hate thee and am I not grieved with those that rise up against thee J hate them with perfect hatred I count them mine enemies Psal 139. 21 22. had not David thus hated Gods enemies hee could never have cleared his faithfulnesse to God And this is undeniable that those who David hated with perfect hatred were not nor could not be greater enemies to God then you have accused the Presbyterians to be for you proclame them enemies to the Sonne of God the Lord Jesus Christ whom God hath anoynted to be the King Priest and Prophet of his Church Isa 61. 1. Psal 45. 7. Psal 2. 6. Dan. 7. 14. Revel 17. 14. Psal 110. 4. Heb. 7. 27. Deut. 18. 18. Act. 3. 23. Now whosoever are enemies to Christs Kingly office and will not have him to raigne over them they are open enemies to God resisters of his will and opposers of his infinite wisedome for he hath given all power unto the Sonne Matth. 28. 18. and all such his enemies hee will command to be brought and slaine before him Luke 19. 27. O Brother either give glory to God and confesse you have highly offended in maintaining such an uncharitable opinion whereby you condemne all godly holy selfe-denying Christians that walke not in your way yea all the Reformed Churches in Europe or if you with other Independents will still persevere in charging the Presbyterians to be enemies to Christs Kingly office and if you absolutely beleeve they are such then acknowledge that those Independents hate the Presbyterians if not it may justly be suspected such Independents are not sincere to God nor the onely Saints because they doe not like holy David manifest their integrity for the Saints shew their sincerity in loving God with all their hearts with all their soules and with all their might which Love cannot be set forth more clearely then by their labouring so to walkâ— that their whole Lives and Conversations may bee squared according to Gods Royall will and the example of his holy Saints and servants And this is the will of God that all men should honour the Son even as they honour the Father Hee that honoureth not the Son honoureth not the Father which hath sent him Ioh. 5. 23. but the Independents doe not honour the Son as the Saints of old have honoured the Father unlesse they account all the enemies of Jesus Christ their enemies and hate them with a perfect hatred Therefore upon due deliberation the whole universe will conclude this truth and give in their verdict that either you and other Independents are too rash and ridgid in censuring for it is notorious what you and they hold teach and write concerning the Presbyterians viz. that they are enemies to the Kingly office of Iesus Christ and make but a mocke King of him c. Or if the Presbyterians be indeed guiltie of the like enmitie against the Lord Christ as the wicked Jewes were who crucified him as you accuse them then the Independents doe hate the Presbyterians more then they doe or may their mortallest enemies because they pronounce these to be enemies to the Sonne of God his beloved Son in whom he is well pleased otherwise if the Independents know the Presbyterians to be so desperately wicked as you have said and doe not hate them then this verdict will bee given in that they are not the only Saints and godly party as they speake of themselves for the Saints hate all the knowne enemies of God and of his Sonne the Lord Iesus Christ So then that which I briefly gave but a touch of in my Post-script being thus evidently proved from your owne tenents both by Scripture and reason none who doe not make it their delight to cavill and their worke to except against every truth that is spoken can considering the grounds question the verity of what I there said I come now to answer your complaint and Queries made and laid downe in your booke pag. 27. where for the space of foure or five lines you breake off your discourse with mee and to insinuate into the Reader complaine of me saying Hee commends the Kings Cavaliers for brave Gentlemen and hee found more favour from them which he doth ever acknowledge for a singular courtesie then ever hee found from Protestant Goalers Thus having complained of my gratitude which in all other is accounted a commendable vertue you begin to parle with me againe and strictly inquire what was the cause that moved the Popish Cavaliers to shew mee favour and then you raise Questions viz. was it that you discovered unto them some of that bitternesse of spirit against the Independents or some courtly compliance with Papists preferring them before Independents or Protestants that made those Popish Cavaliers so much to applaud you Thus you Brother for your complaint and quaeries I entreat you be not offended that I say had you not been when you framed them so far transported with causlesse passion as it left no place for brotherlo love truth well grounded reason or your own experience to dictate unto you certainly you would never have thus complained nor propounded them therefore I shall repeat my own words and whosoever reads them will soon discern how unworthily you deal with me what a causlesse abusive complaint have you made and how little ground or colour you have for the propounding such quaeries I having there given a reason why the Popish Cavaliers shewed me favour sufficient to satisfie any that will not maliciously pretend they are unsatisfied For in the fourth page of my Defence I speaking of the clamorous tongues of Independents and how that after they understood I differed in opinion from them before they had seen my books they railed against me raised up false reports and calumniated me as the greatest Incendiary in the Kingdome in all which they most shamefully as dayly still they do abused me thereunto I replyed in these words I have been freed from that reproach by both Houses of Parliament who adjudged all my sufferings unjust as against the Law and Liberty of the Subject And if it were a thing that could be any way usefull unto me I could prove by many of the brave Gentlemen in the Kings Army who in great Assemblies did acknowledge when I was a Prisoner amongst them that I had great injury done me Yea the Papists themselves have often averred it that never any Subject suffered more unjustly then I did in that I was cast into Prison and fined for maintaining the Prerogative Royall of the King against the Pope and for defending that Religion which was established by the Laws of the Land And further added that had any Catholique writ as well in defence of their Religion as I did for the maintenance of the
in the second Chapter and first Verse were Christs apostles and Disciples and such as had followed him from the beginning of Iohns baptisme and were indeed all Ministers of the Gospell and preachers of the Word and men of great eminency and fame and renoun and therfore by a great elegancy are called Names the number of the Names saith the Holy Ghost which kind of expression in the Holy Scripture is ever used for to expresse men only of transcendent excellencie and desert for their rare vertues and endowments as is manifest out of the Revel 3. 4. and all these were taken up in holy duties as the occasion required and were by themselves but may any rationall man conclude from thence that there were no more Beleevers in Ierusalem would not this be thought an odde kind of arguing if one should thus dispute against the Independents those Homothumadon brethren all the Independent Predicants and their Itinerary Preachers those eminent and learned men those names are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Citie of London on one of their Feast dayes Ergo there is no more Independents in the Citie of London then can meet at all times in any one Congregation to partake in all their Ordinances would not all the Independents laugh at any Presbyterian that should thus dispute when they themselvs boast that there be millions of them in London Now by the holy Scripture we are truly informed there were millions of true beleevers in the Church of Ierusalem at that very time and that they were the Ministers only that were present together on the day of Pentecost and that the other Beleevers were in their other meeting places yea besides those that I have now named it is said in the same Chapter verse 5. that at that instant of time there were dwelling at Jerusalem Iewes devout men out of every nation under heaven that is true Worshippers and Beleevers here therefore must needs bee an innumerable company of these and all these were then Inhabitants in Ierusalem so that the Holy Scripture doth by many witnesses prove there were more then a hundred and twenty Beleevers or more then a hundred thousand in Ierusalem at that time how therefore with any honesty can the Independents conclude from Epi to auto that there were no more Beleevers then in Ierusalem nor ever after then could all meet in one Congregation If this be not to fight against God there was never any fighting against him But should I yeeld unto them which I cannot doe for many reasons that there were no more Beleevers at that time in Ierusalem then did or could all meet in any one place will it follow in any sound understanding that they could ever after all still meet in one Congregation when they were infinitly daily increased I trow not for so to speake and so to argue and conclude would be but to prove fighters against all reason yea against God himself as I said before and to deny the expresse Scriptures as will forthwith appeare for in the same Chapter when there were but three thousand new Converts added to the Church it is said that then that company could not all meet in any one place to communicate in all acts of worship but for want of a place spacious enough for to breake bread in they were forced then to meet in divers places and to divide themselves into severall Assemblies and Congregations and that in severall houses for so saith the Scripture verse 46. and they continued daily with one accord in the Temple and breaking bread from house to house that is in many severall houses they had their meetings to communicate in therefore at that very time there were many Congregations of Beleevers so that they could not possibly meet altogether in one place And here by the way it is good to take notice not onely that there were many Congregations of Beleevers in the Church of Ierusalem which the Independents confesse to be the first formed Church and that when there were but three thousand new Converts added to the Disciples but that all these were speedily and readily received into Church-fellowship and that by the sole and alone authority of the Apostles so that it was not required at their hands that they should first walke sometime with the Church before their admission or that they should make a particular confession of their faith or bring in the evidences of their conversion or that they should enter into any particular explicite Covenant or that they must have the consent of the Church before they could be received into Church-fellowship nothing I say of all this was either practised in this Mother-church or any Daughter-church in the Primitive and purest times but these two truths are most certainely evident out of the Scripture The first that all Christians in the church of Ierusalem were admitted into Church-fellowship upon their repenting beleeving and being baptised without any other conditions and that upon offering themselves The second truth is this that there were many congregations and Assemblies of Beleevers in the Church of Ierusalem at that instant time which is abundantly proved out of the testimonies and reasons above specified and those expresse words where it is said that they brake bread from house to house therefore there were many Congregations then But it will farther more illustriously yet appeare if we consider the divers other additions of Beleevers and that daily unto the Church of Ierusalem for in the last verse of this chapter it is said that the Lord added daily unto the Church such as should bee saved here we find additions upon additions of Beleevers and that daily indefinitly set downe as if they could not easily have been told which addeth no small Emphasis unto the expression and all these were admitted into Church-fellowship without any of those conditions the Independents require of all their Members in these our times for it is said the Lord added daily unto the Church such as should be saved and therefore hee did it onely upon his owne termes of Repentance Faith and Baptisme Now what understanding man can easily beleeve that when there was such daily increase of Beleevers made that they could all still meet in any one place or Congregation to partake in all Ordinances But if wee looke into the fourth chapter we shall find an other new Addition and that of five thousand men more besides women for so saith the Scripture verse 4. Howbeit many of them which heard the word beleeved and the number of the men was about five thousand Now if when there were but three thousand they were then forced for want of a convenient place spacious enough to communicate in to divide themselves into divers severall houses how impossible a thing was it for them all daily then to meet together in any one place or congregation may any one imagine when there were not only daily additions of Beleevers but five thousand men more added unto the
and they onely in every Church had the rule of the people committed unto them as the head eyes ears and hands the more noble members and that the people as the other members under them were to yeeld obedience unto them in the Lord. And we find that in the holy Scripture every man is to look unto that Office that is committed unto him and that every one is to keep himselfe in that Station God hath placed him in as we may see it at large Rom. 12. ver 6. Having gifts differing according to the grace given unto us saith Saint Paul whether prophecy let us prophecy according to the proportion of faith or ministry let us waite on our ministry c. He that ruleth with diligence c. Here we finde that every man according to his place and office he is injoyned to wait upon it and not to desert it they that are appointed to rule they are ever to rule and the others that are under them are ever to obey every Member is to keep his station in this mysticall body the Magistrates and Parents and Masters whether ecclesiasticall or civill are to continue in their severall places and to keep their ranks as long as they are in those places and all those that are under them whether Subjects children or servants they are likewise to keepe their places and to obey all those that are over them in the Lord and that is their place for so the holy Scripture everywhere teacheth us and especially in the 7. of the 1 of the Corinth ver 19 20 21 22. Circumcision saith the Apostle is nothing and uncircumcision is nothing but the keeping of the commandements of God That is the yeelding of obedience to the commandments of God and the obeying of those God hath set over us and the honouring of those that are in authority and doing the will of God in every thing to our power is that that commends any men unto God especially the honouring of God himselfe and the reverencing of our godly Ministers and painfull Pastors according to that of Saint Paul 1 Thess 5. 12. Know them which are over you in the Lord and esteem them very highly in love for their works sake For God hath made them Pastors and all the people their flock them fathers and the people children begotten by their Ministry them builders and the people the stones layd by them in the building them Stewards and the people Domestiques under them and their conduct So that every one in the Church of God is to continue in that Station God hath placed them in untill they by their gifts and graces and eminent abilities be removed to a higher calling or else for their misdemeanours are cast out and therefore Saint Paul saith 1 Cor. 7. ver 20. Let every man abide in the same calling wherein he was called and as if it had not bin sufficient to have once specified his mind in this businesse in the 24 verse he reiterateth this precept saying Brethren let every man wherein he is called therein abide with God So that for the Ministers and Presbyters of the Church or for the Magistrates of the Common-wealth or for Masters or Parents of Families for either of them I say to leave their calling in their particular places of ruling and for either the flocks under the Pastors or subjects under the Magistrates or servants and children in the severall Families under their Parents and Masters to offer to take the Government into their own hands or to joyne themselves in Commission with them and to take the rule in either Church State or Families upon them is to leave their callings and so to transgresse against the commandements of God who hath injoyned the Magistrates Ministers and Pastors both in Church and State to command and all the people under them to obey and in their so doing they each of them abide in the same calling and station wherein they are called otherwise they will be found transgressours of the Laws of God and Violaters of that Order God hath appoynted in Church and State and bring confusion in both Now God is the God of Order and hath injoyned all men to keep his commandements and the commandement given to the Magistrates is to rule and the commandement given to the people in every Church is to obey their guides and yeeld double honour unto them the honour of reverence and subjection and the honour of maintenance they are ever bound to obey them in the Lord And this is the Order God appointed in all the Primitive Churches That the Presbyters only should rule in them and that the people should obey and not intermeddle in the government for that is not to keep themselves in their severall Stations and to abide in the same calling wherein they were called And to speake the truth the ignorance of this doctrine and the pride of too too many hath bin the onely cause of all those confusions that now the Church and State are imbroyled with for if every man had learned but this lesson To keep himselfe in the same calling wherein he was called he would know that the Magistrates place whether civill or ecclersiasticall is to command and that the subjects and peoples place under them in their severall aboads and habitations is to obey They would understand likewise that in every kingdome commonwelth corporation or in any Province and Country or church that howsoever businesse of publike concernment belongs unto the whole body in each of those governments yet the managing of them and ruling and ordering of them respectively belongeth and pertaineth onely to those in authority as in a kingdome or Republique howsoever the embasladours of other nations are sent into such a Kingdome and Common-wealth about businesse that may concern the whole Countrie yet none but the King and his Councell or the State have the ordering and managing of the businesse and the people and subjects under them intermeddle not in those high affairs for they are Arcana Regni and appertain not unto them And so it is in every Corporation howsoever the Letters or Mandates from either King Parliament or State are directed unto the severall Counties Hundreds or Corporations or Cities yet the Lieutenants Governors Sherifes Mayors Aldermen and Common-councells in each of them are to mannage the businesse and to put in execution what they are commanded and injoyned by either Letters or Mandates and the people under them severally are to yeeld obedience to what they order and command according to the severall exigences of the times as daily experience teacheth all men so that the directing of their Letters to the severall Counties or Hundreds or Corporations in generall doth not invest all the people with power or joyne them in commission with the Magistrates of those respective places but leaveth the transacting of all things to those onely in those severall jurisdictions that are in authority and armed with power which the people are not Yea
this truth is so well known and perceived by all such as will not wilfully blinde themselves as it cannot be denyed hourly experience furnishing men with Presidents of it For if any Delinquents be found out they are not hailed before the people but before such as are in authority there is not an ordinary Hew and Cry that is sent to any Parish but it is carryed to the Constable or his Deputy and to such in that Town or Village as are in place or authority so that the people trouble not themselves with it yea they will ordinarily say it concerneth them not it is not their place to intermeddle in the businesse of State that they affirme belonges to those that are in authority And as it is in the affaires secular and in the State so it is in the affaires of the Church those in authority in the Church are to mannage the affaires and businesses of the Church and not the people for God had appointed in all Churches in the New Testament which were but so many Corporations a standing Presbytery and Order of Ministers and Rulers in each of them in whose hands the government of them all within their severall Precincts and Jurisdictions lay the which Government they were ever to mannage and order by common consent and joynt agreement with which the people had nothing to do and with the which they ought not intermeddle for that had been to confound that Order God had established in each Church and this all well-instructed Christians knew and therefore in the Apostles times not any that I ever read of opposed that Government before Diotrephes who is blamed for this his temerity by St. John to teach all men not to do the like left they fall into the same condemnation so that they knew very well that howsoever all the Epistles of Sant Paul and the other Apostles were directed to the severall Churches of their times yet the managing of the affairs of those Churches belonged only unto the Presbyters Stewards and Angels of those respective Churches as we may see in those seven Churches of Asia where the Letters and the Epistles are directed to the Angels and Ministers of those Churches as those that had the Government of them in their hands and not to the people And so it was in the Church of Corinth a place that the Independents so much abuse Howsoever Pauls Epistles were directed to the whole Church yet the officers only and Presbyters of that Church had the managing of the whole businesse concerning the incestuous person both for the casting of him out and the taking of him in againe upon his repentance as is evident from the 2 Epistle and the second chapter where the Apostle saith sufficient to such a man is the punishment inflicted of many So that all the people did not censure him or inflict that punishment upon him but many to wit the Presbyters and those in authority in that Church And this agreeable to all reason and therefore Master Knollys is mightily mistaken in his Commentary exposition of this place and that of the Epistle to the Colossians in saying that as the Church or particular congregation of Corinth had power to judge them that were members therein 1 Cor. 5. 12. 13. and as the Church of Colosse had power to admonish Archippus Coloss 4. 17. so the Church whereof Diotrephes was a member might as warrantably admonish him These are his words in which there is a double yea a treble fallacy for first he taketh the word Church in another sense then the Scripture speaketh of it which in all the Epistles of the holy Apostles for the most part is taken collectively for a combination of many congregations under one Presbyterie within such a precinct and he onely understandeth it for a particular congregation and assembly and by this he deceiveth the reader 2ly By Church he understandeth the people the Presbyters excluded and saith that they had power to judge their Ministers whereas indeed though in all those churches there was a power yet it lay soely in the Presbyters hands and they only were invested with it and the people were ever to stand to their orders so long as they commanded in the Lord and the place of the people was to obey and therefore all that he saith about this businesse is a meere non sequiturâ—unc and this is the third error that insueth from groundlesse principles for this is not a good consequence Paul writing unto the Church of Colosse hath these words say unto Archippus that he take heed to his Ministry and writing unto the Church of Corinth the 1. and 5. saith vers 5. Deliver such a man unto Satan for the destruction of the flesh c. Ergo the people have the power in their hands over all the members of those Churches both Ministers and people This I assert doth not follow in all good reason No more then it will follow that if any Embassador should be directed to the kingdome of England now or if any Message should be sent unto any corporation of the Kingdome commanding such service from it to the State that the people in this Kingdom or the people in those corporations should intermedle in the affaires of publike concernment but all sound understanding men will say It belongeth to the great and grave Councell of the Kingdom to mannage publike affaires and to the Major and Aldermèn and the Common-councell of each Corporation to transact and order the publicke businesse and affaires and for this only reason because they are the men in those severall places that God and the people have invested with authority over them and it only belongeth unto them to order all affaires of publicke concernment who God and the people have called and appointed to this end and purpose And so it was in all the primitive and Apostolicall Churches the Epistles were writ to the churches but directed to the Angels and Ministers in them as whose place it was to watch over them for their good and who only had the power of the Keyes to bind and loose to cast out and take in according to Divine authority Yea all the world knowes that God never gave the Keyes to the people in any Church but to the Ministers therefore the authority of order and jurisdiction only belongeth to the Ministers and presbyters in every Church now when Master Knollys by Church understandeth a particular congregation or assembly and the people in it and not the Presbyteries in every Church he is much mistaken in his Commentary exposition and abuseth not only himself but all those poore deluded people that follow him Yea he destroyeth his own principles and those of the congregationall way for both he himselfe and I. S. do acknowledge That the Government lay in the Presbyters hands in every church Master Knollys his words to this purpose I have often ciâ—ed before and I. S. his words are these page 11. in asserting that the