The Utter Routing of the Whole Army of All the Independents and Sectaries

and therefore added more unto the church: for of unbelievers and of enemies they were made Disciples, Christians and friends; and therefore taken out of the world and brought into Christ's fold and church, and by that work of conversion they were added to it; as he that should this day take any of our Ministers and faithful Pastors sheep out of their folds and steal them away, (as too too many of the Independent Ministers daily do) and bring them into their new congregations, may not that Independent Minister, without any marvilous anticipation or mistake, or without any error, truly be said to have added so many more to his new church, when the number of his members is thus increased? And if another Minister be joined with him as a teacher in that congregation or succeed him, if he also shall run plundering about both city and country, as a gifted brother, and bring in a great many more poor silly sheep into his fold then the other did, as they are notable cunning thieves, may not it truly be said of him and that without any marvilous anticipation, and mistake, that he also added unto the church, when still the the number is daily increased? I am confident that all men of sound reason will say there is no error in all this! And therefore I hope by all the judicious I shall be free from any blame or error, in that I said those that were converted by Christ and made Disciples by his Ministry, were added to the church and to those that were formerly converted by the Baptist. But saith J. S. how could Christ make mo Disciples then John? Out of whom should he make them saith he, when John had swept all along with him as the Doctor affirmeth pag. 32. Not taking it Synecdochically? Thus he shows his acumen or rather his vanity in contradicting the Scripture and abusing me. For he that hath ever read my book, and looks but in the 31 page toward the lower part, shall find these words, That Jerusalem went out to John and was baptized; it must therefore by a Synecdoche be taken for all the common people promiscuously, or for a mighty multitude of all sorts, and of all ranks of people, and of all professions, as Publicans, Soldiers and the ordinary inhabitants: These were my very words there. And therefore I. S. saying that I took not the word Synecdochically, belieth me, befooleth himself and abuseth the reader, and fights with his own fancy. But for answer to his whibling Cavil, I say Christ converted those he made his Disciples and Scholars, out of the remmant or remainder of those that were yet unconverted in Jerusalem, and in that work he added more unto that church, which though the mother church, as the other were Daughter churches through all Judah, yet it was but a particular church, in that National church; for the being a National church doth not exclude as this man fondly conceits, particular churches from bearing the name of church, no more then the Catholic visible church doth deny the name of church to any particular churches, because they being similar parts do partake both of the name and nature of the whole, as all the learned and Orthodox Divines do hold. And therefore taking Jerusalem Synecdochically as I then did, it is also here to be so taken, and then Christ did make mo Disciples out of the people of Jerusalem that remained yet unconverted, then John had done before him, and added them unto the church at Jerusalem, that particular mother church in that National church, which as it was at that time in respect of moral worship governd by a College of Elders or Presbyters as the Scripture everywhere relateth, which is called a church, so it was ever after governed by a Presbytery, all those Synagogues and several churches being all combind together under the rule and government of that Presbytery, and making all but one church within its precinct, after which manner all the other city churches throught Judea following the example of this mother church were ever to be governed to the end of the world; and this is indeed the true chuch mould, according to the New Testament form, that all churches ought to be cast into, if we will imitate the government of the mother church Jerusalem, and all the daughter churches both in Judea and Israel as that of Samaria and into this mould did the Baptist and Christ cast all they converted. Therefore when I said that Christ made more Disciples in Jerusalem then John, and that he added them unto that Church, I speak nothing but that I have warrant for out of the good Word of God and the Scripture of truth, and which is sufficiently backed and corroborated also by all sound reason: And therefore, it is wickedness in I. S. to say that in so speaking it is a paradox. For if it be a matter of ludibre in me and a paradox to say that Christ made more Disciples then John, Then likewise it is a paradox and matter of laughter in the holy Evangelist: For he in formal words saith, That Jesus made and baptized moe Disciples then John. I refer myself therefore unto the judgment of all honest▪ godly minded men, whether Saint John be not as well censured and traduced by this vain and wicked fellow as myself, and whether in his so speaking he doth not give the Spirit of God the lie.

And his second paradox is as vain and childish and impious as this, where he saith, is not this a marvelous anticipation and mistake, to apply that which was done by the Disciples after Christ's ascension unto the ministry of Christ himself? For answer let I. S. take notice that in saying Christ made • mo Disciples then the Baptist, and in making them added them unto the Church at Jerusalem, There is no marvelous anticipation or mistake, as I. S. unlearnedly infers; for in giving unto Christ his due honor and affirming he added unto the Church that was then in Jerusalem, I have both the Scripture and reason for it, and in so speaking I detract nothing from the honor and dignity of the Disciples; for it is no error in any man, to apply that unto Christ Ministry, viz. the conversion of men and the adding of them to the church, which work, properly and primarily belongeth unto him, though in a Metaphoricall sense it may also be attributed unto the Apostles and Ministers of the Gospel. And therefore the mistake is in I. S. and not in me; for he applies that unto the Disciples which was done by Christ, for it is said the Lord added unto the Church daily such as should be saved. It was done by Christ, and not the work of the Apostles, but instrumentally; and therefore I. S. is a prevaricator, in many respects sinning both against God and man: for here, he giveth that honor which is peculiar unto Christ, unto the Disciples; and then he falsely accuseth me of an error and mistake when there is none, and then would make me guilty of his own sins, which I am free from, as all they that read my book in the page quoted by him may see; and this is not all, but in this also he is a great offender, where by this juggling craft of his, he labors to seduce the poor people. But for farther answer, I have learned of Christ himself, that the Disciple is not above his Master; and therefore if I. S. will apply the work of conversion and adding of Disciples to the Church, unto the Ministry of the Apostles after Christ's ascension as he doth, I do not conceive it any paradox in me or any mistake or Anticipation to apply that work unto Christ's Ministry in his life time: for the Master is ever more to be honored then the servant as all reason will dictate: and therefore there was no paradox in me in giving that honor unto Christ that belonged unto him who was the Master: for he came to save the lost sheep of the house of Israel, and so he did, gathering daily some of them into his fold, and adding many more sheep to those that John the Baptist had converted: and therefore I do not think it a paradox in me to give as much honor to the Master, as I. S. doth to his Disciples and servants: for the honor of conversion and adding unto the church is a work primarily belonging to the Lord and Prince of the Church Jesus Christ. It is great rashness therefore▪ and very unchristian dealing in I. S. to make me a subject of his scorn and ludibry for well doing, and to make that a sin and error in me, which is a virtue; for to give Christ his due honor is a virtue; now the honor of converting of men, and adding them unto the Church is his proper work, and it peculiarly belongeth unto him first and last to add unto the Church such as should be saved: The Apostles were but the Instruments. Paul may plant, and Apollos may water, but God the Lord of his Church giveth the increase, 1 Cor. 3. He maketh the Church grow and multiply into mighty numbers, and adds daily unto it, by the mighty working of his Spirit, and it is marvelous in our eyes: And therefore I. S. is severely to be censured and that deservedly, not only for abusing his brethren, making them offenders when they are not, but chiefly for anticipating that honor which is only due unto Christ and God, and giving it and attributing it unto men, as it is the daily practice of the Independents to give the glory of all victories which only belongeth unto God, to the party which they call the praying army; and so he ascribeth that honor that peculiarly belongeth unto God and Christ, unto the Apostles, which indeed pertaineth unto them only as they are instruments, and accuseth me as of an anticipation and mistake, saying, I ascribed that unto the Ministry of Christ himself, which belonged unto the Disciples of Christ after his ascension. It seems to I. S. that I am a very erroneous man, and very unjust, that I give that honor unto Christ himself, and ascribe that work unto him, which saith I. S. belonged to the Apostles. But if this be an error, in saying that Christ added unto the Church as Jerusalem, before his death and after his death, such as should be saved, I will live and die in this error; for this is only the work of God; none can come unto God but by Christ, he is the door, the way, the truth and the life, the author and finisher of our faith, that begins and ends the work of conversion; the Apostles and all other Ministers are but his instruments, he is the hand of god, and the arm of the Lord that doth the work in the hearts of the people. Whether therefore I. S. or my s • lfe be the most erroneous in their opinions, and speak most Paradoxes about this point, I leave it to the censure and judgment of those that have more skill in Divinity then I. S. or any of his Fra ternity.

But should I grant unto I. S. that the Apostles after Christ's Ascension had of themselves, and by their own power, without any help from Christ added many unto the Church, which I yet never did; doth this I pray in the opinion of any wise man exclude Christ's adding unto the Church before his death? or was it such an obstacle or hindrance to his work of converting men, and adding them unto the Church, that because it is said of the Apostles after Christ's death that the Lord by them added to the Church, therefore it is an error or mistake, to apply that unto the Ministry of Christ that was done to the Disciples? I am confident none that are not senseless will say there is any error in so speaking, neither is there such a gulf between these two things, but that they may well meet, Christ may add and the Apostles also: For the same reason that made Saint Luke in the second of the Acts say the Lord added unto the Church daily such as should be saved, confirms me in my opinion, that as it was the Lord's work after his ascension to add men unto the Church, so it was his work in his life time, for he was yesterday and today the same forever▪ always the author and finisher of our faith, and therefore it was no anticipation or mistake in me, nor no Paradox as I. S. fondly saith, to conclude that those that were converted by Christ's Ministry, were added to those that were converted by John, so that there was addition upon addition, and it was no sin in me to say that of Christ then that was afterwards ascribed unto him in formal words; for although the very words be not expressed, • et that is set down that is equivalent unto them; for it is said Christ made moe Disciples then John, it was his work, so that the disputation now is not about words & terms of expression, but about the substance of things, viz. about believers and Members of the Church of Jerusalem, which when the Scripture holdeth out unto us, affirming that Christ made moe disciples then John, & that at Jerusalem, then any rational man may without any anticipation or mistake, or any error or Paradox conclude that these new Converts were added then unto the Church as well as those that were converted after his Ascension were said to be added to the Church; and he that with the eye of understanding▪ should behold what the Scripture saith, and shall but duly consider my Arguments drawn from thence will not gather, that I make false Musters, as this fresh water soldier I. S. childishly speaketh; but on the contrary he will shrewdly suspect the ignorance, to say no worse (that I may use some of his Rhetoric) of this novice in Divinity, and will also evidently gather that the Church at Jerusalem was a particular Church in that National Church of the Jews, and that in the time of our Savior; and withal he will conclude from the premises, and all that I have now said by way of answer to Master Knollys, and this I. S. that there were more believers in Jerusalem then could all meet in any one place or a few, and that in John the Baptists and Christ's days, and all this without any mistake or Paradox, but from very good reason, which if this Puny Divine I. S. had been guilty of, he would never have been so unadvised as to have opposed the Scripture it self, and all solid and learned men in speaking so rashly.

And now I refer all that I have hitherto said by way of reply to Master Knollys and I. S. to the judgment of the learned to consider, whether there is either honesty or reason in these men, who to maintain their fond errors, will deny or affirm anything, though never so repugnant to the Scripture, and to the very light of reason, and all this only to mislead the ignorant people; and this is all that I. S. hath to say against my Arguments drawn from the Baptism of John and Christ's and his Apostles Ministry, by which I proved, that in the very days of John the Baptist and in Christ's time there were then many more believers in the Church of Jerusalem then could all meet in any one Congregation.

Now for the following Arguments, by which I proved it was much more impossible for them to meet together, after there were daily added so many thousands to the Church after Christ's Ascension by the miracles and Ministry of the blessed Apostles, and Christ's seventy Disciples, and the other Ministers of those times: I. S. doth not so much as meddle with them, but saith pag. 10. That he had thought to have bestowd as much time on the rest, but that other considerations forbad him; and because (as he saith) there were those so able already engaged in the Dispute: these are his words. And in his wise Epistle to me, he saith that his health forbade him. Now what a vain fellow is this to vapor that he had whipped me out of the field, and beat up my quarters, and quartered my book, and taken hold of the pillars of my discourse and shaken them, and overthrown my building, as ye may see at large in the title page, and in his Epistle to me? and yet in the tenth page of his Book the place above quoted, and in the same Epistle he confesseth, his indisposition of body and other considerations forbad him to bestow anymore time upon the Book, and saith in express terms he left the work to others; whether therefore this be not a worthless and witless Fellow to brag and glory of a victory, and beating up of a man's quarters, when he hath only flung a squib or two at them a far off, and then cowardly and basely ran away pretending sickness as fresh water soldiers commonly use to do, I leave it to the judgment of others to consider. But of I. S. I may truly say thus much, that he is a mere quagmire of ignorance, and wicked impudency, and far unfit for any serious or solid employment, much less to be a Captain or Commander in Christ's Armies. I do not deny, but he may make a pretty soldier at an Independent Festivity; and I believe that were it to shake or pull down the pillars of a March-pane, or to beat up the quarters of a Custard, to break up a Wood-cock, or to storm a Venison Pastie, or to plunder a Banquet, that in the Militia of good cheer he would do very well: but notwithstanding I would have I. S. being now in a course of Physic and of an infirm body, to use some moderation when he comes where good cheer is stirring; and therefore because he thinks that my judgment in such matters may be worthy of some account, for so he intimateth in his learned Epistle; I would advise him for a time to feed upon Snayl pyes and Mushromes, and of those kind of creatures he may find abundance about the Wels at Tunbridge; that low kind of diet is best for him; & if he follows this now in the spring but some weeks, and drinks lustily of the waters there, they will wash him till he be clean and fit for my fingring again, and free him from his Frensie, and make him as clean and neat, as he saith my Postscript he left in those waters will be. And this is the counsel I give unto I. S. gratis, for all his learned pains in beating up my quarters. And so I have done with him at this time. I have now a few things yet to answer to what Master Knollys hath to say to those Arguments I raise from the Ministry of the Apostles, and the multitudes converted by them after Christ's Ascension, which ye shall find punctually set down in their due places.

I will now therefore take a survey of the numbers that were added to the Church, and to those Believers that were converted by John's & Christ's Ministry, by the powerful preaching and miracles of the Apostles after Christ's Ascension; and from the divers places I shall gather out of the Acts of the Apostles, frame such arguments as shall make it yet more evident, that there were such multitudes in the Church of Jerusalem, as they could not all possibly meet together, at one time, or in one place or room, or in one Congregation, to enjoy all the Ordinances, and partake in all acts of worship▪ but must necessarily be distributed into divers congregations and assemblies, if they would all be edified, and that before the persecution we read of in the Acts 3. 1. and in the persecution, and after the persecution. But before I come to the proof of the particulars, I must answer to some objections made by our brethren the Independents; the first of the which is, out of the first chapter of the Acts of the Apostles, from which they endeavor to prove, that the number and multitude of Believers in the Church of Jerusalem was not so great, but that they might all meet in one room or place, and in one congregation to partake in all acts of worship. The words on which they ground their Arguments are these: and in those days Peter stood up in the midst of the Disciples and said, (the number of the names together, were about an hundred and twenty) men and brethren, &c. From whence they conclude, that the whole Church in Jerusalem, that is to say, all the Believers, did meet in one place; for in this number of names they would have all the whole Church in Jerusalem included or confined; which to moe is a wonder, that such learned men as many of them are, should so argue; for this must be the scope of the Argument if they intend to prove, That the whole Church in Jerusalem and all the Believers there, were not so numerous, but that they might all meet in one place, and partake in all acts of worship, and that these in Peters Company were all that Church, and all the Believers that were in Jerusalem: this, I say, must of necessity be their meaning, or else their Argument concludes nothing to the purpose. The invalidity of the which, I am most confident will by and by evidently appear (though all the former Arguments to the contrary should not so much as be thought of) and withal, it will also be obvious to any judicious man, that in all respects their Argument makes much against themselves. For if I should grant unto them, That at this instant of time that that place speaks of the whole Church in Jerusalem, or the number then of Believers were no more but that one place might have contained them all for the enjoying of all Ordinances (which I cannot do, for innumerable reasons, and some of them above specified) yet it doth not follow nor evince, that after there were daily such additions of Believers, and such multitudes of new Converts added unto the Church, that then also, one place or room could contain them all; and that they might still meet in one Congregation, and all together partake in all acts of worship. For there is a vast difference between one hundred and twenty names (for there was no more in this assembly) and in many ten thousands, which all the World knows could not be contained in any one place of Jerusalem to communicate in all the Ordinances, though that place had equalized the most magnificent Structure that ever the World yet saw; especially, they could not have all met there to edification, for they could not have all heard and understood: and we know that in the Church, all must be done to edification, and this would rather have hindered the mutual edification of the assembly, and have brought a confusion, rather then any profit or benefit unto them. But the truth is, the number of names here spoken of, if we will go to the genuine interpretation of the place, not to speak of the universal consent of all the learned Interpreters, who gather that in this assembly, the seventy Disciples the Lord Jesus sent out to preach through all Jude's, and all those other Ministers of the Gospel that had been Christ's, and Saint John the Baptists Disciples, everyone of the which was thought fit for learning and divine knowledge, to succeed Judas in his Apostleship and to be a Disciple; all these or most of them, or such like, were those that are included in the number of names. I say, to omit this Interpretation of all the most Orthodox Divines, and their universal agreement and harmony in their learned Commentaries about this portion of Scripture, the very words themselves following show they were select and eminent men, and men of note, and Disciples of longest standing; and all of them or the most of them Ministers and Preachers themselves; and were indeed the Presbyters of the Church, to whom with the Apostles, the power of ruling was committed; and who within themselves, and without the consent of the common multitude of Believers, had power to o • daine their own Officers, and that by their own authority as we may see, Vers. 21. 22. Wherefore, saith S. Peter, of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day he was taken up from us, must one be ordained to be a witness with us of the resurrection. And they appointed two, &c. and they prayed, &c. and they gave forth the Lots▪ &c. all businesses here were managed and carried in an Aristocratical and Presbyterian way, and all was done by a joint consent and the common council of them all. Here we find none of the multitude of the people, though Believers; here were no Women that gave forth their lots. Neither doth the Apostle Peter say, Men, Mothers, and Brethren; or Men, Women, and Brethren; or Men, Brethren, and Sisters; but Men and Brethren. For howsoever in the foregoing Verses it is said, that these (meaning the Apostles and Elders) all continued with one accord in prayer and supplication, with the women, and Mary the Mother of Jesus, and with his Brethren, by which they fitted themselves for the Ministry after they should receive the Holy Ghost; though I say, they joined with them in those duties of humiliation and prayer, which any women may do, in the society and company of godly Ministers: yet when they went about other acts of Church government, as choosing of an Apostle, then the Apostles and Elders only by themselves, to whom the power of the Keys was given, ordered that business, and left the Women to their private devotions, and their several employments: for in this action of giving forth their lots, there is no mention of the Women. And it is manifest from the Text it self, that this choosing of Matthias was at another time, and without all doubt, upon a set day for this purpose; for it is said Verse 15. And in those days Peter stood up in the midst of the Disciples, and said Men and Brethren. Here was only Disciples, Men and Brethren, and no Sisters. Till Pope Joans time, and our days, Peters Keys never hung at any woman's Girdle; and we hear not in Scripture that they had any voice in choosing of Church▪officers, and admi ting of members into the Church, or casting out of any, till these unhappy times; an usurpation not beseeming that Sex, as afterwards in its due place I hope to make appear. But this by the way.

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

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

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

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

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

I shall briefly run over them. Acts 2. 46. where it is related, that the Believers and new Converts continued daily with one accord in the Temple, and breaking bread from house to house. From these words the Brethren conclude, That the multitude of Believers was not so great▪ but that they might all meet in one congregation, and in one place, to partake in all acts of worship; for here in express words, the place where they met is specified, and it is said to be the Temple. I appeal to the wisdom of any learned man, or but of a rational 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 John the Baptist, and all that believed by Christ's ministry and miracles, and all that were converted by the Apostles, and the seventy Disciples before Christ's 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 Gospel, they might yet all meet in any one place or Congregation, to partake in all acts of worship, and to edification. I refer this, I say, to the consideration of any Learned man, or any intelligible Christian, whether this be an ingenuous way of arguing. I believe if one should argue against them after the same manner, they would laugh at him.

If one should thus dispute; Within these seven years, all the Independents continued daily with one accord in such a place, and they all met together in one congregation: 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 own honor, to speak but favourably of it, as will appear. For should I grant unto them, that at that time this place of Scripture speaks of, there had been no more Believers in Jerusalem, but those hundred and twenty names specified in the first Chapter of the Acts, and these three thousand new 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 several employments, and others in private, and they had the holy Communion or Sacrament in several 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 several 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 several houses and places, besides the Temple▪ and in those several 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 appear: and all that I now say is evident from the 41. Verse of the same Chapter to the 47.

But I say, should I silence my own reason, and suffer it to speak nothing; and should I 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 meet in one congregation to edify, and to partake in all the Ordinances, much less when there is so many thousands more added to them, that they could still meet in any one place or congregation? I think no man that hath not abdicated his understanding will so conclude. So that all men may see, not only the weakness 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 Sapphira were miraculously taken away, for lying unto the Spirit of God; It is said, That great fear came upon all the Church, and upon as many as heard these things. And by the hands of the Apostles were many signs and wonders wrought among the people, and they were all with one accord in Solomon's Porch. Ergo, say, they, the number of Believers in Jerusalem, was not so great, but that they might all meet together in one congregation; for the place where they did meet, is set down, viz. in Solomon's Porch: and it is further specified, That they were all with one accord in that place. This is their Argument faithfully and truly set down, and with the best advantage for their cause. But to speak the truth, this kind of arguing hath no force in it▪ neither doth it beseem grave men, to trifle thus, in the matters of God and Religion. For should I grant unto them, that all the Believers that then were in Jerusalem, and had been converted by John the Baptist, and by Christ, and all his Disciples, before the Passion and Sufferings of the Lord Jesus Christ; and the three thousand converted by the first Miracle and Sermon of Peter, after they had received the 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 Sapphira 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 yield 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 Gospel after the Resurrection there was such a great increase, and such a multiplication of Christians; all understanding, I say, persuades, that in the space of twenty years, there will be innumerable multitudes added daily to the Church, when the miraculous working of wonders with the same doctrine still continued▪ and with all, the same reason will dictate to any man, That then the whole multitude of all those Believers could not all meet together in one place, and in one congregation for edification, to communicate in all Ordinances. So that any judicious man, without the help of any great School-learning, may perceive the invalidity and vanity of such argumentations.

And truly were it not that they are Brethren, and that I desire in the spirit of meekness to deal with them, I would have made it appear, that it is so poor a way of disputing, that it did not beseem men of gravity, much less of learning; and that there were many ways to evade the dint of such reasoning, and to prove the nothingness of the Argument, and that by the words of the Text: the people there spake of, to be in Solomon's Porch, are to be limited and confined within the number of those that were converted by the last miracle, and some other new miracles of the Apostles, which they were then working in Solomon's Porch; for there is the place where the Apostles and they were together; and I do acknowledge, that as many as were then, and at that time, in Solomon's Porch with the Apostles, were of one accord. But doth this with any rational man conclude, that every Believer in Jerusalem, both Men and Women and all the Christians & Disciples in Jerusalem were then together in Solomon's Porch, and in one Congregation? I am confident that no wise man will think so; for without all controversy there were then such multitudes of Believers in the Church of Jerusalem, as neither many Porches nor many Temples could have contained their bodies, much less could they have all met in any one congregation to edify. But I say I will not deal with Brethren so rigidly as I might, and therefore wave many things that I might justly here utter.

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

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

Again, by multitude here is to be understood not a confused company going in a tumultuous way, but a considerable number of rational men of each differing and dissenting party, and such as were called and sent for by the Apostles, as it is commonly seen in those that go by way of complaint to petition to any council, they send a competent multitude of understanding and able men, to grace their cause and to manage the business: and not every particular and individual person, men and women to negotiate it, which could not be without mighty confusion, which was not in this multitude: and therefore by multitude and the whole multitude, we are to understand, that both those parties that came to negotiate this business, were well satisfied with the Apostles Order, and they obeyed it: but from hence if any man would infer and conclude, That everyone of the believing Hebrews, and every individual believing Greek, that was then in Jerusalem, and that all the Greek Church and all the Hebrew Church, both men and women, not one person excepted were all in one place together before the Apostles; the whole world would judge, that this man thatshould thus argue, were very much crazed in his brain: but much more would it argue a great imbecility of wit and judgment in any one, to conclude, That all the believers in the Church of Jerusalem were there: And unless they can so conclude, the Argument is nothing to the purpose, nor of any validity to evince and prove the Assertion of our brethren. But if I should yield unto the brethren, these two things▪ the first, That all the believing Greeks and all the believing Hebrews, none excepted, were all before the Apostles in one place: yet still this will follow, that all the believers of every several Nation were not in this multitude and number: for they had nothing to do in the business, for they were no parties; so that the Argument is nothing to the purpose, but a mere fallacy to delude unstable souls, and to make them believe that bladders are Lanthorns.

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

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

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

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

In the 2, 3, 4, 5, and 6. Chapters of the Acts, it is related how the holy Apostles employed themselves in their several Ministries, after they had received the gifts of the holy Ghost, & were endued with all power of working miracles, and had received the gifts also of tongues and languages; and the effects also of their Ministry, preaching, and miracles, are there set down at large: and it is specified, that by means of that first miracle, when all the people of several Nations heard the Apostles speak to them, everyone in their several tongues and languages (who were very well known to be Galileans) that they were amazed to hear the wonderful Works of God, and from their amazement it is said, they gave attention to the Sermon of Peter; the Sermon it self being there set down, and the effect of it, which was, That when they had heard it, they were pricked in their heart, and said unto Peter and the rest of the Apostles, Men and Brethren, what shall we do? Then Peter said unto them, Repent and be Baptized everyone of you in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost, &c. Then they that gladly received his word were baptized: and the same day were added unto them about three thousand souls. And they continued steadfast in the Apostles Doctrine and fellowship, and in breaking of bread, and prayer; And fear came upon every soul: and many signs and wonders were done by the Apostles: and all that believed were together, and had all things common: and they continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to the Church daily such as should be saved. Here we see, that by virtue of one Miracle and Sermon (God working with them) were added to the Believers, that Saint John the Baptist, and Christ and his Disciples had converted, and such as were formerly baptized, three thousand more; a great Miracle: all which, with the many other that were converted afterward are called but one Church. For it is expressly said, that the Lord added to the Church daily such as should be saved. We heard of the great multitudes, and of a world of such as believed in Christ, before this Miracle and Sermon. And can any man in reason conceive, that all these could meet in any one place or congregation, to partake in all acts of worship? But let us go on. In the 3. and 4. Chapter, by means of that Miracle that was wrought upon the Impotent Man, who was known to all the people to have been a Cripple from his Mothers womb, and through the powerful preaching of Peter, who exhorted them to repent and to be converted, that their sins might be blotted out, when the time of refreshing should come from the presence of the Lord, &c. It is said, that many which heard the word believed; and the number of those new Believers is there specified to be about five thousand men, which were also added unto the Church, and joined to all the former Believers; so that we have here eight thousand new Members added unto the Church, in a very little time: and this was a greater Miracle then the former. So that the Prophesy in the 110. Psalm, verse 3. was now fulfilled; That in the day of Christ's power, his willing people from the womb of the morning should be multiplied as the Dew upon the Earth. And which is not tobe passed by without due notice, It is supposed by the best Interpreters, and the most orthodox Writers, (and there is good reason for it) that these new Converts were Men, not Women and Children. And without doubt, these new Believers endeavored to convert their Wives, Children, Servants, and Neighbors: and there is good reason also why we should be induced to believe, that Truth, with such wonders and miracles annexed to it, should be as prevalent to convert Women, Children, Servants, and Neighbors, and whole Families; as errors and novelties, in these our days, are able to mislead those poor creatures, that are ever learning, and never come to knowledge; and the which are carried about with every wind of doctrine, and believe every new-borne truth (as they term it) and follow every New Light, and every new-found way, though it tend to the confusion of the Church and Kingdom. It is said of that man of Sin, that Son of Perdition, that he shall come after the working of Satan, with all power and signs and lying wonders, and with all deceiveableness and unrighteousness in them that perish, because they received not the love of the truth, that they might be saved, 2 Thess. 2. But to see people so deluded without Miracles, is a Miracle. So that those poor Women that are carried about with every wind of doctrine, from that truth that was taught by Christ and his Apostles, and confirmed by so many Miracles; and those that do and have misled them, have all of them a great deal to answer for. But this I speak by the way, conceiving that all those new Converts would endeavor, as the good Samaritan Woman did after her conversion, not only to bring their Wives, Children, and Families, but their Neighbors also, and whole Cities to the same faith. And I have that opinion also of all the Women and people of that Age, that they were as ready to embrace the truth, as the Women and people of this Age and in these our times are to follow errors. But let us now see what effects the other Miracles wrought upon the people that are related in the 5. C. as of Ananias & Sapphira his wife, who for tempting the Spirit of God, were both stricken downdead and gave up the Ghost; and the other Miracles wrought by the Apostles. It is said in Vers. 11. That fear came upon all the Church, and to as many as heard these things (& that to the rest, viz. the Scribes and Pharisees, the Maglinant party) durst no man join himself▪ And Believers were added unto the Lord, multitudes, both of men and women: Here come in the good Women now. And in Verse 26. it is said, that the Captain, with the Officers, brought the Apostles without violence (for they feared the people, least they should have stoned them.) It will not be amiss briefly to take notice of the several effects these Miracles wrought.

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

The second That none durst join themselves to the contrary party, the Pharisaical malignant crew.

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

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

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

But now I will pass on to the sixth chapter in the 1, 2, 3. and 7, verses it is said, That in those days, when the number of Disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in their daily ministration. Then the twelve called the multitude of the Disciples unto them, and said, It is not reason that we should leave the Word of God and serve tables. Wherefore brethren look you out among you seven men of honest report, and full of the holy Ghost and wisdom, whom we may appoint over this business. But we will give our selves contiunally to prayer and to the ministry of the Word, verse. 7. And the Word of God increased, and the number of the Disciples multiplied 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 Devil, who when he cannot by all his wiles and stratagems assault the Church without, then he labors to assail it within, as here with civil discords and differences among brethren: and in other Churches in all ages even in, and from the Apostles times, by dissensions 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 ruin upon them all. And thus he began with the Church of Jerusalem, raising a controversy between the Hebrews and the Greeks, who complained That their widows were neglected in the daily ministration; as either that they were not made Deaconesses, as the widows of the Hebrews were, or that there was not an equal distribution of the Alms, 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 everyone should have need, Acts 2. verse. 44, 45. chap. 4. v. 35. And this their supposition was the cause of that controversy.

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 down unto them, by the Apostles and Presbyters in Jerusalem. Here I say, the whole Presbytery and College of the Apostles determined the business; neither do we read, that the Assemblies of the Hebrews and Greeks at Jerusalem, or the Church of Antioch, pretended their own Independent authority, though several 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 privileges unto themselves, but they all appealed unto the Presbytery at Jerusalem, as the supremest Ecclesiastical Court, and freely submitted themselves to their arbitrement, and to the Order they set down, as the story specifieth.

The third observable is, the employment in which the Apostles were all taken up, and the effect of it; and their employment is said to be continuing in prayer and the Ministry, and preaching of the Word; and the effect of this their Ministry was, That the Word of God increased, and the number of the Disciples multiplied 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 daily 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 Jerusalem, 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 several Congregations and Assemblies, if they would avoid 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 several Arguments, and then go on to the ensuing history. And out of all these six chapters I thus argue.

Where there were eight thousand new converts, besides women and children, by virtue of some few miracles and Sermons, after Christ's Resurrection added to the Church of Jerusalem, and the society of believers, besides those that were convertedby John the Baptist and Christ and his Apostles Ministry, before his suffering; and to the which also there were afterwards great multitudes of Believers both of men and women, and a great company of the Priests joined; in so much that they kept the very Officers and Soldiers in awe, and stru • k a fear and terror 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 Christ's Resurrection added to the Church and society of Believers, 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 Believers both of men and women, and a great company of Priests also joined; insomuch as they kept the very Officers and Soldiers in awe, and struck a fear and terror 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 believe that any rational 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 affirm this, is to fight against common reason and daily experience. For the Minor, it is proved by the several 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 wonderful thing, that there should be any man now living in these days of light and knowledge that should be either so ignorant or erroneous as to gainsay it; and yet learned Master Knollys in his moderate answer as he calleth it, pag. 8. and 9. replieth and answereth to it, by denying the Minor of my Syllogism for very slender reasons as his custom is after this manner: I will give you his own words which are these.

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

What man but of ordinary capacity, that had but cursorily read over my Arguments, would not have observed the truth so plain and evidently laid down in them▪ and confirmed with such reasons, as he would not only have been well satisfied therewith, but would have judged it either great blockishness in any and apparent ignorance to have yet doubted of it, or great temerity and conscientiousness of spirit to have gainsaid such evident demonstration of verity? And yet Mr. Knollys out of the sublimity of his learning, being a confident Disputant, not only confutes me, but repels the very Scripture it self, and resists the Spirit of God, which is usually with him and his Complices, and all out of the spirit of error and contention to maintain their several factions. So that it may be admired, that such men are not abandoned and abhorred of all people truly fearing God, especially, when they see their whole study and endeavor, is, to delude and seduce poor silly creatures. But I desire the Reader here deliberately to weigh and consider what the man saith; he denieth that there is any mention in any Scripture quoted by me, of eight thousand new Converts, besides women and children, whereas in the second Chapter of the Acts which I cited, there is mention made of three thousand added to the Church by the first Miracle and Sermon of the Disciples, and this Master Knollys himself doth acknowledge, pag. 8. of his Pamphlet. His words are these. To whom were added, viz. to all those that were converted before by Johns and Christ's Ministry about three thousand souls, &c. Here he confesseth there were three thousand souls added to the Church; neither is there any mention of women amongst them; and in the fourth Chapter he likewise acknowledgeth, that the number mentioned there, is five thousand. His words are these. For the Reader may consider, that the number of them there mentioned, are but five thousand. Thus he. Now all the world knows, that three thousand and five thousand are eight thousand, and the Scriptures quoted by me made mention of these eight thousand, what so ever M. Knollys saith to the contrary. So that no man of understanding, can doubt of the truth of what I asserted. For that which is confirmed by the testimony of the holy Scripture, were it single and by it self, ought by all Christians to be believed; but that which hath both the holy Scripture, and learned Master Knollys his own witness to confirm it, that he cannot with any good reason deny, but that there was three thousand souls at the first Miracle and Sermon of the Apostles after Christ's Ascension added to the Church, and five thousand after, both the Holy Scripture affirmeth, and Master Knollys acknowledgeth it: Ergo, there were eight thousand new Converts added unto the Church at Jerusalem: for these were distinct actions or effects of the Ministry of the Apostles, and produced at several times, and upon several occasions, from the Miracles and preaching of the Apostles: for otherwise they would not have been taken such notice of as such wonders, and have been so distinctly set down with all the several circumstances both of time, place, and persons; neither would there have been such running and going, questioning and consulting about that business, by the Magistrates and Officers, as there was, if some new and strange thing had not happend and fallen out: for men do not usually wonder at ordinary occurrences. Now when the holy Scripture relateth this new miracle in the 4. of the Acts, as an unexpected thing and suddenly happening & as a matter of great admiration & astonishment, yea of terror to the enemies, from the curing of the Criple, & from the preaching of Peter & John, & asserteth withal, that many which heard the word, believed, & the number of the men was about 5. thousand, v. 4. It is apparently evident, that as this was a new act & distinct from the former: so that the conversion of these five thousand, was a new effect and distinct one from the former, and is of purpose set down by the holy Ghost by it self severally, to be taken notice of as a matter of more admiration than the conversion of three thousand, by how much it was a greater work of the Spirit of God, by another miracle and Sermon, to convert five thousand, then three thousand. And without all controversy, it was thus recorded with all its circumstances for this very end, that it should forever be taken notice of, as a distinct miracle and work of wonder from the former. For the holy Ghost is very accurate in the relation of it, and very careful that there should be no mistake in the whole business: for in express words and terms it is said, Notwithstanding all the opposition that was made by the Priests and by the Captain of the Temple, and the soldiers, to hinder the preaching of the Word, and to smother this miracle, yet many of them that heard the word (saith the Scripture) believed. And that there might yet be no mistake or fallacy in the story and narration, the very sum and accompt of those that were converted and believed by reason of this last miracle and Sermon, is specified, particularized, and set down in these words, and the number of the men, (viz. that believed, saith the Scripture) was about five thousand. So that the Scripture it self sets down the number and calleth them men, and not women and children. And it is very safe always to speak as the word of God teacheth us. So that to any intelligible Christian, there can be no doubt or scruple any longer left about this point. For that which God himself hath dictated by his holy spirit and recorded in his holy word, we may not gainsay; but God hath dictated by his holy spirit and recorded it in his holy word that the multitude that was converted and believed upon that new miracle and preaching of Peter & John was about five thousand men; Ergo, it is not to be gainsaid but to be believed and received as an everlasting truth by all Christians. For as I said before, this was a new effect or a new act and distinct and different from the former; and therefore these five thousand are to be considered by themselves and apart. Now five thousand and three thousand put and joined together make up eight thousand, which were all added to the Church, to all the former that were converted by the Ministry of John the Baptist, Christ and his Disciples in Christ's life time; and therefore there is no mistake in my addition as Mr. Knollys fondly and childishly concludes: and his reasons by which he would prove my mistake, are as vain and senseless. For (saith he) some of the three thousand (may be) were women, and how can the Doctor say there were eight thousand new converts besides women? Take notice I pray of the vanity of his expression; Some of the three thousand (saith he) may be were women: and it may be they were not, and it standeth with as good reason they were not, as any he can bring to prove they were, although I did not set it down as my own opinion, but said only, That it was the judgment of many learned men, that all those eight thousand that were converted by those two miracles and Sermons were men, and not women and children: and therefore Mr Knollys here commits a double error: first, in making that my opinion and ascribing that to me which I only then related as the judgment of others, and then left it in medio; that is his first error; his second is worse: for whereas the Holy Scripture saith, that there were three thousand souls added unto the Church by the first Miracle and Sermon, and five thousand by the second, in the fourth of the Acts, Master Knollys peremptorily affirmeth they were but five thousand in all, & so gives the Spirit of God the lie; who declares there were three thousand at one time, & five at another added to the Church. But if there were but 5. thousand in all, as M. Knollys asserteth, then by his own acknowledgement they were all men and not women; and so then I had committed no error, neither can M. Knollys convince me of an error if I had said it as my own opinion that all those that were converted by those two Miracles, had been all men, and not women and children: For, for the five thousand, the word of God saith they were all men and not women, the words are these in the Original, 〈 in non-Latin alphabet 〉 : the number of men (according to Master Knollys his own interpretation) was five thousand; and if there were five thousand men, then not women. And we find in the Holy Scripture that the word 〈 in non-Latin alphabet 〉 , is always taken for men, as we may see it, Matth. 15. verse 38. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , and they that did eat were four thousandmen, besides women and children. So that amongst these five thousand by the testimony of the holy Scripture, and in the judgment of Master Knollys & by his own interpretation they were all men and no women; now then if all the whole number of Believers that were converted by those two Miracles and Sermons mounted in all but to five thousand, as Master Knollys affirmeth they did not, and were all men as he accordeth, to what purpose then doth he raise a new and needless cavil against me, because I said that it was the opinion of many learned men that those that were converted by these two miracles and sermons were all men and not women and children: For I did not as I said before, relate it as my own judgment, neither did I say there were no women amongst those eight thousand, but that it was the opinion of the learned, that they were all men only, and not women and children. But were I of as contentious a spirit as Master Knollys, and that it tended to edification, I could bring better reasons to prove they were men only and not women, then either he or any of his Fraternity can produce to the contrary. But Mr. Knollys himself seemeth but faintly to assert that there were any of them Women and Children: for he saith, it may be some of the 3. thousand were women, & thus he trifles in his answer to my first Argument, saying, it may be there were no more Believers in Jerusalem at the Feast of Pentecost but the hundred and twenty names. Now all the learned know, that to say, it may be there were some women, makes no real conviction of a mistake, it is but a naked and groundless supposition of a mistake, especially when there may be many solid reasons produced to prove they were all men and no women and children.

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

And now I come to his second reason, by which he labors to evince and prove they were not converts & believers, which I hope to make appear to be not only groundless, but to be most impious and wicked, as giving the Spirit of God the lie and indeed destructive to their own tenets and principles. His words are these.

These five thousand (saith he) are only 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 five thousand. Thus Master Knollys.

For my own particular, I stand astonished at the vanity, senselessness and wickedness of the man; for his words are not only against the light of reason and the judgment of all the learned, and the very opinion of the Independents themselves, who hold that they were all converts and believes, but they are contradictory to the Spirit of God, giving the holy Ghost the lie as I said before; for the Scripture saith notwithstanding all the resistance and opposition made by the enemies of the Gospel to hinder the work of the Ministry: and notwithstanding all the persecution that was raised against them for this very end, I say notwithstanding all their endeavor, 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 down contrary to Master Knollys his errors.

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

Secondly, the number of those that believed, is there in terminis set down 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 lie and oppose the truth it self upon all occasions.

The second, that there were more believers in the Church of Jerusalem, then could possibly all meet 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 besides women and children; for the Scripture maketh mention of no women nor children newly added to all those that were converted by John the Baptist, and by the ministry of Christ and his Disciples in Christ's life time, and all they were innumerable: for all Jerusalem went out unto them and were baptized, besides the many other thousands that the Scripture recordeth were daily added to these, all which I say could not possibly meet in one congregation to edification. And the truth of these conclusions I am most assured, will appear so clear in the judgment of all the learned as they will 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 hindering of the work of reformation so much to be desired.

But before I pass 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 form, (for this Church at Jerusalem was such an one by the confession of all the Independents) although they be not all visible Saints, but many of them unbelievers, Jews and Infidels, and be not true converts; and that for the moulding up of a true Church after the new testament form, it is not absolutely necessary that they should be all visible Saints; for here Master Knollys says they were mixed 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 molded 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 fabric of Independency, I leave it not only to the judgment of the learned of the congregational way (if there be any such) but to the censure of the seven new churches of which he is one of the pastors, and another 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 add, that if any credit may be given to his words, there will then be no certainty in anything 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 Believers; and howbeit many of them believed, yet it is not said the five thousand believed. So that if he may be credited, all that the holy Scripture hath related unto us concerning the conversion of these men is a mere fable: for the Scripture saith they believed, and he affirmeth the contrary, and saith they were only called men and not converts not believers. Whether this fellow therefore ought not to be cast out of the seven Churches, and out of all the Churches of the world for this his wickedness and temerity, I leave it to the judgment of all the learned, either dependents or independents. and so I will pass to his other good stuff which in its due place you shall meet with. But in the mean time out of all the above quoted places of Scripture, I thus farther argue.

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

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

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

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

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

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

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

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

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

Besides, the Sacrament of breaking bread is no Temple-ordinance; and therefore could not be adminis •• ed in the Temple with the safety of the Christians and Believers: for if they were so highly displeased with the Apostles, for preaching Jesus and the Resurrection, in the Temple, as it appeareth Acts 4. 2. They would not have suffered them to have administered 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 legal rights? Surely the Jews 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 daily brake bread together, and that in several 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 several chambers or rooms. So that what is done and spoke in the one, the other knows nothing of it, so that they are still several congregations: as under the roof of Paul's there are diverse meeting▪places where Men may partake in all Ordinances, and they are called several Churches; and they that meet there several congregations, though under one roof: for the distinction of the places under one covert, makes always a distinct assembly, as it is daily seen in the several Committees at Westminster; where every Committee of both Houses have their several rooms and equal authority, and are yet all but one Parliament, though distributed into so many several assemblies. So here, they had several assemblies, and that in several houses, as is declared: and reason it self, without any testimony of holy Scripture, will persuade this: for the Apostles they all preached, and that daily; and they must have several rooms to preach in, to avoid confusion: for all things in the Church must be done in order, and they must have several auditories or assemblies, or else they should preach to the walls: so that if the Apostles would all preach; and the people all hear, of necessity they must be distributed into several congregations and assemblies, to avoid disorder; and that there were several congregations and several assemblies, the places above specified do declare and tell us. So that there is no man that resolves not to oppose all truth that is contrary to his received opinion, but may evidently perceive that there were many congregations and assemblies in the Church of Jerusalem, and yet they all made but one Church, and were governed by one Presbytery; as the many Committees in both Houses are in divers rooms, and make divers assemblies, and have equal power and authority among themselves; and yet they all make but one Parliament; and all those several Committees are governed by the joint consent of the Great Civil Presbytery of the Kingdom, 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 believers in the Church of Jerusalem 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 proof of his Minor proposition, which is his manner of discoursing through his book.

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 express words declare, that there were divers assemblies and congregations of believers in the Church of Jerusalem. The Scriptures quoted do in express words declare the contrary to what the Doctor would prove. For Acts the 2. verse 42. 46. All that believed were together, and they continued with one accord in the Temple. And Acts the 3. 11, 12. it is expressly said, that all the people can together to them, in the Porch which is called Solomon's. Acts the 5. 12. And they were all with one accord in Solomon's Porch. So that these Scriptures produced by the Doctor to prove that there were divers assemblies and congregations of believers in the Church of Jerusalem, who met together in several places at one and the same time, upon the first day of the week where they did partake in all Ordinances, do expressly prove the contrary, to wit, that the Apostles▪ and all the Believers in the Church of Jerusalem met together with one accord in one place, to wit in the Temple and in Solomon's Porch, and brake bread from house to house, 〈 in non-Latin alphabet 〉 domatim, not 〈 in non-Latin alphabet 〉 per singulas domos, and thus they did 〈 in non-Latin alphabet 〉 quotidie day by day, and they continued steadfast the Apostles doctrine, and fellowship, and in breaking of bread and in prayers, and all that believed •• re together: Acts the 2. v. 42, 44, 46. Yea the Doctor himself saith in his Minor proposition, the latter part of it, That the Apostles and all the Believers in Jerusalem did continue daily 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 entreat him that he would but look 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 proof of what I say, as he affirmeth, and whether I have not both Scripture and reason for what I say through my whole book; and if he shall upon mature examination perceive that I have good authority for what I say, then let him judge whether or no M. Knollys & all his complices that thus upon all occasions traduce me, be not a generation of the accusers of the brethren, and whether both Mr Knollys and all his confederates be not a company of calumniators & raylors, and Liars rather then Saints. For I bless God I have both Scripture and sound reason for all that I say, and I speak it here in the presence of the great GOD, that if I had ever seen the least ground of truth, in all the Scripture of truth, for what they of the congregational way hold about their Church, I would rather have suffered any misery in the world then ever have opened my mouth against their way, much less have written against it; but finding it not only a novel Opinion, but heretical & indeed the very source of all heresies and errors, and of dangerous consequence, and such an one that if it be not speedily looked unto, will not only bring down the plagues and judgments of God upon the Nation, and overthrow all the Christian Religion and all power of godliness, but all government in Church and State through City and Country and bring a miserable desolation and utter ruin upon the 3 Kingdoms, which God of his infinite mercy and goodness prevent.

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

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

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

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

But I cannot grant all this, for it would be against all reason, and contrary to daily experience, which tells us, that eight thousand men cannot meet in any one Congregation to partake in all acts of worship to edification. Yea, if I should grant this to Master Knollys, both he himself and all his Fraternity would laugh at me, & all learned men would conclude that I were indeed a mad man, as my brother Burton speaks of me; for it is most certain, that all the Believers and Converts in the Church of Jerusalem did never all together partake in all Ordinances, and in all acts of worship, either in the Temple, or in Solomon's porch: for we never read that they either baptized or brake bread in either of them: neither would the Magistrate have ever endured, or suffered it, and yet both these were the discriminating, and sealing Ordinances, by which all Christians were distinguished from Jews and Gentiles, and all Vnbeleevers, and it is well known that there was no room in any private house that could contain such a multitude to partake in all Ordinances to edification (and this my brother Burton accordeth to, saying in express words, that there was no room or place large enough (to contain them all) and the very Scripture also is clear in this point in many places. Yea, Master Knollys assenteth to this, though he takes no notice of what he says at any time. But because he perhaps will believe himself rather then me, and because also his Followers and Scholars will give credit to his words, rather then to any reasons produced by me, let them I pray hear what he saith.

The Apostles and all the Believers in the Church of Jerusalem (saith he) met together, with one accord, in one place, to wit the Temple, and in Solomon's Porch, and brake bread from house to house 〈 in non-Latin alphabet 〉 Domatim, not 〈 in non-Latin alphabet 〉 per singulas domos, and thus they did 〈 in non-Latin alphabet 〉 quotidie, day by day, and they continued steadfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayer, &c.

These are Master Knollys his own words.

From the which all learned men may easily perceive the force of truth, and the weakness and feebleness of error: for whiles the man labors, to enervate my Argument, he contradicteth himself, and the holy Scriptures, and overthrows his own Principles, and confirms my opinion; for by his own words it is evident there were many Congregations and Assemblies of Believers in Jerusalem which he stiffly denied. For (saith he) The Apostles and all the Believers in the Church of Jerusalem met together with one accord in one place, to wit, the Temple, and in Solomon's Porch, and brake bread from house to house. I desire the Reader to take notice of his expression, and see if there be not only a flat contradiction of himself, but a full confirmation of what my Argument proveth, viz. that there were many Congregations of Believers in the Church at Jerusalem, which he peremptorily denied. For saith he, they met together day by day in the Temple, that is one place, and in Solomon's Porch, that is another place, and they brake bread from house to house, that is in innumerable places more; so that for one place we have many assigned by him; for they communicated in all those houses, in all acts of worship; for they never brake bread or baptized but they had the word also preached; for the Word and Sacraments were to go together, so that where the one was, there was the other, and they neither baptized nor brake bread in the Temple; and a few houses could not contain such a multitude of people: and therefore says Master Knollys, they brake bread from house to house, and that daily, or day by day; now we know that they in those days brake bread always in the evening, so that about one and the same time there was every day, or at least every first day of the week innumerable Congregations and several Assemblies, and that at one time in every house at Jerusalem; and all this I learn from Master Knollys, which saith, that they brake bread daily from house to house, that is they had several Congregations in several houses: Ergo, if Master Knollys be worthy of credit, or if any belief may be given to his words, there were many if not innumerable Congregations of Believers every day in Jerusalem, and so he confirms my first Proposition which he hath taken so much pains to confute, and declares unto the whole world that he is a man void of all reason and honesty; and truly if such a worthless Fellow had his due deserts for his seducing of the poor people, he ought severely to be dealt with; and this might suffice to have answered to Master Knollys, but there yet remains one whibling cavil made by him to be answered unto, who learnedly distinguisheth between 〈 in non-Latin alphabet 〉 that is between house and house, and houses by houses, and would persuade the world that there were some great Mystery, or at least some vast difference, between 〈 in non-Latin alphabet 〉 house by house, and 〈 in non-Latin alphabet 〉 houses by houses; whereas indeed if we consult with the Original and with all Interpreters and translations, we shall find that they are all one, and that they translate the word in the singular number after the same manner, and with the same expressions, or with words equivalent unto them that they do the plural, making no difference between them; and although I never doubted, but that the word 〈 in non-Latin alphabet 〉 house by house, or in every house, was the same that 〈 in non-Latin alphabet 〉 , houses by houses, or in all houses; for so they may be translated if we stand rigidly upon the word, though the sense and meaning be the same as we shall see by & by: but I say though I never made any scruple about the translation since I had acquaintance with the original, yet for farther satisfaction I have consulted with all the Interpretations and translations, both in the Latin, French, Italian, Spanish, Dutch, English that I could meet with, and I find them all agreeing in this, that they translate 〈 in non-Latin alphabet 〉 in the singular, and 〈 in non-Latin alphabet 〉 in the plural after one and the same manner, and with the same expressions, and in the same words many times, or in language intimating as much, as they that render and translate the plural 〈 in non-Latin alphabet 〉 per domos, translate the singular likewise 〈 in non-Latin alphabet 〉 • ira domos, rendering the word both in the singular and the plural, always in the number of multitude: and they that translate 〈 in non-Latin alphabet 〉 in the singular domatim translate the plural 〈 in non-Latin alphabet 〉 domatim likewise, as they that will consult with all the Latin Translations upon the second of the Acts, and the 46. verse, and the 5. of the Acts, and the 42. verse, where the word 〈 in non-Latin alphabet 〉 is used in the singular number may see; Again if they will turn but to the 20. Chapter of the Acts, and the 20. verse, there they shall find 〈 in non-Latin alphabet 〉 in the plural translated after the same manner the singular is by all the Latin Interpreters, that is as they did render and translate the word in the singular, so they translate it in the plural, making no difference in their significations but taking them as all one: and so in our English translation, Acts the 2. v. 46. there they translate 〈 in non-Latin alphabet 〉 from house to house, and in the 5. Chapter, verse the 42. they render 〈 in non-Latin alphabet 〉 in the singular in every house, and in the twentieth of the Acts, and the twentieth verse, where the word is in the plural 〈 in non-Latin alphabet 〉 they render it there from house to house, as they did in the singular, never making any difference between the singular and the plural; and so the Italian renders the singular number 〈 in non-Latin alphabet 〉 in the fifth of the Acts, verse. 4 • . per le case, and in the 20. of the Acts, v. 20. 〈 in non-Latin alphabet 〉 in the plural, he translates it likewise per le case, making no difference between the singular & the plural as the Holy Ghost doth not, and the same I might show out of all the Interpretations. Now it is well known that 〈 in non-Latin alphabet 〉 in Greek when it is joined with the accusative case, it often, if not ever signifies in or through, and being joined with a word of the singular number, it signifies as much as if it were joined with the plural, as we may see it in the 8. of Luke, verse. the 1. where 〈 in non-Latin alphabet 〉 is rendered through every City. He went (saith the Interpretation) through every City preaching, or he preached in every City, or in all Cities, or through all Cities; and so in the 1. of Titus, where Saint Paul saith, that he left Titus in Crete that he should ordain Elders, 〈 in non-Latin alphabet 〉 that is translated in English in every City, and by Master Knollys himself oppidatim City by City, which is as much as in every City, or in all Cities, or through all the Cities of Crete, and in the fourteenth of the Acts, verse 23. it is said when they had ordained them Elders, 〈 in non-Latin alphabet 〉 Master Knollys himself translates the singular there per singulas Ecclesias, in every Church, that is to say in all or through all Churches; these are his own words, as you may see it in the third page of his wise Pamphlet. So that when it makes for his turn he can make no difference between the singular and the plural; yea he translates 〈 in non-Latin alphabet 〉 domatim, that is house by house, which is as much as 〈 in non-Latin alphabet 〉 as houses by houses, and per singulas domas, for he that saith 〈 in non-Latin alphabet 〉 man by man, says as much as men by men; and therefore he plays the Iugler, and cheat thus to cloud, the light, that he may put off his base wares the better, and to darken the truth with his trifling about words, & all this to show to the people that he hath some skill in the Greek and Latin, because he can write the words out of the Text, which every School boy can do. But I pray see how the poor creature troubles himself in beating the air; he saith it is in the Original 〈 in non-Latin alphabet 〉 domatim, they brake bread from house to house, but it is not 〈 in non-Latin alphabet 〉 per singulas domos, that is to say they did not break bread in all houses, or through all the houses; Ergo, there were not many Congregations in Jerusalem, which is a mere wickedness in him to trifle thus: for he himself a little before translates 〈 in non-Latin alphabet 〉 per singulat Ecclesias, and here he would make a great difference between the singular and the plural: when notwithstanding in the Original there is none: for in the twentieth of the Acts, v. 20. there the Holy Ghost saith 〈 in non-Latin alphabet 〉 in the plural, which is all one with 〈 in non-Latin alphabet 〉 , but if Master Knollis Interpretation be good, that when the word is used in the plural, it signifies many Congregations and Assemblies, then in the Church of Ephesus by his own confession there were many Congregations, and yet they all made but one Church within that Precinct; and doubtless so it was in Jerusalem, there were many Congregations there, and yet they all made but one Church: and the truth is so evident, that Master Knollys his own interpretation of the word 〈 in non-Latin alphabet 〉 in the singular will carry it: for he translates it domatim, house by house. Now I appeal to any intelligible man, that knows but the English tongue, or any other language, where civility dwells, and barbarism is banished; whether or no, when the Magistrate sends Messengers or Officers to search for any Delinquents, and gives them in charge to search through such a street house by house, I demand I say, whether the Messengers by this their warrant are not in joined to search every house in that street, & whether house by house be not to be understood every house and all the houses in that street: and when the Officers return again to the Magistrate, & relate unto him that according to his command & order they have diligently searched house by house through the street, do they not I pray in this acknowledge that they have searched every house in that street yea all the houses? all men that know anything in reason, know, that house by house, in every street, or in every City, is as much as all houses in that street, and in all houses in that City. Now when the word of God says, Acts 2. that the Christians in Jerusalem and Believers brake bread from house to house, and when in the 5. of the Acts, v. 42. it is recorded, that the Apostles daily in the Temple, and in every house, or from house to house, or house by house (as Mr. Knollys would have it) ceased not to teach and preach Jesus Christ▪ It is manifestly apparent that in every of those houses and in all those houses they had an Assembly or Congregation of believers, and for ought anything can be said to the contrary, there might be as many congregations then in Jerusalem as they had Ministers and Pastors there which were in abundance: For none but the Ministers might administer the Sacrament of Baptism and the Lord's Supper: the Apostles and the Ministers of the Gospel only had the charge to feed Christ's sheep and Lambes, so that the sheep and lambes were not to feed their Pastor? Now all the people under them were either sheep or lambs, and they were not to intermeddle in those holy Ordinances to administer them, though they might receive them from them; and therefore what the holy Word of God relateth to us, that we are bound to believe: but the holy Word of God relates unto us that in Jerusalem, and that in the very infancy of the Church, they had congregations and Assemblies every day in many several houses at one time; yea in every house. Ergo, there were many Assemblies and Congregations of believers in the Church at Jerusalem, and that in the very infancy of it: and this Master Knollys doth acknowledge; for he confesseth they had their meetings day by day, and house by house, that is to say every day and in every house they had their Congregations in Jerusalem, and so he is constrained to confess that which he had so often and peremptorily denied: but such is the force, power, and efficacy of truth as it will break out of the mouth of the enemy and fly in their faces: for Master Knollys doth confess, that besides their meetings in the Temple and in Solomon's Porch, and that daily, they had their meetings also house by house Domatim, so that their meetings and congregations in Jerusalem were numberless, if they were from house to house. But if neither the Scripture, nor his own confession, can convince his error, at least let his own Words take some place with him who in the 23. pag. of his learned answer hath these expressions. Some godly and learned men of approved gifts came to sojourn in this city, and preached the Word both publicly and from house to house, and daily in the Temples, and in every house they ceased not to Teach and Preach Jesus Christ, and some of them have dwelt in their own houses and received all that came unto them &c.

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

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

And therefore if we look into the Church of Jerusalem as she was in her youth and in her most flourishing age, we shall find her consisting of divers Congregations and many Assemblies, and all them governed by a Common Council and joint consent of a Presbytery, which must be the pattern of all Church Government to the end of the world, if we will in our Reformation conform ourselves to God's Ordinance and to the first constitution.

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

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

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

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

And I have very good reason to induce me to believe, That this persecution did not extend to all Christians promiscuously, and that all the Believers were scattered and dispersed except the Apostles, as our brethren conceive. For if we consider the usual method of the persecuting Jews, and the manner and custom of all the enemies of the Church in all ages, we shall ever observe that they chiefly aimed at the taking away and extirpating of their teachers and Ministers, and those that instructed them. So the Jews malice was greatest against the Prophets in all ages, as we may see Matth. the 5. verse the 12. For so they persecuted the Prophets: and in the 23. of Matthew, our Savior saith, verse 29. Woe unto you Scribes and Pharisees hyprocrites, because ye build the tombs of the Prophets, and say, if we had lived in the days of our Fathers, we would not have been partakers with them of the blood of the Prophets; and therefore ye witness unto yourselves, that ye are the children of them which killed the Prophets. Wherefore behold I send unto you Prophets, and wise men, and Scribes, and some of them you shall kill and crucify, &c. Here our Savior Christ declares what method they had formerly used in their persecutions; and that was chiefly to persecute their teachers, and what method they would for the future take, and that was principally To kill and crucify, the Prophets, Wisemen, and Scribes; which Prophesy of Christ, was here in this persecution manifestly fulfilled: for here it is said, They were all (viz. their teachers) scattered abroad and persecuted, except the Apostles. It was I say ever the method and custom of persecutors to aim principally at the rooting out and taking away of those they supposed were ablest to teach and instruct the people, and this enraged them against John the Baptist and Christ himself; and that made them at this time so mischievously to persecute their Ministers and Teachers. Neither do I read in all the New Testament, before thss persecution, that as yet they were come to the massacring of the common people; they had slain the Lord of Life, and stoned Stephen; and after in the 12. of the Acts we read, How Herod slew James, and because it pleased the Jews, he proceeded to take Peter: they always had their eyes upon their teachers and hailed them to prison, as they did Peter and John in the 4. of the Acts; but for the people, the only punishment they under-went, till this persecution, was this, That they were cast out of the Synagogues, if any of them did publicly profess Christ.

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

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

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

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

Neither can we imagine that the Apostles that were the Pastors of the flock of Jesus Christ, and to whose care he had committed his sheep and his Lambes, with a special charge that they should feed them, would relinquish their care and choose rather to dwell amongst a company of Wolves, from whom they could expect no fair measure, then amongst the sheep: But in that all the Apostles still remained in Jerusalem, I rather gather, and that without all controversy, they continued there for this very purpose, that they might comfort and support the Church there, and refresh the Believers in this heat of Persecution, when they wanted the help of their other faithful Ministers and Pastors.

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

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

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

Where there were such multitudes of believers of all Nations and Countries, still remaining even in the hottest time of persecution, as had for many years employed and continually taken up above an hundred painful Ministers and Teachers, there they could not all meet together in any one place or room, but of necessity must be distributed into divers Congregations and assemblies, if they would all be edified; and much more now they were forced unto it, if they would avoid Persecution, and provide for their own safety: But in the Church of Jerusalem in the hottest time of Persecution, there were such multitudes of Believers of all Nations and Countries still remaining, as had for many years employed and continually taken up above an hundred painful Ministers and Teachers: Ergo, they could not all meet together in any one place or room: but of necessity must be distributed into divers congregations and assemblies, if they would all be edified, and much more now were they forced unto it, if they would avoid persecution, and provide for their own safety.

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