The Due Right of Presbyteries, Chapter 10 · Section 2
The Doctrine of the Presbyteriall Churches of Jerusalem, Corinth, Ephesus, Antioch, vindicated.
VVEe are convinced from the numerous multitude of beleevers, and the multitude of Pastors at this famous and mother Church of the Christians at Jerusalem, to beleeve the frame and mould was presbyteriall, and that it cannot bee so much as imagined or dreamed that it was moulded to the patterne of one single Congregation which could all meet foreign into one place.
The frame of an independent single Congregation is such as no more doe meet ordinarily in one house, then may conveniently bee edified, in partaking of one Word, and one breaking of bread, that is, one Table at the Supper of the Lord; nor can wee imagine that the first mould of a Christian visible Church was so inconvenient as that it crossed edification and conversion, which is the formall effect of a Church-meeting: Now the multitude was such as could not, neither morally; nor physically, meet in one house. For at one Table many thousands and multiplied thousands could not meer and therefore consider their number; they were, Act. 1. a hundreth and twentie met in one place, but I shall not bee of the opinion that this was all, seeing, 1 Cor. 15. 6. Christ after his resurrection was seene of Cephas, then of the twelve, after that hee was seene of above five hundreth brethren; then in one day at one Sermon about three thousand soules, Act. 2. 42. and ch. 4. 4. though they were apprehended who preached the Gospell, yet many of them which heard the Word beleeved, and the number of the men was about five thousand. I deny not but worthy Calvin saith, id potius de tota ecclesia, quam de nova accessione intelligendum, this was the whole number including the three thousand that were converted, c. 2. but first hee saith, Potius, hee inclineth rather to this opinion: but secondly the Text saith of those which heard the word, it would seeme to mee, at the second Sermon of Peter, and aAugustine,: rac 39. in Ioan.Augustine, bChrysostom. hom. 1. hom. 33. in Matth.Chrysostome, cBeda in Act. 10. 5. Matth. 14.Bed…, dBasilius homil. Ps. 115.Basilius, eOecu…enius, in loc.Oecumenius, fHieronymus in Esa. c. 1. et c. 11. in illa adjiciet dominus secundo manu…n.Hieronym. gIreneus, l. 1. c. 11.Ireneus make this number divers from the former, so doe hCornelius a lapide, diversa pro… sus sunt hae e quinque millia, a tribus millibus prima concione conversis, c. 2.Cornelius a Lap. iSalmer… in loc. distinctus numerus ab illo c. 2.Salmeron, kStaplet. in Antido. Apostolic. c. 4.Stapletonus, (l) Sanctius, mLorinus non in tribus millibus computanda haec millia.Lorinus, nLyran. in loc.Lyranus, oCajetan. in loc.Cajetanus; but we shall not contend about the matter, nor yet whether the word foreign includeth women, which it often doth in the Greek, as foreign and foreign in Demosthenes doth also; yet the wisdome of God in the Apostles cannot admit us to imagine that five thousand could ordinarily meet to the Word, Sacraments, and government in one house, and after this many thousands were added to this Church.
1. Our brethren say, it is one thing to say that they could not meet in one place by reason of extrinsecall impediments of persecution, and through want of a capacious and large roome, and another thing to say, that it was unpossible that they could bee one Congregation, and meet in one place, for though wee prove they could not meet because of persecution, wee doe not prove that they were so numerous that they could not conveniently meet in one place.
Answ. Though it bee evident that the Apostles were persecuted, cast in prison, and beaten, Act. 4. 3. c. 5. 18. 26. 33. 40. it is as evident that they had Assemblies, and Churches meetings, Act. 2. 37. 41. 46. c. 4. 1, 2, 3. c. 5. 10. v. 25. now the question then is not if they could not meet, for extrinsecall impediments of persecution; for both our brethren and wee agree in this, that they had their Church-assemblies for Word and Sacraments, then the question is upon the supposall of Church assembles, which the persecution of the Jewes then fearing the people was not able to hinder, c. 5. 26, whether or no was the Church at Jerusalem of such a competent number, onelyonly as that they could meet not occasionally onelyonly to heare a Sermon, but in an ordinary Church-meeting to heare the Word, and communicate in the breaking of bread, and seales of the Covenant; and though the want of a capacious house bee also an extrinsecall impediment why they could not meet, yet that they wanted such a capacious house as the Temple, will prove nothing, but it cannot bee said that they wanted a capacious house for the ordinary meeting of a Congregation, the ordinary and genuine use whereof is to bee edified by the Word and Sacraments, and that an ordinary house could containe such a number of thousands and multitudes as can bee edified in a Congregationall way, is denyed.
2. Our brethren say; that they did not eate the Supper in private houses, for the breaking of bread, Act. 2. 46. was common bread, and they had the use of the Temple, and taught in the Temple, for the Senate of the Jewes durst not extend their malice to the highest, Act. 5. 26. for they feared the people, and Act. 4. 21. So when they had s…her threatned them, they let them goe, finding nothing how they might punish them because of the people; for all men glorified God, for that which was done, so the people favouring the Apostles, they made use of their libertie to the full, and bad their publick meetings for Word and Sacraments in the Temple, and did meet in private houses, Act. 20. 20. in a private way, not in a Church way, So Act. 2. 47. They had favour with all the people.
Answ. It is said these beleevers, v, 44. were foreign in one place, and those who, v. 46. did eate bread foreign from house to house, met then being in one place, and (eating of bread from house to house) must bee exponed as wee doe, distributively, that is, divided in small Assemblies, for the argument that we bring militateth against the eating of their common meat in houses, all being in one private house; were three thousand in …ne place, foreign, all at one banquet, and that daily? 2. It is true, divers expone the breaking of bread, v. 46. not of the Supper of the Lords yet of the banquets of love where there was an assembly of many; but v. 42. It is cleare these three thousand did receive the Supper of the Lord together, and it is so true that the Syriack hath it in his exposition thus foreign un…isht an…hephin bavau but luthi u…aktsa…a deu…ha…rskia, it is memorable, saith Lorinus, that hee retaineth the name of Eucharistia, it aLerinus com in ac. 2. 42.is rendred, Et communica…ant in oratione & fractione Eucharistia, yea and bLutherus Serm. de Eucharistia.Lutherus and cCalvin, Inst…t. l. 4 c. 17.Calvin both expound it so, and as dLorinus, ib.Lorinus, eCajetan. com. ib.Cajetanus, fCorneli. a Lapide.Cornelius a Lapide, they bee all spirituall exercises named here. But how can wee imagine that many thousands could in one meeting communicate at one Table in the Lords Supper, and that ordinarily? 1. What voyce could reach to so many thousands, as they did grow unto? 2. What Table could suffice to a Congregation of so many thousands added to the Church, for the supper is a Table ordinance, and requireth Table communion, Table gestures, which the Apostles could not so soone remove and change into an Altar, that all might conveniently heare and bee edified. 3. Can wee beleeve, that seeing Congregationall meetings of fewer, and that in private houses, was lesse obnoxious to the indignation of authoritie, then meeting in the Temple, as is most evident, Act. 4. 1, 2. and seeing the Apostles had libertie to meet, Act. 5. 26. that they would draw the first mould of the Christian visible Church, after the patterne of a convention most unfit, yea unpossible, for attaining the intended end, to w…t, edification, especially not being compelled thereunto, by an extrinsecall necessitie. Our brethren say, three thousand, five thousand might all communicate in one place, though not at one time, súccessively, as it is in many numerous Congregations; But I answer 1. after they were five thousand, ch. 4. I dare say, taking in the hundreth and twentie, the five hundreth brethren that all saw Christ at once, 1 Cor. 15. 6. and the fruit of the preaching of the other ten Apostles, all now present at Jerusalem, when the … the Spirit on all flesh, joe. 2. 28, 29. … 15, 16, 17. was now to take effect at this time, there were … thousand, but after there all it is said, Act. 6. 1. The … were multiplyed, v. 7. And the Word of God …, foreign, The … Disciples grew exceedingly, and foreign a great … the Priests were obedient to the faith; how many of the people were then obedient to the faith? could all these make on: Congregation to eate at one Table? But 2. when they are put to this shift, to say, that they did communicate suc… Table, and (which must bee) not all in one day, then … brethren grant there was not here such a Congregation as is, 1 Cor. 11. 20 When you come together therefore into one … eat the Lords Supper, 23. Wherefore my brethren … together to eate, foreign, tarry one for another; when … come to eate at the love-feasts, especially at the Lords Supper, saith Di…datus; if every one of the Congregation bee to waite on while another come, then in the Apostolick Church all the Congregation came together to the Lords Supper to one place and at one time, and this is not the Congregation where of hee speaketh, 1 Cor. 14. 23. if therefore the whole Church c…me together to the same place, and all speake with tongues, … in th…se that are unlearned and unbeleovers, will they … mad? Hence all the Congegration come together to one place, at one time, and the place was so that heathen and unbeleevers might come into their worship of the Congregation, but our brethren make the meeting of this Congregation such as they were not to s…ay one for another, … all at one time, but successively, and so as the whole Congregation could not come to one place at once, but by … and quarters, and fractions and divided parts, now one …, or two thousand, then another two thousand the next day, for the Apostles then celebrating the supper at night and after Supper, 1 C…r. 11. 21. few thousands should bee able to communicate after Supper. 2. There was no necessitie, that these wise master-builders should divide the Church, and the first visible Church in so many parts, and this successive communion doth clearely prove our point, that there were many Congregations, for every successive fraction being a competent convention of beleevers having the Word and Sacraments, and so power of jurisdiction not to admit all promiscuously to the Lords Table, is to our brethren a compleat Church, for to it indeed agreeth the essentiall Characters of a visible instituted Church, for there is here a ministery, the Word and Sacraments, and some power of jurisdiction within it selfe, and so what lacketh this successive fraction of an intire Congregation?
But what ground for so needlesse a conjecture, that the Apostolick Church did celebrate the Lords Supper in the Temple, never in private houses? The contrary is, Act. 20. 7. And upon the first day of the weeke the Disciples came together to breake bread, Paul preached unto them, v. 8. And there were many lights in an upper Chamber, where they were conveened, so the Text is cleare, the first day of the weeke, 1 Cor. 16. 1. was the day of the Christians publick worship, and aAugustin. … Epist. 86.Augustine, bCalvin, in loc.Calvin, cLuther. Serm. de Eucharist.Lu…her, dMelancthon. lib de usu Sacrament.Melancthon, Bullinger, eDiodatus. …nnot. in loc.Diodatus; and so fLorinus in loc.Lorinus and gSancks.Sanchius say this was the Lords Supper, who can imagine that the Apostles did bring so many thousand Christians after Supper to the Temple, to celebrate a new Evangelick feast, and that immediatly after Peters first Sermon, Act. 2. 42 ? 1. Before the Apostles had informed the Jewes, that all their typicall and ceremoniall feasts were now abolished, yea while they stood in vigor, and the Apostles themselves kept them in a great part? was this like the Spirit of the Gospel, which did beare with Moses his ceremonies for fortie yeares?
2. The Apostles, Act. 4. 1. are indited before the Synedry, that they taught, in the Temple, Jesus Christ: if they had with so many thousands, gone to the Temple with a new extraordinary ceremoniall ordinance as a new Sacrament, so contrary in humane reason, to all the sacred Feasts, Sacrifices, and ceremonies, should not this with the first have beene put in their inditement, that they were shouldering Moses out of the Temple? yet are they onelyonly accused for teaching the people; yea Christ the Law-giver, who preached the Gospell daily in the Temple, would not take the last Supper to the Temple, but celebrated it in a private Chamber; and Paul being accused alwayes as an enemy to Moses and the Temple, his enemies the Jewes who watched him heedfully, could never put on him, that hee celebrated a Sacrament in the Temple: as for Baptisme it being a sort of washing, (whereof the Pharisees used many, Matth. 15. Mark. 7.) it was performed often sub di… in rivers, never in the Temple; wee desire any author, father, (Ocecumenius doubteth onelyonly) Doctor, Divine, Protestant, or Papist, late or old, who said the Apostles celebrated the Supper in the Temple.
3. Our brethren say all, These did conve…ne foreign, for Act. 4. 31. When they had prayed the place was shaken where they were assembled together, foreign, Act. 2. 46. and they continued daily with one accord in the Temple, and breaking bread from house to house, did eate their meat with gladnesse.
Answ. The place, Act. 4. 31. saith not, that all the five thousand beleevers were in that one place, which was shaken, for v. 21. that when the Apostles were let goe by the Priests and Captaines of the Temple they returned to their owne company foreign, to their owne, but no circumstance in the Text doth inferre that they came backe to the whole five thousand, but onelyonly to some few of the first beleevers, that were converted before the first Sermon of Peter was made, cap. 2, they returned, Lyra and Hugo Cardinalis, to their owne company, ad domesticos suos, and so saith Lorinus, who citeth the Syriack foreign hachaiehin ad fratres suos. Salmeron, ad suos …apostolos, sive condiscipulos & domesticos fidei, and foreign doth not signifie the whole Church, but friends and domesticks, as, Mark. 5. 19. Goe home to thy own house and shew thy friends, Luke, foreign compared with, Luk. 8. 39. and Gal. 6. 10, foreign, and 1 Tim. 5. 8. therefore the place saith that the five thousand were gathered together in this one place which was shaken. 2. Giving and not granting that they were all conveened to prayer, it doth not follow that they did meet ordinarily in one place, for partaking of Word and Sacraments, as one Congregation, for …oe might conveene to prayer and hearing the Word, then could meet ordinarily in a Congregationall-way. Neither will any Text inforce us to expone foreign, collectively, but distributively, as wee say, all the Congregations in Scotland met, foreign, in one, every Lords day, that is, every one of the Congregations is in one place, but the sense is not that all the Congregations collectively are in one place. And wee may justly aske what this place was which was shaken, it is not like that it was the Temple, that which should have beene more prodigious like, and presaged a ruine to the Temple, would not have beene concealo… by the holy Ghost, for it would have more terrified the Jewes, and the Temple is never called foreign sine adjecto, without some other thing to make it bee knowne to bee the holy place, if it was a private house, give us leave to say it could not containe five thousand to heare prayer, farre lesse a more numerous multitude.
Wee re…it it to the judgement of the wise, if the Apostles were so lazie to propagate the Gospell, that where twelve of them were present undoubtedly, Act. 4. 23 31. Act. 6. 2. and (as many of the learned thinke, the seventie Disciples) that eleven Apostles did heare the Word onelyonly, and one did speake to one Congregation onelyonly, which consisted of so many thousands, for to the five thousand, if there were no moe, c. 5. 14. mere beleevers were added to the Lord, multitudes both of men and women, who could not conveniently heare? This I thinke not imaginable; for 1. now the harvest was large, thousands were to bee converted. 2. The Spirit was now powred upon all flesh. 3. Christ, when hee sent the tw…lve but to Jude…, hee sent them two and two, and would have every man at worke, and the Apostles went out in twoes, Act. 13. Paul and B…rna…as and sometimes but one Peter was sent to the Jewes, Paul to the Gentiles, and the world divided amongst them, 1. of other officers Timothy is sent to Ephesus, Titus to Crete, that so they might the more swiftly spread the Gospell to all the world. What wisedome could wee imagine would lead the twelve Apostles to speake to one single Congregation met in one place, at one time? the rest, to wit the eleven and the seventic Disciples being silent? for in the Church the God of order will have one to speake at once, 1 Cor. 14. 31.
But our reverend brethren seeing and considering well that the Church at Jerusalem could not all meet in one Congregationall way, and that they were a Christian Church, and so behoo…ed to bee a Presbyteriall Church, they doe therefore betake themselves to another Answer, for they say that this Church at … an extraordinary constituted Church, and 1. wanted an Eldership, and presbytery, as Christian Churches have now: 2. the government was meerely Apostolicall: 3. the constitution was somewhat Jewish, rather then Christian, for their service was mixed with legall ordinances and Jewish observances for many yeares, and therefore cannot bee a patterne of the Christian visible Church which wee now seeke.
To which I answer. 1. Because our brethren consider that the Church of Jerusalem will not bee their independent Congregation, before wee obtaine it, for us, as a mould of a presb…t…riall Church, they had rather quit their part of it, and permit the Jewes to have it, for us both, but wee are content that their Congregations in some good sense bee given to them, and not to Jewes. 2. There is no reason, but the Church of Jerusalem bee a Christian Church; 1. The externall profession of a visible Church maketh it a visible Christian Church, but this Church professeth faith in Christ already come in the flesh and the Sacraments of the New Testament, baptisme, and the Sacramentall breaking of bread, Act. 22. 41, 42. wee desire to know how saving faith in a multitude constituteh an invisible Church, and the externall and blamelesse profession of that same saving faith doth not contitute a visible Church also? and how this is not a Christian visible Church not differing in essence and nature from the … Churches that now are, to which the essentiall note of a visible Church agreeth, to wit the preaching or profession of the sound faith: if it bee called an Apostolick and so an extraordinary Christian Church because the Apostles doth governe …it, that is not enough, if the Apostles governe it, according to the rule of the word framing the visible Churches of the New Testament, this way the Church of Corinth, 1 Cor. 5. shall bee an Apostolick and so an extraordinary Church, which our brethren cannot say. But wee desire to know wherein the frame of this first patterne Christian Church at Jerusalem is so extraordinary, that it cannot bee a rule to us to draw the mould of our Churches according to it, for if the Apostles make it a patterne of an ordinary Christian Church in Word and Sacraments, to say it was extraordinary in the government, except you shew that that government was different from the rule that now is in government, is petitio principii, to begge what is in question, for these same keyes both of knowledge and jurisdiction that by your grant, were given to the Church, Matth. 18. 15, 16, 17. were given to the Apostles, Matth. 16, 17, 18. and Joh. 20. 21. If you say it is extraordinary, because as yet they had not Deacons, for the Apostles did as yet serve tables, where as afterward Act. 6. that was given to the Deacons by office, and so they had not Elders, nor Doctors, nor Pastors as we now ha…e, but the Apostles were both Pastors, Ruling Elders, Doctors, and Deacons, and they were the onelyonly governing Eldership, and this was extraordinary that they had no Eldership, and so they were for that same cause no presbyteriall Church, whence it followeth that you cannot make this Church which had no presbytery, a patterne of a presbyteriall Church.
But I answer, this will not take off the argument, if wee shall prove that after they were more then could meet in one Congregation, and so after they were so numerous that they were moe Congregations then one, they had one common government, and 1. wee say though the Apostles had power to governe all the Churches of the world, and so many Congregations, yet if they did rule many Congregations as Elders, and not as Apostles, wee prove our point. Now we say where baptisme and the Lords Supper was, there behoved to bee some government, else the Apostles admitted promiscuously to baptisme and the Lords Supper any the most scandalous and prophane, which wee cannot thinke of the Apostles: it is true say you, they admitted not all, but according to the rule of right government, but this right government was extraordinary, in that it was not in a setled Eldership of a Congregation, which was oblieged to reside and personally to watch over that determinate flock, and no other flock, but it was in the hands of the Apostles, who might goe through all the world to preach the Gospell, and were not tied to any particular flock: and so from this neither can you draw your classicall Eldership, nor wee our Congregationall Eldership.
But I answer, yet the question is begged, for though it bee unlawfull for a setled Eldership not to reside where their charge is, yet the question is now of a government in the hands of those who are oblieged to reside and give personall attendance to the flock, and the government in the hands of the Apostles, who were not oblieged to personall attendance over this and this particular flock, which they did governe; were governments so different in nature, as the one is a patterne to us, not the other, and the one followeth rules different in nature and spirit from the other; for though it were granted that the Apostles did governe many Congregations as Apostles, not as Elders, yet there was no extraordinary reason why these many Congregations should bee called one Church, and the beleevers added to them, said to bee added to the Church, as it is said, Act. 2. 47. And the Lord added to the Church daily such as should bee saved, except this Church bee one entire body governed and ruled according to Christs Lawes. 2. There bee seven Descons chosen to this Church, Act. 6. and Deacons are officers of the Church of Philippi which our brethren calleth Phil. 1. 1. a Congregationall Church, and Pnebe was a Deaconisse (say they) of the Church of Cenchrea, Rom. 16. 1. and if they had Deacons, they could not want Elders, who are as necessary. 3. This Church could not bee so extraordinary as that it cannot bee a patterne to us of the constant government of Churches by Elders, which wee call Aristocraticall, seeing it is brought as a patterne of the Churches government by the voices of the people, which is called by Divines, in some respect, democraticall, and this place is alledged by our brethren, and by all Protestant Divines against Bishops and Papists to prove that the people have some hand in government, to wit, in election of officers, and so the words are cleare, Act. 6. 5. And this saying pleased the whole multitude, and they choosed Steven, &c. so this multitude did not make one Congregationall Church, but it was a company of the multiplied disciples, both of Grecians and Hebrews, as is clearely related to these spoken of, v. 1. c. 6. Now Hebrewes and Grccians were directly one Church having one government, and seven Deacons, common to both, now that could not bee a single independent Congregation, as is already proved. 4. If the con…titution of this Church at Jerusalem bee sewish, because of some Jewish observations, and so no patterne of the frame of ordinary visible Churches Christian; I say 1. this is no good argument, seeing the Christian visible Church, and the Jewish visible Church is of that same frame and constitution, having that same faith, s…all grant, except Papists, Socinians and Armini…ns, and so that same profession of that same faith. 2. If this were a good reason, then all the Churches of the Gentiles which are commanded for a time, in the case of scandall, to observe some Jewish Lawes, to abstaine from eating meates offered to Id…ls, and from blood, and from things strangled, Act. 15. 29. Act. 16. 4. shall bee also Churches in their constitution Jewish, and so no patterne to us; and the Church of Rome and of Corinth shall bee Jewish also, and no patterne to us, because in case of scandall they are to abstaine from meats forbidden in the Law of Moses, Rom. 14. 1 Cor. 8. c. 10. but this our brethren cannot teach. 5. Though Apostles did governe all these Congregations, yet wee are not to thinke… that seeing there were such abundance of gifted men in this Church, on which the Spirit, according to Joels prophecie, was powred in so large a measure, that they did not appoint Elders who did personally watch over the converted flock, especially seeing Apostles use never this Apostolicall and extraordinary power, but in case of necessitie, where ordinary helpes are wanting, else this answer might clude all reasons drawn from the first moulded Churches which were planted by the Apostles and watered by their helpers. But I have heard some say, that multitude of Pastors at Jerusalem doth not prove that the Apostles were idle, if they did all attend me Congregation, because they had worke enough in the Synagogues … convert the unconverted Jewes, all the twelve did not labour in preaching to the one single new converted Congregation.
Answ. But if you lay downe our brethrens supposition, that the Apostles had no publick meetings for the Word and Sacraments of the Christian Church, but the Temple, and that they ceased not daily in the Temple, and from house to house to teach and preach Christ, as is said, Act. 5. 42. then consider that they preached not daily in the Synagogues, but in the Temple and i… houses, and their first conquest of five thousand was above three Congregations, beside those who daily came In: and c…r…ainly it the first was but one Congregation, yet one of the twelve preached to that Congregation, the other eleven b…hoor…d to have a Congregation also. 6. Our brethren acknowledge the Church of Jerusalem to be one Church, for it is called, even before the dispersion, one Church in the singular number, Act. 2. 47. And the Lord added to the Church daily. … as should bee saved, Act. 5. 11. Great feare came upon all the Church, and Act. 8 1. A… that time there was a great persecution … Church. 2. They grant before the disportion that it had a government, but they deny this government to bee presbyterial, thy s…y it was Apostolick and extraordinary, and that it had not in Eldership, nor read wee of any Elders till after the dispersion, Act. 8 1. When their number was diminished, so as it is cleare they … meet in one Congregation. 3. You must prove this government bee one if you prove a Presbyteriall Church at Jerusalem. 4. … must prove divers formed and organicall and severall Con…nions at Jerusalem, if you prove such presbyteriall Churches as … have in Scotland; but I pray you, The Apostles (you say) … the Church of Jerusalem as Apostles, and so as extraordinary Elders, not as an ordinary Eldership and Presbytery, but give mee leave to say this is a meere shift. 1. What reason to call the Apostles governing of the Church extraordinary, more then their preaching the Word and their administration of the Sacraments is extraordinary? and if Word and Sacraments doe prove that this was the first visible Church and a type and patterne to all visible Churches, why should its government bee extraordinary? 2. Why should the government bee extraordinary, because the Apostles did governe it, in respect they were extraordinary officers, and should not the government bee by the Apostles; and exercised by them as a common ordinary presbytery, seeing this Church in its goods, was governed by seven ordinary and constant Chu…ch-officers, the seven Deacons? Act. 6. and seeing the people did exercise an act of ordination (say our brethren) but an act of popular election (say wee) which cannot bee denynyed to bee a politick act of divers Churches, Hebrewes and Grecians choosing their owne ordinary officers in relation to which they made one governed Church, under one common government, which is not congregationall; because not of one Congregation, but of moe Congregations conveened in their principall members (for they could not all meet in one, as wee have proved) Ergo, it must bee presbyteriall. And that this government is one to mee is evident, because these seven Deacons were officers in ordinary to them all. 3. Wee see not how wee need to prove that the severall Congregations were severall formed, fixed and organicall bodies; 1. Because it shall bee hard to our brethren to prove a Parishionall Church in its locall circuit in the Apostolick Church, and when Churches were moulded and framed first in locall circuits of parishes, I will not undertake to determine. 2. Ten Congregations in a great Citie, though not moulded locally and formally in ten little distinct Churches organicall, yet if sixteene or twentie Elders in common feede them all, with Word, Seales and common government, they differ not in nature from ten formed and fixed Congregations, and the government is as truely Aristocraticall, and presbyteriall, as if every one of them had their owne fixed Eldership out of these sixteene Elders, for fixing of this or this Elder to this or this Congregation is but accidentall to the nature of an organicall Church; if ten little Cities have ten magistrates who ruleth them all in common, they are ten perfect politicall incorporations and societies, no lesse then if to every one of these ten were a fixed magistrate, to this or this citie; Because the King and State might accuse them all for any misgovernment or act of unjustice done by the whole ten conveened in one judicature to judge themall; for what unjustice is done by the major part is to bee imputed to the whole colledge, in so farre as the whole colledge hath hand in it. 2. The formall acts of a politicall Congregation not fixed are one and the same in nature and essence with the formall Church-acts of a fixed Congregation; For 1. the Word and Sacraments are one and the same: 2. their acts of government, in rebuking, accusing, and joynt consenting to deliver to Satan an incestuous man are one and the same, whether the Congregation bee fixed, or not fixed; shew us a difference.
But it is said, they are different in a politicall or in a Churchconsideration, 1. Because this determinate Congregation is to subject their consciences in the Lord, to this fixed Eldership whom they have called and chosen to bee their Elders, and not to the ministery of any others, as 1 Thess. 5. 12. Know them that labour amongst you, foreign, (not those who are over others,) and that are over you, foreign, and are over you in the Lord, not over others, foreign and adm…nish you, not others: and 2. The Pastors are to feed such a flocke over which the holy Ghost hath set them, Acts 20. 28. and they are to feede the flocke amongst them, 1 Pet. 5. 2. not any other, foreign, therefore Pastors are fixed by the holy Ghost to a fixed congregation. 3. Pastors are not rebuked by the Spirit of God, for remisse exercise of jurisdiction and Church-power, but over their owne fixed Congregation, not because they doe not exercise their power over other Congregations over which they are not, and for whose soules they do not watch, as is evident in the severall rebukes tendered by Christ to every Angell or Eldership of the seven Churches in Asia, Revel. 2. c. 3. where every Angel and Church is rebuked for their owne omissions towards their owne fixed and particular flocks.
Answ. The places doe not come up, to prove fixed Congregations in the Apostles times; for 1. wee deny that the Church of Thessalonica was one single fixed Congregation, or the Church of Ephesus either, and farre lesse can the Churches of Pontus, Galatia, Cappadocia, Asia, and Bythinia, to which Peter writeth, and whose Elders, 1 Pet. 5. 1. 2. hee exhorteth to feede the flock of God, bee one fixed Congregation, nor doe they prove that fixed Congregations were, though I thinke it not unprobable that when Phebe, Rom. 16. 1. is called a Deac…nisse of the Church, which is at Cenchrea, that there were fixed Congregations at that time, but many things not without apparent strength of much probabilitie may bee said by the learned, on the contrary. 2. The Eldership of Ephesus I dare not call the Eldership of one Congregation, farre lesse of one fixed Congregation, and they are all commanded to feed the flocke over which the holy Ghost had set them, and no other Church that is most true. But how doe our brethren inferre a fixed Congregation at Ephesus from thence? farre lesse I think can they in ferre that the formall Church-acts of a fixed, and a not fixed Congregation are different in nature; and therefore, if we can show that in the Apostolick Churches they had many Congregations though not fixed, under one common Eldership, which did feed them in common with Word, Sacraments and Discipline, as is clearely proved, then have wee a patterne of a Presbyteriall Church. 3. The Elders of Ephesus and these Elders, 1 Pet. 5. 1, 2, 3. had all of them a burden of the soules amongst them, and over which the holy Ghost had set them, and they had not a burden and charge in particular of others as watching in particular for the soules of others: but how fixed Congregations are hence inferred I see not, for I may have with other six Pastors, a Pastorall burden and charge to watch for three Congregations, according to my talent and strength, though I bee not a fixed pastor to all the three collectively, or to any fixed one distributively, so as all the omissions of my six fellow-labourors shall bee laid to my charge, in the Court of the Judge and Lord of all, if I do what I am able: which I demonstrate thus. 1. That morall obligation of conscience which did obliege the Apostles as Pastors of the Christian world which was to bee converted, is not temporary but perpetuall and morall and did obliege the Apostles as Christians. Therefore this morall, obligation did lie upon the Apostles to feed the Catholick fiocke of the whole Christian world over which the holy Ghost had set them, just as the Elders of Ephesus, Act. 20. 28. are commanded to feed the whole flock of God which is at Ephesus: now I aske if every single Apostle is to make a reckoning to God for the soules of all the Christian world? 2. If Peter must bee answerable to God, because Paul by negligence should incurre the woe of not preaching the Gospell, 1 Cor. 9. 16? (3.) If upon this morall ground of an obligation lying on the Apostles to feed the Catholick flock of the whole world, amongst which they were, for the most part, by speciall commandement of Christ, to preach to all nations, Matth. 28. 19. to every creature, Mark. 16. v. 15. If (I say) the Apostles bee tied to plant Churches in such determinate quarters and fixed kingdomes of the habitable world, and if the dividing of the world into twelve severall parts, and large parishes to the twelve Apostles, bee juris divini, of divine institution? I believe this can hardly bee proved by Gods Word. 2. Where there bee six Elders in a Congregation supposed to bee independent, every one of the six are oblieged in their place to feed the whole flocke, over which the holy Ghost hath set them, and that by the commandement of God, Act. 20. 28. 29. 1 Pet. 5. 1. as our brethren teach, but I hope by these places no humane logick would inferre, nor could our brethrèn collect, that, 1. every one of these six should, by divine institution, bee set over each of them the sixt determinate and sixt part of that Congregation. 2. That every one of the sixt were not to give a reckoning for the whole Congregation, and did not watch for the whole Congregation according to his Talent. 3. That one might not be accused, even one Archippus possibly at Colosse, Col. 4. 17▪ for his owne particular neglect to the whole flock, though others were also joyned with Archippus who fulfilled their part of their ministery, Col. 2. v. 5. yea & we justly aske if all the Elders of Thyatira were guiltie of remisse discipline against the false Prophetesse Jezabell, and if all the Church of Sardis did become sleepie, and secure, and had a name that they were living, and yet were dead, though the Eldership under the name of the Angel of the Church, bee indefinitely rebuked, Revel. 2. 20. c. 3. 1, 2, 3. 4. yea it is like to mee that seeing the Lord Jesus commendeth the one for love, service, faith, patience, Revel. 2. 19. and the other, that c. 3. 4 they had a few names that had not defiled their garments, that onelyonly those who were guiltie, were rebuked, I beleeve, and therefore this is to bee proved that Elders are not rebuked, but for their remisse watching over an unfixed Congregation, the places to me, doe not prove it.
Now whereas our brethren say, that they read of no Eldership before the dispersion of the Church at Jerusalem, Act. 8. 1. and therefore of no presbyteriall government, and after the dispersion, the number was so diminished as they might all meet in one Congregation, bec…use it is said, Act. 8. 1. They were all scattered abroad through… the regions of Iudea and Samaria except the Apostles. It is easily answered.
1. To what effect should the twelve Apostles not also have followed their scattered flocks, and to what end did twelve Apostles stay at Jerusalem to preach to one single handfull, that might all conveniently meet in one house, and a private house, for I thinke the persecution could as easily put them from publick meetings in the Temple and Synagogues, as it could scatter them all to so few a number as one congregation? was the the harvest so great, and the Apostolick labourers so sparing in reaping, as eleven should bee hearers in one Congregation? and one speake onelyonly at once?
2. Our brethren may know that wee prove a Presbyterlall government before the dispersion. 3. If our brethren elide the force of our argument from multitude of beleevers at Jerusalem, to prove a presbyteriall Church, they must prove that this dispersion did so dissolve the Church as that three thousand, Act. 2. and some added daily, v. 47. and five thousand, Act. 4. 4. and beleevers more added, multitudes both of men and women, Act. 5. 14. and Jerusalem was filled with the doctrine of the Apostles, c. 5. 28. and yet the number of the Disciples multiplied, c. 6. 1. 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 to the faith, they must (I say) prove (for affirmanti incumbit probatio) that all this number and all these thousands by the dispersion, Act. 8. 1. came to one thousand and to a handfull of a single Congregation.
3. I see no necessitie that these (all) be the whole body of the Church, I grant Diod…tus saith so, and aBa…on. An. 1.Baronius conjectureth that there were fifteene thousand killed at this first persecution, bDorotheus l de vit. & mor. prophet. & Apostol.but Dorotheus saith there were but two thousand killed, and (c) Salmeron saith of Dorotheus his relation, Quae si vera sunt, profecta magna fuit persecutio, if it bee true, the persecution was indeed great, and wee cannot but thinke, seeing the spirit of God saith (b) Salme ron, com. in Ac. 8.this was a great persecution, but the Church was greatly diminished: but let us see if the Text will beare that so many thousands (for I judge at this time that the Church hath been above ten thousands) were partly killed, partly scattered, so that the Church of Jerusalem came to one single Congregation which might meet ordinarily for Word and Sacran…ents in one private house, where the tewelve Apostles came to them: for my part I cannot see it in the Text, onelyonly the persecution was great. 2. All were scattered except the Apostles. 3. Act. 26. Paul saith of himselfe at this time, 10. Many of the Saints did I shut up in prison, having received authoritie from the high Priests, and when they were put to death, I gave my voyce against them. 11. And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them to strange Cities; all which saith many were imprisoned. 2. Some scattered, but the Text saith not that thousands were put to death, and it is not like that the holy Ghost who setteth downe the other sort of persecution and the death of Steven, would have beene silent of the killing of thousands. 3. Whereas it is said, they were all scattered except the Apostles, I see no ground of the Text to say that by (foreign) all scattered, hee understandeth, all the Disciples as dLyran. an. in loc.Lyranus saith, so saith eEus…bius l. 2 histo. Eccle. c 1.Eusebius, though fSanctius com ib.Sanctius saith hee meaneth of the 70. Disciples. And my reasons are, 1. The Text saith, v. 3. Saul entering into every house, …aling men and women committed them to prison, as you may read, Act. 26. 10, 11. Ergo, all and every one without exception of any, save the Apostles, were not scattered. 2. Amongst so many thousands of men and women, many for age, weakenesse and sicknesse, and having young Answ to q. 29. & 2.children, and women with child were not able to flee, therefore (foreign) cannot bee taken according to the letter every way. 3. Paul after this dispersion, Act. 26. 11. punished them in every Synagogne. What? punished hee Jewes? no Christians; Ergo, after the dispersion there were Christians left in Synagogues at Jerusalem which were not dispersed. 4. The Text saith that the scattered abroad were Preachers, and as I prove elsewhere here after, extraordinary Prophets, and therefore all were scattered except the Apostles, seemeth to imply that especially the whole teachers were scattered, except the Apostles; and gChrysost. in lcc.Chrysostome, hAthanasi. … Serm. de sem.Athanasius, iNyssenus or at de S. Stephano.Nissenus observes that God out of this persecution tooke occasion to spread the Gospell, by sending scattered Preachers to all the regions about, so kLorinus in certum an omnino omnes (dispersi) an soli antiquores discipuli.Lorinus, lSanctius ib.Sanctius, mCor. a Lapide, ib.Cornelius a Lapide, say they were not all sattered, and nCajeta. in lo.Cajetan exponeth these (all) onelyonly of those upon whom the holy Ghost descended. 4. Though this Church should come to one Congregation now, this is but by accident, and from extrinsecall causes of persecution and scattering, but wee have proved at the first founding of this Church Apostolick the Church of Jerusalem called one Church, the first draught and patterne of the visible Christian Church was such as could containe many Congregations, and could not all meet in one. 5. There is no ground to say that Apostles after this dispersion erected an ordinary Eldership in Jerusalem, whereas before there was an extraordinary, because the Apostles was present with them, and you read of no Elders while after the dispersion, because 1. you read not of the institution of ordinarie Elders in the Church of Jerusalem after the dispersion, more then before, and so you are here upon conjectures. 2. There is no ground to say that the Apostles changed the government of the first patterne of the Christian Churches from extraordinary to ordinary. 3. Nor is there ground that the government of the first samplar of Instituted Churches of the New Testament, should rather bee extraordinarie, then that first ordering of the Word and Sacraments should bee extraordinary, seeing the Apostles the first founders of instituted Churches under the New Testament, had as ordinary matter to institute an ordinary presbytery and government, having beleevers in such abundance, upon whom, by the laying on of hands, they might give the Holy Ghost, as they had ordinary matter, to wit, a warrant, and command from Christ, to preach and administer the Sacraments. 4. The Apostles abode many yeares at Jerusalem, after there was an erected Eldership, Act. 15. 2. 22. Act. 16. 4. Act. 21. 18, 19, 20. Gal. 1. 18 After three yeares I went up to Jerusalem to see Peter, Gal. 2. 1. Then foureture yeeres after, I went up againe to Jerusalem, &c. 9. And when James, Cephas, and John who seemed to bee pillars, perceived the grace that was given unto mee, they gave to mee and Barnabas the right hands fellowship. 5. Though wee should give, and not grant that this dispersion did bring the Church of Jerusalem to so low an ebbe as to make it but one single Congregation, yet after the dispersion, all the Churches, Act. 9. 3. had peace, and were edified, and multiplyed, and so the Church of Jerusalem also was multiplied, if all France be multiplied, Paris which is a part of France must bee multiplied, and if there were many thousands of the Jewes that did beleeve, Act. 21. 20. though these many were for a great part come up to the feast at Pentecost, as some thinke, yet may wee well thinke a huge number of these thousands were of the Church of Jerusalem: it is said, v. 21. They are informed of thee that thou teachest all the Jewes which are amongst the Gentiles to forsak Moses, these belike were the Jewes at Jerusalem who heard that Paul was come to Jerusalem, and Act. 12. 24. The Word of God grew and multiplied; it is the same phrase that is used, Act. 6. v. 7. to expresse the multiplying of the Church, by the multiplying of the Word, for there is no other multiplication of the Word but in the hearts of numbers who receive the Word in faith.
Our brethren object; 1. Though there bee Elders at Jerusalem, Act. 15. 2. v. 4. and Act. 21. 18. yet that doth not prove an Eldership o… a formall presbytery, even a presbytery of a classicall Church doth not prove that these Classicall Elders are Elders of a Classicall Church.
Answ. Our brethren should give to us the measure which they take to themselves, for they prove from that which the Scripture, Act. 20. 28. doe name the Elders of the Church of Ephesus that there was an Eldership at Ephesus, which governed all the people of Ephesus; and from Bishops and Deacons at Philippi, Phil. 1. 1. that there was an Eldership in that Church; and from the Angel of the Church of Smyrna, Pergamus, Thyrtira, &c. that there was a colledge of Elders or a Presbytery in those Churches: for if those Churches had elders in them, though they were in their meaning Elders of a particular Congregation, and so an Eldership and a presbytery, they must give us the favour of the like consequence, in many of those Churches, they had Elders; Ergo, they had a presbyteriall or classicall Eldership, and the word foreign is as seldome in Scripture to our brethren to prove their Congregationall Eldership, as it is to us to prove our Presbyteriall or classicall Eldership, and in this, jam sumns ergo pares; and one government, and combination voluntary under one Congregationall presbytery shall bee as hardly proven, as one government, and one voluntary combination of many Congregations, and where the multitude is so numerous, as that they cannot meet in one, it is unpossible to prove that so many thousands did all agree, and that according to Christs institution, to meet ordinarily in one for doctrine and discipline, whereas the meeting in one of so many thousands is most inconvenient. 2. An Eldership doth prove there is a relation of those that make up the Eldership to all the Church distributively to which they have the relation of Elders, but doth not prove that the Eldership is an Eldership in a Church-relation to any one single person, and that that single person hath a reciprocall Church relation to that Eldership; so here the classicall Eldership carrieth a relation to a classicall Church, and a classicall Church doth retort and reflect a reciprocall relation to the Eldership, but it doth not follow that every Congregation of the Classicall Church doth reflect a reciprocall relation of a Church classicall to either the classicall Eldership, or to any one Elder of the classicall presbytery.
2. They affirme, that there was no presbyteriall government exercised by the Apostles in the Church of Jerusalem; for they say, for the substance of the Act (it is true) The Apostles did governe as Elders, that is, their Acts of government were not different from the Acts of government of ordinary Elders: but the Apostles did not governe under this formall reduplication as ordinary Elders, but as Apostles, because as Apostles they were Elders both in the Church of Jerusalem, and in all Churches of the world: but this proveth not an ordinary Eldership, Titus at Crete did but the ordinary Acts of an ordinary Elder at Crete in appointing Elders in every citie, yet this proveth not that there is in the successors of Titus an ordinary Episcopall government, for because of the extent of the Apostles power to all Churches on earth, you may from this prove as well an Episcopall power as a presbyteriall power in an Eldership over many Congregations; and before you prove a presbyteriall power you must prove an extent and an ordinary extent of an Eldership over many Congregations, which you shall never prove from the extent of the Apostles power, which was universall and alike in all Churches.
I answer, if our brethren had formed their arguments in a syllogisme, I could more easily have answered, but I will doe it for them. Those who did rule with an universall extent of power of government in all Churches, these did rule as Apostolick rulers, and not as ordinary presbyters, in the ruling and governing the Church of Jerusalem: but the Apostles before the dispersion did rule thus, Ergo, the Apostles before the dispersion did rule as Apostles, not as ordinary presbyters. The proposition they make good, because if those who rule with an universall extent of power, doe it not as Apostles, they have then prelates to succeed them as ordinary officers in their extent of power and extent of pastorall care over many Churches.
But I answer by granting the major, and the probation of it in the connex proposition, because those who rule with an universall extent of power doe it as Apostles, but I deny the assumption that the twelve Apostles did rule the Church of Jerusalem with an universall extent of power over all Churches; for it is true, the Apostles who did governe the Church of Jerusalem had an universall power over all Churches, but that they did rule the Church of Jerusalem as having this universall power, and by virtue of this universall and Apostolicall power, I utterly deny, and I deny it with the reduplication, and except our brethren prove that the Apostles did governe the Church of Jerusalem as having this Apostolick power, and under this reduplication, they doe not prove that they ruled as Apostles, which is the conclusion to bee proven. Now that I may give a solid reason of this, wee are to consider, what Apostles doe as Apostles and what as ordinary Elders, as take along this rule with you, what Apostles doe as Apostles; every one of the Apostles his alone may doe, as quod convenit foreign, conv…nit foreign, What ever agreeth to an Apostle as … Apostle, agreeth to all Apostles, as because Apostles may worke miracles, any one Apostle may worke a miracle, so Peter his alone, extra collegium, when hee is not with the twelve, hee may worke a miracle, his alone hee may speake with tongues, and his alone hee may preach and baptize through all the world, and therefore Peter as an Apostle, not as an ordinary Elder doth raise the dead, speake with tongues, preach and baptize in all nations without any calling of the people or without consent of the presbytery; but what the Apostles doe as ordinary presbyters, and as a classicall Colledge that by cannot doe in that relation, but in collegie: as the eye doth not see but as fixed in the head, so when the Apostles do any thing in collegio, not without the suffrages of a colledge, that they must doe as ordinary Elders; for example, Paul if hee delivered Hymeneus and Alexander his alone to Satan, 1 Tim. 1. 20. as many thinke hee did, then hee did that as an Apostle; but suppose hee had beene present at Corinth, 1 Cor. 5. to obey his owne Epistle and direction that hee gave to excommunicate the incestuous man, hee should with the Eldership of Corinth delivered him to Satan as an Elder, not as an Apostle; yea in a presbyteriall way Paul could not have delivered him to Sathan without the concurring joynt suffrages of the Eldership of Corinth. So because Act. 6. 1. 2. 3. the whole twelve doe call together the multitude, the whole twelve doe that as ordinary Elders, which I prove, for if they had conveened them as Apostles, by that transcendent Apostolick power by which they preach and baptize in all the Churches and by which they raise the dead, Peter his alone might have conveened them; so they ordaine Elders by imposition of hands, as an ordinary Eldership now doth, all the twelve doe it in a Court, whereas if they had put on these seven men to bee Deacons upon the people by vertue of their Apostolick calling, they should not have convened the people, nor sought the free consent of the people; for any one Apostle his alone, as Peter might, by the transcendent power of an Apostle have ordained those seven men to bee Deacons, but then hee should clearely have done it not in an ordinary Church way, so now the Apostles must, Act. 6. governe as ordinary Elders, also what the Apostles do by the interveening help of ordinary perpetually established meanes, that they doe not as Apostles but as ordinary Elders, as they work not miracles by advise and consent of the multitude, because they do it as Apostles, but here the twelve do all by the interveening help of the ordinary and perpetually established free voices of the multitude. 1. Because the twelve Apostles conveene. The Apostles did nothing in vaine, and without warrant, any one of the twelve might have instituted the office, then that all the twelve conveene it must bee to give a pattern of an ordinary Eldership; for you never finde all the twelve meet to doe with joynt Forces an Apostolick worke, they never met all twelve to pen a portion of Scripture, twelve of them, nor a colledge of them never met to raise the dead, to worke a miracle, to speake with tongues, because these bee workes above nature, and one is no lesse an instrument of omnipotencie to work a miracle, then 12. or 20. therefore wee must say that these twelve conveened as ordinary Elders to bee a patterne of a presbytery. 2. The complaint is made by the Grecians to the court, not to one Apostle, for the whole twelve doth r…dresse the matter. 3. Tht colledge hath a common hand in this government for the poore, as their words cleare. 2. It is no reason that wee should leave the Word of God, and serve Tables. 4. They put on the people what is their due, to looke out and nominate to them seven men, as Apostles they should have chosen the men. 5. They doe put off themselves the charge of Deaconrie, and the daily care, as v. 1. Ergo they were before daily constant Deacons, and why not Elders also? 6. They will doe nothing with out the free voices of people, and give to the people the ordinary election, this day, and to Christs second comming, due to them, Ergo, the Apostles stoope beneath the spheare of Apostolick power and condescend to popular power, and so must here bee as ordinary Elders, not as Apostles. 7. They doe ordaine seven men to be constant officers. 2. From this it is easie to deny that we may as well inferre Prelates to be the lawfull successors of T…us whose power was universall in every Church of Crete, as to in…erre a presbyteriall power, because Titus his alone … an … appointed Elders; and wee cannot inferre a Monarchi… in the Church, from some extraordinary acts of the the first planters of Churches, because wee inferre from the Aristocraticall and ordinary power of the Apostles an Aristocraticall power of presbyteries now in the Church, shall wee hence inferre a Monarchie? 3. If the Acts of government performed here, Act. 6. by the Apostles, bee extraordinary and Apostolick, they are not imitable by us, but all Divines teach that from Act. 6. the ordinary presbytery may according to this very patterne ordaine Deacons and Elders.
The reverend brethren object. The Apostles did ordaine a new office here, to wit, an office of Deacons, as all our Divi…s prove from the place, but the Apostles as ordinary Elders in an ordinary Colledge presbyteriall cannot appoint a new Office in the Church, for the presbyteries now also by that same presbyteriall power might also appoint a new office in Gods house which is absurd.
Answ. I grant that the Apostles as Apostles performe some Acts of government in this place, and that they appoint a new office of Deacons here, but that is neither the question, nor against our cause, but I desire the opponents to make good that the Apostles did appoint this new office in a Church-way, as they ordaine these seven men to the office, and that, in collegio. I aske did the Apostles, 1. Crave the concurrence of the conveened multitude, and their free voices shall wee appoint this new office, men and brethren, or shall wee for beare? 2. Did they voice the matter in a colledge amongst themselves, as they doe Act. 15. and do they say amongst themselves in the presbytery Apostolick, have wee warrant from Christ to appoint a new office of Deacons? What is your mind Peter, what is your sentence, James, Matthias, &c? now this is to proceed formally, in collegio, this they did not, nor could they doe in appointing the office, for they were immediatly inspired by the Spirit to appoint new offices, but in ordaining the officers, in concreto, that is, in ordaining the men, Steven, Philip, &c. they proceed after a presbyteriall way, every way as an ordinary presbytery doth.