The Sacred and Sovereign Church Remedy, Treatise 1

The Sacred and Sovereign Church Remedy · Treatise 1

p. 1THE SACRED AND SOVERAIGNE Church-Remedie.

ACTS 16. VERSE 4. 5.

And as they went thorow the Cities, they delivered them the decrees for to keep, that were ordained by the Apoſtles and Elders which were at Hieruſalem.

And ſo were the Churches eſtabliſhed in the faith, and increaſed in number dayly.

Rom. 15 4.Rom 15:4WHatſoever things were written aforetime, were written for our learning (ſaith S. Paul) for our inſtruction, our direction; for the informing of our judgements, for the regulating of our practice. And ſurely of ſuch uſe is this portion of Scripture which I have now ſingled forth; wherein we have ſet forth unto us The Soveraigne Church-Remedy, or the Primitive and Apoſtolicall may of compoſing Eccleſiaſticall differences, and ſetling and eſtabliſhing the divided diſtracted Churches of Chriſt, viz. by delivering to them the Synodicall Decrees of a venerable Councell to keep. So run the p. 2words of the Text, As they went thorow the Cities, they delivered them the decrees, &c.

And who were they that delivered theſe decrees? what decrees did they deliver? to whom did they deliver them? to what end did they deliver them? what was the ſucceſſe and fruit of this delivery? Let theſe five ſerve for the parts of the Text; all which I ſhall (God willing) paſſe over by way of Explication, Obſervation, Application, with as much brevity and perſpicuity as poſſibly I can. Let your Attentions, your eares, and hearts goe along with me, and that without either prejudice, or partiality. It ſhall be much againſt my will if in handling this ſubject I offer any violence to the Text, doe any in…urie to the truth, any diſ-ſervice to the Church, or yet give any juſt offence to any whoſe faces are Sion-wards.

Part 1.Begin with the firſt, of which not much. The Meſſengers, who they were that undertooke, and made deliverie of theſe decrees to the Churches; viz Paul, and Silas. So much we may learne from the Acts 15. 40. 41.Acts 15:40Acts 15:41laſt verſe but one of the Chapter foregoing. Paul choſe Silas and departed, &c. going through Syria and Cilicia (as the laſt words have it) confirming the Churches, confirming them in the faith by their Doctrine; withall having a ſpeciall regard to their unity and Peace. This the Apoſtle every where ſhewes himſelfe very ſtudious of, and Rom. 1. 7. 1 Cor. 1. 3. 2 Cor. 12. 2 Theſ. 3. 16.Rom 1:71 Cor 1:32 Cor 122 Thess 3:16ſolicitous for, earneſtly wiſhing it. Grace and Peace, it is his conſtant ſalutation to the Churches. Now the Lord of peace himſelfe give you pe…ce alwayes by all meanes, it is his farewell to his Theſſalonians. In both meaning not onelyonly (though principally) inward, but alſo outward 2 Cor. 13. 11. 1 Theſ. 5. 13.2 Cor 13:111 Thess 5:13peace, ſeriouſly exhorting to it, finally brethren be of one minde, live in peace, 2 Cor. 13. Be at peace among your ſelves, 1 Theſ. 5. 13. Being ze…lous for their peace, he is as jealous of their diviſions; receiving the intelligence of them not without great regreet and ſorrow. 1 Cor. 1. 11.1 Cor 1:11So much he intimates to his Corinthians, It hath beene declared 1 Cor. 11. 18.1 Cor 11:18to me of you, my brethren, that there are diviſions among you, 1 Cor. 11. I, Church-diviſions, when you come together in the Church, I heare there are diviſions among you (foreign, ſchiſmes.) This Paul taketh notice of, not without a ſad reſentment, which he expreſſeth by taxing Verſ. 17.and reproving them. In this I praiſe you not (ſaith he in the verſe foregoing) foreign. There is a meioſis in the word; leſſe ſaid, more intended. I praiſe you not, i. e. I blame you, diſpraiſe you. Reproving them, he chargeth this upon them as an ill ſymptom, 1 Cor. 3. 3.1 Cor 3:3an argument and evidence of their carnality. Whereas there are amongſt p. 3you envyings and ſtrifes, and diviſions (foreign, factions, as the margin reads it) are ye not carnall? i. e. in a greater meaſure ſuch, having more fleſh then ſpirit, more corruption then grace; charging theſe diviſions home upon them which gave way to them, he chargeth them more home upon thoſe who were the Authors and fomenters of them, wiſhing them to be taken notice of and avoided, as men infamous and dangerous. Now I beſeech you, brethren, marke them which Rom. 15. 47.Rom 15:47cauſe diviſions contrary to the doctrine which ye have learned, and avoid them. I, to be cut off. I would they were even cut off that trouble you, Gal. 5. 12.Gal 5:12ſaith he to the Galathians, ſpeaking of the falſe apoſtles, who by introducing Circumciſion, and preſſing it as a neceſſary Ordinance, had troubled the conſciences of weake Chriſtians, and diſquieted the peace of the Church: Theſe he wiſheth that they were cut off, that the Church were freed of them one way or other. So truly zealous was this bleſſed Apoſtle of the Churches peace, and ſo jealous of their diviſions, that he was willing and ready to doe any thing which lay in his power to procure the one and to heale the other. Upon this ground it was that he circumciſed Timothy Acts 16. 3.Acts 16:3in the verſe before the Text. This he did, not that he put any religion in, or apprehended any neceſſity of that then dying Ceremony, Ad foverdam charitatem, non ad pietatis exercitium▪ Calv. ad loc.but onelyonly to comply with the Jews, ſo farre as ſafely he might, in a thing then meerly indifferent. He circumciſed him (ſaith the third verſe) becauſe of the Jews, viz. that he might take that ſcandall out of their way, and ſo maintaine the peace and unity of the Church. And upon the ſame ground it is, that here in the Text, paſſing thorow the Cities he delivered theſe decrees to the Churches, viz. that he might heale thoſe breaches, and make up thoſe rents which ſome differences in opinion had made amongſt them.

Obſer.Behold here an excellent patterne (as for all Chriſtians in generall, ſo more ſpecially) for the Miniſters of the Goſpell, teaching them to make this one part of their worke, to procure the Churches peace. As to maintaine truth, ſo peace. God hath put them together [love the Truth and Peace] let not any dare to put them aſunder, Zach. 8. 19.Zech 8:19eſpecially the Miniſters of the Goſpell, who are Miniſters, as of Truth, ſo of Peace. Let them make it their joynt worke, as to Iſai. 52. 7.Isa 52:7defend and vindicate the one, ſo to preſerve and procure the other; taking heed of being any wayes acceſſary to the making or continuing of breaches, the breeding or feeding of diviſions. A p. 4greater diſ-ſervice cannot be done to a beſieged City, then to make a breach in the walls of it. Such is the condition of the poore Church of God (as at all times, ſo) at this day, a beſieged City; farre be it from the watchmen to make, or to be any wayes acceſſary to the making of breaches in the walls of it; far be it from them to ſowe the tares of diviſions in this field, which where they take rooting, prove like ill weeds to good corn, hindring the growth of Religion, ſucking out the very heart and life of Ordinances. Paul writing to his Corinthians, he chargeth this upon them, that they came together not for the better but for the w…rſe, 2 Cor. 11. 17. publike Ordinances did them no good, they were … 11. 17, 18.never the better, rather worſe for partaking in them. And whence was this? the next verſe yeelds this as one reaſon of it, For firſt of all when you come together in the Church, I heare there are diviſions amongst you; where there are diviſions, ſchiſms, factions that have taken rooting in a Church; if let alone, they will even blaſt the moſt ſacred Ordinances of God, rendering them in a great meaſure ineffectuall.

Oh that the ſad experience of the times were not too cleare, too full an evidence for this truth! whence is it that publike Ordinances are by many ſo ſleighted, neglected, if not contemned? The Sacrament of the Lords Supper ſo little regarded? people can be well content to live without it, feele no want of it, care not whether they partake in it or no. The Word how powerfully ſoever diſpenſed in the miniſtery of it, yet it findes not that power, that welcome in the hearts of people which heretofore it hath done: certainly for this we are in a great meaſure beholding to the diviſions of the times, which having beſpoke and taken up the heads and hearts of people, and buſying them with controverſies and diſputes (of ſome of which we may ſay▪ as Paul doth, touching 1 Tim. 1. 4.1 Tim 1:4thoſe fables and genealogies, which he forewarneth Timothy of, viz. that they miniſter queſtions rather then edifying) they have left little roome for matters of greater concernment. So as hereby the worke of the miniſtery is not a little diſadvantaged and hindered.

Applie. generall.Great cauſe then have we to be warie how wee have any hand in ſowing any of theſe pernicious ſeeds: where the field is cleere, it muſt be our care to keepe it ſo,: where it is foyled, it muſt be our endevour to cleare it; contributing everie of us what we may to the healing of p. 5theſe breaches, where they are made: parting with much of our owne, I, what ever is our owne, our owne wills, our owne Liberties, our owne profits, our owne credit and reputation; I, if neede were, our owne lives, for the effecting of this cure: Readily imbracing all opportunities, wiſely improving all advantages which God ſhall put into our hands, for the quieting, ſetling, eſtabliſhing of the Churches. So doe Paul and Silas here in the Text, having the Synodicall decrees in their hands, in all places where they come they deliver them; ſo applying that remedie which providence had provided for the healing and compoſing thoſe differences which were then broken in upon the Churches, to the diſquieting of their peace, and endangering of their ſtate. Here is a patterne for all of us of the Miniſterie.

Particular,And in particular here is a warrant for me for taking up this portion of Scripture at the preſent. What ſad diviſions both in Judgement and Affections are broke in upon the Church of God in this Kingdome, as well as upon the ſtate at this day, I ſhall not neede to tell you. We feele of them, and the whole Chriſtian world rings of them. As it is in the naturall, ſo we find in this Politicall & Myſticall bodie. Anima ſequitur temper amentum corporis. The ſoule followeth the temperature of the bodie; and the Church the temper of the ſtate. This Dyſcraſi…, like a feveriſh diſtemper, it is to be felt more or leſſe in every member of this bodie▪ Touch where we will, we ſhall finde the Churches pulſe beating very unequally. We in this remote angle, this toe (as I may ſay) of the Kingdome, however (bleſſed be God) we are not ſenſible of ſuch paroxiſmes, do not feele of it ſo much as ſome other parts do, yet can we not ſay, we are free.

Now in this caſe I cannot but look upon it as a dutie, in imitation of the Apoſtle here, to take everie opportunitie to contribute what I am able to the ſtaying, and if it might be, to the quieting, and quelling of theſe differences, at leaſt in this place. This being the marke whereat I aime, and that with a ſingle eye, let me now in the name and feare of God advance, paſſing to the ſecond particular, wherein we meet with the plaiſter which this skilfull ſurgeon applieth to this ſore; the remedy which this wiſe Phyſitian miniſters to this maladie, viz. a receipt of Synodicall Decrees; ſo it followeth.

Part. 2.And as they went throrow the Cities, they delivered them the Decrees which were ordained of the Apoſtles and Elders at Hieruſalem.

Here is the Quid. What it was that Paul here maketh deliverie of: viz▪ Decrees: Decrsees made by the Apoſtles and Elders: Decrees made by the p. 6Apoſtles and Elders at Hieruſalem. And who were theſe Apoſtles and Elders? what were theſe Decrees? why made at Hieruſalem? upon theſe three I ſhall inſiſt ſeverally.

Queſt. 1.1. Who were theſe Apoſtles and Elders? A. For the former, I ſhall not neede to ſpend time or words about it. There were not ſo many of that higheſt forme of Extraordinarie Miniſters, but that they may be, and are well known, both who they were, and what they were.

Queſt. But who or what were theſe Elders? here we ſhall meet with ſome ſcruple.

Rhem. Ann…t. in Act. 15. 2.Acts 15:2Anſw. Elders, foreign, Presbyters, i. e. ſay the Rhemiſts, Prieſts. So they render it in tho ſecond verſe of the Chapter foregoing, [to the Apoſtles and Prieſts] a word, ſay they, ecchoing and anſwering to the Originall both in ſound and ſenſe. But leaving them with their affected title, ſavouring too ſtrong of Judaiſm; the word properly ſignifieth (as they themſelves (with what reaſon I know not) in all other places where it is uſed in that fifteenth Chapter, Aunciens, French.as alſo here in the Text, render it) Auncients; a French word, which our Engliſh renders, Elders.

The word in Scripture is uſed two wayes; properly, improperly; either for Elders in age, or by office. Elders in age, Ancients; Rebuke 1 Tim. 5. 1.1 Tim 5:1not an Elder, ſaith the Apoſtle to Timothy, 1 Tim. 5. meaning an Elder in age, as the Antitheſis in the latter part of the verſe explains it; Rebuke not an Elder, but intreat him as a father, and the younger men as brethren.

Elders in office are of two ſorts; Civill, Eccleſiaſticall. Civill, temporall Rulers and Governours amongſt the Jews: Thus in the book Exod. 4 29. 24. 1. Acts 4. 5.Exod 4:29Exod 4:24Exod 4:1Acts 4:5of Exodus we often read of the Elders of Iſrael, &c. and ſo in the fourth of the Acts we reade of an Aſſembly of Rulers and Elders, &c. i. e. lay Elders, civill Elders, whom for diſtinction ſake we finde ſometimes called foreign, the elders of the people. Letting Matth. 21. 23.Matt 21:23them paſſe.

Cartwright in Annot. ſuper Act. 15. v. 6.Acts 15:6Eccleſiaſticall Elders, Church-officers ſet over the flock (the Church) to teach it, to govern it. Of theſe our reverend Cartwright (as many others) make two kinds; ſome Teaching and Governing, others onelyonly Governing; grounding his diſtinction upon that knowne place in Timothy, 1 Tim. 5. 17. out of which he reſolves the Queſtion now propounded, who were theſe Elders which were joyned with the Apoſtles? why, either both theſe, or elſe onelyonly the p. 7latter, viz. the governing Elders; conſidering (ſaith he) that Biſhops (which were the preaching Elders) were ſupplyed by the Apoſtles.

To this laſt clauſe of his I cannot ſubſcribe. Certainly beſides the Apoſtles here were other preaching Elders, Paſtors, and Teachers, who muſt not be excluded out of this word Elders. F…r the former; whether there were two ſuch diſtinct kinds of Elders at that time; and whether both of them are to be underſtood by the word here in the Text, I wil not peremptorilydetermine. My purpoſe being to wave & decline (as much as may be) all collaterall controverſies & diſputes, which I do not meet with full in the Text. Let this be ſufficient, Church-officers they were; Eccleſiaſticall Elders. Such were the Apoſtles themſelves (though in an higher forme, having in their function ſomething extraordinary) and ſuch were the other Miniſters of the Church, to whom was committed the charge of the flocke to feede and rule it. Both Elders: ſo Saint Peter calleth himſelf and them, both in one verſe, 1 Pet. 5. 1. The Elders which are among you I exhort, 1 Pet. 5. 1.1 Pet 5:1who am alſo an Elder, &c. Feed the flocke of God, taking the overſight thereof. And theſe Elders we here finde meeting together in this Synod, this Councell, this Aſſembly (call it as you will.)

Obſer.And who ſo fit to meet upon ſuch an occaſion as perſons of that Quality? Who ſo fit to debate, determine, ſtate, regulate Church-affairs, as Church-Officers, perſons devoted, and ſet apart to the ſervice of the Church? Such were the Members of this firſt Synod, (which without queſtion was intended for a pattern to all ſucceeding Ages, ſo Sciamus hic fo…m…n & ordinem in. … gendis Synodis divinitus praeſcrib, Calv. in Acts▪ 15. …. Concilio…um quis ſit uſus & legitima forma, Are… in Act. cap. 15▪ in Analyſ. Act. 15. 6. Calv. ibid.Acts 15Acts 15:6all Expoſitours, till ſome few within the laſt fifty years have looked upon it▪) Apoſtles and Elders; ſuch Church-Officers as the times then afforded. To them Saint Luke in the Chapter foregoing refers the negotiating and handling of this Synodicall conſutation▪ They were they which convened. So you have it, verſ. 6. The Apoſtles and Elders came together to conſider of this matter. The Apoſtles and Elders. Non d…ci… …ca… tota… Eccl…ſia… (ſaith Calvin upon it.) The Evangeliſt doth not ſay the whole Church met together, but the Apoſtles and Elders. And by them was the buſineſſe debated, decided, determined. So you have it expreſly in the Text. They delivered them the Decrees which were ordained of the Apoſtles and Elders; nor of the whole Church, but of the Church-Officers in the name of God convened together.

And who ſo fit to deal in buſineſſe of that nature, as perſons of p. 8that Quality? Who ſo ſit to conſult, debate, determine Church-differences, and ſo to ſettle the affairs of the Church, as Church-Officers? viz. The Elders which rule well, (as the Apoſtle ſpeaks) ſpecially they Rhem. Annot. in Act. 15. 6.Acts 15:6which labour in the Word and Doctrine? Thoſe Texts alledged by the Rhemiſts in their Annotations upon the place laſt cited, how ever they are by them drawn beyond the ſtaple, and preſſed beyond their intention, yet are they not wholly to be ſlighted; there being enough in them to bear out this cauſe, and to give ſome Reaſon for it. Under the Law the Ordinance was expreſſe. Hard, and difficult Controverſies were to be determined by the Prieſts, &c. Deu. 17. 8.Deut 17:8Deut. 17. 8. If there ariſe a matter too hard for thee, &c. Thou ſhalt come to the Prieſts, the Levites: i. e. Prieſts of the Leviticall… ſtock. A like word was that which came to the Prophet Haggai from the Lord, Hag. 2. 11.Hag 2:11Haggai 2. Thus ſaith the Lord of hoſtes; Ask now the Prieſts concerning the Law, ſaying, &c. To the ſame purpoſe is that known place of the Prophet Malachie, Chap. 1▪ v. 7. The Prieſts lips ſhall preſerve knowledge, and foreign Montan.they ſhall ſeek the Law at his mouth. Cuſtodient, requirent; ſo the Originall hath it. They ſhall keep, and they ſhall ſeek; or as our Tranſlation renders it, They ſhould keep, they ſhould ſeek. This is Gods Ordinance, that the Prieſts lips ſhould be a Promptuarium, a Cellar, a Buttery, a Pantery, a Store-houſe of all kinde of learning and knowledge: What ever it is oftimes De Facto, De Jure thus it ſhould be. And in that reſpect:

R. 1.Firſt, They ſhould be the moſt fit to be imployed in buſineſſes of this nature, in Church-differences, Church-affairs; being ſuch as do Calvin Act. 1…. 6.Acts 1:6Doctrina & judicio pollere; (to uſe Calvins words) Excell and go beyond the ordinary ſort of people in Divine learning, and ſolid Judgement: Such they either are, or ought to be: Their lips ſhould preſerve knowledge.

R. 2.Secondly, This is more proper for them (Church-Officers) then any others; and that in reſpect of their Office. Upon this ground did the Church at Antioch here refer their differences to the Apoſtles and Elders. And upon this ground did they undertake the hearing and determining of them. This they did, Non tantum ex Charitate, Calv. ibid.ſedex Officio; not meerly out of Charity, but out of Duty; in as much as this properly appertained to their Office. Ratione Officii (ſaith Calvin) bujus cauſae legitimi erant Judices. In regard of their Office they were the proper Judges in this cauſe. And ſo muſt Church-Officers in all ſucceeding ages of the Church be allowed to be in p. 9Eccleſiaſticall matters, Church-differences, or affairs, Judges, not chief, and principall, (for that is the Word it ſelf,) but Miniſteriall; Job. 33. 23.Job 33:23Interpreters of the Law, declaring the minde and meaning of God in it; and ſo determining controverſies, and ordering all things according to the rule of the Word.

Applic.See here then a warrant for that courſe which the State of this Kingdom hath pitched upon, in gathering together a ſelect company, though not of Apoſtles, yet of Elders, ſuch as the preſent condition of the Church affords, to conſult about the affairs of the Church; to examine and decide the unhappy differences which diſquiet, and indanger the State of it, and to regulate and order it in all things according to the Word. Let not this be looked upon by any as a new, or yet humane Invention. Sure I am for the ſubſtance of it, it is not ſo. As for ſome circumſtances, if there be not that formality in them which were to be deſired, the preſent neceſſity muſt plead an excuſe for that defect. But for the ſubſtance of it, it is no other then a Divine Ordinance, warranted and preſidented by this firſt pattern, this firſt Synodicall Aſſembly of the Apoſtles and Elders at Hieruſalem.

Object.I know, againſt this divers things have been, and will be objected. In this firſt Councell here were Apoſtles as well as Elders; and not onelyonly they, but others, even the whole Church met together. But it is not ſo in our Synods, our Aſſemblies.

Object. 1. Here were Apoſtles, men divinely and immediatly inſpired; men of infallible ſpirits, upon whoſe Judgements the Church might ſafely rely, and to whoſe determinations others might ſafely ſubſcribe. But we have none ſuch, neither hath the Church had in any age ſince their time.

Anſw. To this I ſhall have occaſion (God willing) to anſwer more fully in the ſequell of the Text. For the preſent, onelyonly know we, that though the Church hath no Apoſtles, nor Prophets, yet it hath Paſtours and Teachers, ſuch as do ſucceed the Apoſtles, though not in their Chaire, yet in their Doctrine, and ordinary Miniſtery; Elders, to whom God hath committed the chief care and overſight of 1 Pet. 2. 5.1 Pet 2:5the Church to feed and govern it.

Act. 20. 28. 29.Acts 20:28Acts 20:29Beſides, as for the Apoſtles, how ever they were Members, and chief Members of this Councell, yet are we not to look upon them as ſitting there in the capacitie of Apoſtles, as men immediatly inſpired; but as aſſembling together with the reſt of the Elders to debate, and p. 10determine the controverſies preſented to them in a Synodicall way. But of this (God willing) more hereafter.

Object. 2. For the latter Branch of the Objection: viz. That the Councell at Jeruſalem did not conſiſt onelyonly of Apoſtles and Act. 15. 2.Acts 15:2Elders, Eccleſiaſticall perſons, but of others. For this the 2. verſ. of the 15. Chap. ſeemeth to expreſſe; where it is ſaid, That the Church at Antioch determined to ſend Paul and Barnabas, and certain [others of them.]

Aretius ad locum. Alios ex parte adverſa Cerinthi & Judaizantium. Corn. a Lap. ibid.Anſ. But who were theſe others? Aretius, not without good probability, conceiveth them to be ſome of the oppoſite party, whom they ſent together with the Apoſtles, that they might have a fair hearing and proceeding. So much (me thinks) the former part of the Verſe, compared with the latter, ſeemeth to impart: When Paul and Barnabas (ſaith the Text) had had no ſmall diſſention [with them,] (viz. thoſe falſe teachers,) the Church determined that Paul and Barnabas, and certain [other of them] ſhould go up to Jeruſalem. Where foreign, [with them] and [of them] ſeeme to relate the one to the other. Certainly ſome of them were there preſent in that Act. 25. 10.Acts 25:10Councell; to whom elſe ſpeaketh the Apoſtle Saint Peter in the tenth verſe of that Chapter, Now therefore why tempt ye God, &c? And theſe (as I take it) were thoſe foreign, thoſe ſome others there ſpoken of.

Anſw. 2. But let it be granted that there were ſome other ſent, ſome from amongſt themſelves, yet whom ſhall we conceive them to be? Certainly ſome of their Elders delegated and commiſſionated 2 Cor. 24.by the Church for that ſervice; Meſſengers of the Church, as the Apoſtle phraſeth it, ſpeaking of ſome (whether Barnabas or Silas, or Luke, it is variouſly and uncertainly conjectured) who were imployed from the Church of Hieruſalem to the Church at Corinth, he calleth them foreign, Apoſtles, Ambaſſadours, Meſſengers of the Churches. And ſurely ſuch muſt theſe (certaine others) be.

Object.But it will be replyed, in this Councell here were not only Eccleſiaſticall Elders and Officers, delegates of the Churches, but here is a whole Church, even the whole Church of Jeruſalem; ſo it ſeemeth by the 23. verſ. of that 15. chap. where Meſſengers are choſen, and ſent away from the Councell by the whole Church; It pleaſed the Apoſtles A…. 15. 23.and Elders, with the whole Church, to ſend choſen men of their own company to Antioch.

Anſw. For anſwer to this, what is there meant by the Church, p. 11is uncertaine, whether the whole multitude of believers belonging to the Church at Hieruſalem, or only **Tota Eccleſia loci, i. e. Cle…us to…us Eccleſiae …lli ſerviens. Jun. Animad. in Bell. Contr. 4. de Concil. c. 15. n▪ 19. Vid. M. Rutherford.the Officers of the Church, or elſe that Synodicall body of Apoſtles and Elders. For the latter of theſe, and againſt the former it is argued not without ſome probability the whole Church of Hieruſalem it cannot be.

Firſt, that Church being ſo numerous, all the members of it could not poſſibly meet at one Synod.

▪2. But ſecondly ſuppoſe ſuch a poſſibility, yet what authority had the Church of Jeruſalem to ſend ſuch binding decrees to any other Churches? Par in parem non habet poteſtatem; one Church hath no power over another. The Church at Hieruſalem had no more power over the Church at Antioch, then the Church at Antioch had over the Church at Hieruſalem. And therefore it is probably concluded, that by the Church there muſt rather be meant that Synodicall Aſſembly, (a repreſentative Church) then the whole multitude ofbelievers.

But it is ſaid expreſſely, the multitude was there; ſo it is ſaid, verſ. 12. All the multitude kept ſilence, and gave audience to Paul and Barnabas.

A. To this it is anſwered, that … foreign, the multitude there we are to underſtand not the whole multitude of believers, but of the Apoſtles and Elders met together Synodically from divers Churches, being in number many, ſo Maſter **M. Rutherford… due right of Presbytery. pag. 365, 366. Multitudinis nomine intell… ge, non totam Eccleſiam, ſed tot…m▪ Apoſtolor…m, & Seniorum coetum. Beza ad Loc. Similiter Piſcator. Schol. 161. Iun. Animad. in Bell. Cont. 4. de Concil. c. 15. Sect. 19.Beza and divers other Expoſitors conceive of it, referring the…e words to the ſixth verſ. of the chap. Certainly, as for the whole multitude of believers (as I ſaid) they were at that time too numerous to convene at ſuch a meeting▪

Ob. But it is replyed, though not all, yet ſome, and many of them might be there preſent, though not the whole Church, yet a good part of it, ſo the word [Church] is uſed Synecdochically in verſ. 3. Verſ. 3.of that chap. where it is ſaid, that Paul and Barnabas were brought on their way by the Church.

Anſw. In anſwer to this take theſe foure things.

Fir…, whether de facto they were ſo or no, is uncertaine: the evidence brought for it is not demonſtrative.

Secondly, ſuppoſe ſome of them were there preſent, which for my owne part (I confeſſe) I am not unwilling to grant, the word foreign, multitude, ſeeming to me to import ſo much, by comparing it with Act. 2. 6. where the ſame word is uſed, foreign, The multitude came togeth…r, &c. (In which ſenſe alſo I acknowledge p. 12the word Church in the place forenamed ſeemeth moſt genuinely to be underſtood, as appeareth by comparing it with verſ. 4. of the chap. where the Church is diſtinguiſhed from the Apoſtles & Elders.) Yet was it only de facto, not de jure; by permiſſion, not commiſſion; they were not called thither, nor by any law required to be there; their preſence there was only accidentall, by reaſon of their vicinity and nearneſſe, dwelling in the City where the Synod did ſit, otherwiſe the Church at Antioch, and ſome other of the Churches had as much both right and reaſon to have been there, as they; being as neerly, Fieri quidem poteſt, ut co…am plebe habita fuerit diſputatio, ſed ne ad t…actandam cauſam …ulgus prom…ſcue fuiſſe admiſſum quiſp…am puta…e…. Cal. in c. 5. v. 6. Object.or more neerly concerned in the buſineſſe there agitated then they.

Thirdly, admitting them to be there preſent, as ſpectators and hearers, yet can it not be proved that they were admitted any wayes to joine in the debate or diſcuſſion of the matters in controverſie, the ſixth verſ. of the chap. appropriates this to the Apoſtles and Elders.

Fourthly, However (in the fourth place) they had no power of voting or determining, that was peculiar to the Apoſtles and Elders: ſo you have it in the Text, which tells us, that the Decrees which were here delivered, were … ordained by the Apoſtles and Elders, not by the multitude, not by the whole Church.

But why then are the Synodicall Letters written in their name, if they had no voice in making the Decrees? ſo the tenor of them Anſw. Ap…ſt…li & …e…iores …at…es. v. l. Verſ. 22. P…ophetae, …um Propriè, tum Metaphori…e. Corn. a Lap. Prophe… at Ant…och. Rutherfords Due Right. p. 400. Doctores …n …cleſia … m… …a…a. Beza ad …oc. vid. Act. 15. 33.Acts 15:33runs, The Apoſtles, and Elders, and Brethren ſend greeting, &c. verſ. 23.

To this it is anſwered. Firſt, who or what theſe Brethren were is uncertaine, the vulgar Latine, (which all the Romiſh Interpreters follow) by taking away the copula, makes them all one with the Elders; The Apoſtles, and Elders, Brethren: but that may not be allowed, the originall making them diſtinct, foreign and Brethren, paſſing by that, by the words immediately foregoing it ſhould ſeem that Judas called Barſabas, and Sylas were two of theſe Brethren, ſo they are there called, chief men (foreign prime, leading men) among the Brethren. Now what they were you may learne from the 32. verſ. of the chap. viz. Prophets, (Judas and Silas being Prophets) Firſt, Doctores Eccleſiae, Teachers of the Church, (of which ſort they had then many, as you may ſee verſ. 35.) whether of the Church at Antioch, or at Jeruſalem) is not agreed: but Prophets they were, perſons in office, ſuch were they, and probably ſuch were the reſt of the Brethren there mentioned.

p. 132. But (ſecondly) ſuppoſe it, that by Brethren there we are to underſtand perſons out of office, yet can it not be concluded thence, that they had their votes in this Aſſ…mbly: onelyonly, (as Calvin conjectures with good probability) they aſſenting and ſubſcribing to what the Councell had done, the Apoſtles and Elders make uſe of their concurrence, in commending the reſult of their conſultations to the reſt of the Churches. Certainly, more then this cannot be made of it, for otherwiſe what power had the Brethren, (ſuppoſe the whole Church of Jeruſalem) to make Decrees for, and impoſe lawes upon other of the Churches?

Q. But yet, why then ſhould the Meſſengers be ſent, & the Letters written in their names? ſurely it cannot be, but that they ſhould have a place and vote in that Councell, in whoſe names the **Certiſſim…m eſt illos fuiſſe convocates, quorum nomine ſententia lat… fuit, & …erae ſcriptae. D. Ame…. Bel. Ener. de. Concil. c. 2▪Synodicall Letters were written, ſo our late reverend and learned profeſſour at Fran…ker concludes it.

M. Ruth. p. 379. ibid.A. To this … is anſwered by the preſent reverend & learned profeſſour at St. And…ewe…, that St. P…ul in ſome of his Epiſtles joyneth others with himſelf in the Inſcriptions or Salutations: as for inſtance, the firſt Epiſtle to the Corinthians runs in Pauls name▪ and S…thene▪s; 1 Cor. 1. 1.1 Cor 1:1Paul called to be an Apoſtle, &c. and So…thenes our …ther. The ſecond 2 Cor. 1. 1. Col. 1▪ …. 1. Theſ. …. 1. 2 Theſ. …. 1.2 Cor 1:1Col 1Epiſtle, as alſo tha… to the Col…ſſians; in Pauls name and Timothies, Paul an Apoſtle &c. and Timothy our brother. The two Epiſtles to the Theſſalonians run, Paul and Sylvanus and Tymoth…us to the Church of the Theſſal…nians. Thus are others joyned with him, as partners in the Inſcriptions, though the Epiſtles were none of theirs, but Pauls. As for them, they were none of them immediately in…ired▪ as Paul was, and conſequently could be no collaterall writers, having any hand in inditing and penning thoſe Epiſtles; but only their names joyned with his, as being approvers of the doctrines and exhortations there delivered, that thereby the more reſpect might be procured thereunto. From whence our learned Doctor Solater obſerves well, that Dr. Sclater, in 1 Theſ. 1. 1.1 Thess 1:1It is lawfull to uſe (h…mana ſubſidla) humane help for the advantage of the truth. Inſtancing in this particular caſe we have now in hand; The Apoſtles, and Elders, and Brethren, (ſaith he) go jointly in the decrees at Jeruſalem, that by univerſall conſent Gods people night be more ſwayed to obedience: the concurrence of the Brethren is made uſe of in commending thoſe decrees to the Churches, which yet they had no hands in debating and determining.

Object. Why, but it is yet objected, whether it was ſo or no here p. 14Re…ula juris.de facto; yet de jure it ought to be ſo: Quod omnes, ab omnibus▪ that which concernes all, ought to be handled and concluded by all: It is the uſuall plea for Popular Government (i. e. No-Covernment) in Congregationall Churches.

Anſw. To this we anſwer, that this Argument (whatever force is in it in ſome other caſes) in this caſe it pleads for an impoſſibility: for all to meet together in a Provinciall, much more in a Nationall, much more in an Oecumenicall and generall Councell or Synod, is a thing altogether impoſſible: and therefore of neceſſity ſome are to be ſelected and choſen for all. I ſhall not need to tell you how it is in our Parliamentary Aſſemblies; the things there handled, they are of generall and univerſall concernment, property and liberty, &c. not the meaneſt perſon but is intereſted▪ in them, yet in as much as the whole Kingdome cannot meet together, the truſt is committed to a few, who are to conſult and determine in the name of the reſt: furely, of neceſſity ſo it muſt be in the Church, becauſe all cannot meet in a Synodicall way, therefore ſome perſons of truſt are to be ſelected and imployed about that ſervice: for which who can be conceived ſo fit as thoſe, who by their office are overſeers to the flock, Nicem…n prim… per Conſtantin…m▪ Conſtantino pol…tanu… pri …um per Theodoſim Jun. Chalce donenſe per Martianum. vid Praefat. Concil.ſet over them by God to feed, and to governe them?

Queſt. But what then? are all others wholly excluded from having any thing to do in ſuch Aſſemblies? what ſay we firſt to the Chriſtian Magiſtrate?

Anſw. To him we willingly allow what God hath given him, an intere…t, a poteſtative intereſt, an intereſt of power, and that both in the convening and confirming of ſuch Aſſemblies.

1. In convening, that the Churches may meet in this way by his authority, under his wing, by his allowance, under his protection; thus were the ancient generall Councells called by the authority of the Supream Impe at…res …rebr… adfue…t, nec …ol…m praeſente serant, verum etium rebus jam con…l…ſis …am Epiſcopi… ſubſcripſe unt. P. Mart. Loc. Com in …. 49. 23.Magiſtrate, the Chriſtian Emperours; ſome of them graced and honoured with their perſonall preſence and ſubſcriptions: and thus in topicall Councells, (as they call them) particular, Claſſicall, Provinciall, Nationall Synods, (where it may be had) the concurrence of the Chriſtian Magiſtrate is ſtill to be looked at and deſired: who being by God appointed to be Cuſtos & vindex u…riuſque tabulae, the keeper and protector of both Tables, and a father▪ (as to the State, ſo) to the Church, (Kings ſhall be thy nurſing fathers,) ought conſequently, virtute officij, to comply with all waies and means which may procure the peace and welfare of the one, as of the other.

p. 152. As in convening, ſo in confirming; this did thoſe Chriſtian Emperours to thoſe generall Councells, and this honour we willingly give to the Civill Magiſtrate, that he ſhould be under Chriſt (whoſe Vice-gerent he is) the Alpha and Omega, the beginning and ending, the firſt and the laſt, in theſe Eccleſiaſticall meetings: which being congregated by his authority, by the ſame authority ought to be ratified and confirmed; that ſo the greater obligation may be layd upon all ſorts of perſons for the obſerving of thoſe decrees which are ſo ordained, herein alſo the Magiſtrats concurrence is to be deſired, in asmuch as he is by vert…e of his office, the Miniſter of God unto his people Rom. 13. 4.Rom 13:4for good, and that not only their naturall good, to preſerve their lives; or their civill good, to maintaine their eſtates and liberties; or morall good, to reſtrain them from vice, and incourage them to vertue; but alſo their Eccleſiaſticall and ſpirituall good, to maintaine their Religion, the true worſhip and ſervice of the true God. Thus then the Magiſtrate is not excluded.

Queſt. But then it ſeemeth the reſt of the people are.

Anſw. Not ſo neither: to them I ſhall freely allow whatever they may juſtly challenge, if not more, willing rather to yeeld a ſcruple to them, then take a graine from them. As

Firſt, an intereſt in the election and delegation of perſons to be betruſted with that ſervice.

Secondly, a liberty to communicate their doubts and deſires in waies fitting and convenient.

Thirdly, a liberty of preſence to ſome, (as conveniencie will permit) that they may be hearers and witneſſes of the proceedings.

Fourthly, a liberty of ſpeech unto ſuch as ſhall be after a ſpeciall manner intereſted in the buſineſſes agitated.

Fifthly, and laſtly, the conſent and concurrence of ſuch perſons or Churches, as may procure reſpect unto the truth, may be deſired and made uſe of.

All theſe (for my own part) I am not unwilling to grant, and methinks (if my eyes deceive me not) I ſee them all layd forth before me in this pattern which I have now in hand▪ this firſt Councell at Hieruſalem. Where

Chap. 15.Firſt, Paul and Barnabas▪ and whoever were ſent with them, were ſent by the Ch…ch, [They] determined that Paul and Barnabas &c. ſhould go up to Hier…ſalem▪ … viz. the Church, as the next Verſ. xplaines.

p. 16Secondly, ſending the perſons, they ſend their cauſe with them, Corpus cum cauſa, they determined they ſhould go up about this queſtion▪ Verſ. 2. viz. touching Circumciſion, whether neceſſary or no.

Thirdly, here was the foreign, the multitude, a convenient number of the people, to heare, and ſee, and bear witneſſe of their proceedings, Verſ. 12.

Fourthly, here was the oppoſite party, who had a liberty to declare their judgements, and to plead for themſelves, as I have already cleered it from the 2. & 10. Verſes of that Chapter, and may appear further by that heat of diſputation which was in the Councell, Verſ. 7.

Fifthly and laſtly, here was the conſent and concurrence of the brethren and the whole Church of Jeruſalem taken in, and made uſe of to procure the more reſpect to the decrees of the Councell, with the reſt of the Churches, Verſ. 22, 23.

In all theſe we find a popular concurrence and influence with and upon this Councell: but now what was beyond this; as the defining and determining of the differences, and ord…ring of decrees▪ that was the Apostles and Elders; ſo you have it expreſſed in the Text, They delivered them the decrees for to keep, that were ordained of the Apoſtles and Elders.

And thus you ſee who were the proper members of this firſt Councell or Synod, which I have inſiſted a little the longer upon, (as to lay a good foundation for ſuch ſuperſtructures as ſhall afterward be built upon it, ſo) to ſhew you the groundleſneſſe of that Odium, which by ſome unreaſonable men is caſt, not only upon the preſent Aſſembly in this Kingdome, but upon all Church▪ Aſſemblies of like nature, viz. becauſe they conſiſt chiefly and moſtly of Eccleſi…ſticall perſons, **Compaſſionate Sa…ar… …an.Divines, (as they ſcornfully tearm them) Paſtors and Teachers, ſuch Church officers, as the preſent ſtate of the Church affords▪ herein what new thing do they ſee? what more then is to be ſeen in this firſt Councell, where the members of the Counſell were Apoſtles and Elders?

Non a Petre ut Papa Oecumenico, non a Ja…bo, &c. Beza in Text.Obſerv. By them were theſe decrees ordained, viz. by a joint co… ſent, not by any one of them, not by Peter, not by James, nor by any one other: from whence it may be rightly concluded againſt▪ that Antichriſtian uſurpation of the Pope, who takes upon him to make binding decrees for the Churches, alone. This is more then his pretended Predeceſſour St. Peter would d. But that I paſſe by.

p. 172. Come we now to the ſecond branch of this ſecond particular, viz. What were theſe decrees which were ordained by the …poſtles and Elders, and here delivered by P…l to the Churches? For anſwer, will you know the particulars? uead the 20. or 29. Verſ. of the Chapter foregoing, there you ſhall find a ſummary of them, viz. that they ſhould abſtaine from meat offered to Jdols, from …lood, from things ſtrangled, and from fornication; The three former of them things in their own nature indifferent: The latter (fornic…tion) eſteemed little more Concubinatus▪ cujus tantam con…uetudinem fecera…tgentes, ut propemod…m inſtar legis fo…e… ▪ Calv. ad Loc. Non eſt fl…gi… um (mihi crede) ad…leſcentul…r, ſ…ortari. …er▪ Adelph. Luk. 2. 1. Act. 17. 7.Luke 2:1Acts 17:7(as it ſeemeth) in thoſe times, (at leaſt) amongſt ſome of the Gentiles; who account it, if a ſin, yet a very voniall one; theſe the Councell by a joint conſent interdicts and prohibits and theſe prohibitions the Evangeliſt here calleth by the name of Decrees, foreign

Edi…ta, D…eta, the ſame word we find uſed in the ſecond of Luk. Verſ. 1. There …e…t out a decree from Caeſar Auguſtus, foreign And ſo againe, in 17. Act. Verſ. 7. where Jaſon and the reſt of the brethren are accuſed that they did contrary to the Decrees of Caeſar, foreign. Thus were the …ivill decrees of Princes and States then called, and by the ſame name the Evangliſt here calleth the Eccle…sſticall de…erminations of this Synodicall Aſſembly, foreign Decrees.

Obſerv. … Where (to paſſe over things as briefly as I may) take we noticer (in the firſt place) of the miſconception and miſtaking of ſome, who look upon this firſt Councell, only as a pattern of one Siſter Church giving advice and counſell to another; were there no other argument to diſcover the nakedneſſe of this evaſion, this one word in the Text alone were ſufficient; where the Evangeliſt ſpeaking of the reſults of their conſultations, calleth them not Counſells, not br…erly advices, but foreign, Decrees: Decrees are more then Counſells, and ſurely ſuch were the determinations of this firſt Syn d, more then bare counſells; here were conſtitutions and decrees, foreign Decrees which were ordained,] and theſe decrees they are impoſed upon the Churches, not only propo…ded and commended to them▪ but impoſed upon them: not only propounded by way of advice, but Chap. 15. 28.impoſed by way of injunction, It ſeemed good to the Holy Ghoſt, and to us▪ to lay (foreign, to impoſe) no greater burdens, &c.] certainly here was more then the advice of a ſiſter ch…ch: what had a ſiſter church to do to make decrees, and impoſe injunctions upon a ſiſter church? the church at … upon the Church at Antioch, being in reſpect of any a…t…oritative power every way …uall to h… ſelf? To …et that paſſe,

p. 18Obſer. 2. In the ſecond place. See here what power a lawfull Councell or Synod being by lawfull authority in the Name of Chriſt convened and met together, have in matters of Eccleſiaſticall concernment, viz. A power not onelyonly to conſult, and debate, and adviſe; but to determine Eccleſiaſticall differences, and to ordaine decrees which may be binding to the Churches. Such power the Apoſtles and Elders being here at the motion of, and by delegation from the Churches met together, aſſume unto themſelves. They came together to conſider of this matter, verſ. 6. chap. 15. and having conſidered of the Church differences, they determine them; determining them, they draw up Ordinances and Decrees concerning them, which are here by the Apoſtles delivered to the Churches to keep.

Obſer. True (it may be ſaid) they might doe it, but ſo may not any other Councell or Synod in any ſucceeding age of the Church. And why not? why, they were extraordinary perſons, endued with an extraordinary and inf…lible Spirit, by which they were guided and directed in the whole procedure of this buſineſſe. And conſequently might doe that which is not to be drawne into preſident by any after them, who are not aſſiſted with the ſame Spirit. They were Apoſtles, having an Apoſtolicall authoritie, and ſo might ordaine Decrees, and make Laws for the Churches, which for any others after them to attempt were no leſſe then high and unwar…antable preſumption.

Anſw. Here is the maine and principall evaſion whereby all the Arguments taken from this firſt patterne of Synodicall Aſſemblies are ſuppoſed to be eluded and made void. Give me leave to cloſe with it as brie…ly (and yet as fully) as I can. In way of anſwer averring the contrary to this confident ſuppoſition, viz. That the Apoſtles, however they were extraordinary perſons, and in penning of ſacred Scriptures were aſſiſted and directed by an immediate Spirit, yet in this buſineſſe they did not proceed by vertue of any Apoſtolicall authority, as men immediately inſpi…ed, but onelyonly as Paſ…ours and Teachers aſſiſ…ed by the di…ction of an ordinary ſpirit. That it was ſo, the evidence is cleane, and I think …ndeniable.

Argument 1For firſt, wherefore elſe ſhould Paul have made this …ourney from A…ioch to Hier…ſ…em? Paul as an Apoſtle, he was able to have decided and ſt…ted all theſe controverſies alone as well as all the Apoſtles with him; all being guided by one and the ſame Spirit. So as, had he herein made uſe of his Apoſtolicall authority, he ſhould not p. 19have needed to have gone to confer with any other of the Apoſtles about it. This courſe we ſee he had before declined in a matter of far greater conſequence then this, viz. upon his firſt receiving of the Goſpell, having received it by divine revelation, and immediate inſpiration, he did not addreſſe himſelf to the Apoſtles, or any other for the inſtructing and confirming of him in that doctrine. So he …els his Gala…i…us; 1. Gal. 16. 17. When it pleaſed God to reveale his Son in me, &c. I conferred not with fleſh and blood. i. e. not with his owne Rat one ſua humana; Paraeus. Cum quoquam mortalium, Calv. Beza ad loc.carnall reaſon (ſo Paraeus) or rather (as Calvin and Beza) not with any mortall man whatever; Neither went I up to Hieruſalem to them who were Apoſtles before me. True it was, after ſome time he went up thither once and againe, as you may ſee Chap. 1. verſ. 18. Chap. 2. v. 1. Firſt three yeeres after, then fourteene yeerer after, and both times he had communication and conferen…e with the Apoſtles; But as for any inſtructions from them, or confirmation by them, o… any other, as he ſought it not, ſo neither did he finde it. foreign, in conference Gal. 2. 6.Gal 2:6(ſ…ith he) they added nothing unto me, v. 6. Certainly then had Paul ſtood upon his Apoſtolicall ſpirit, as he needed not; ſo he would not have gone up to Hieruſalem to hold a conference with other Ap…ſtles about this buſineſſe, being of far leſſer concernment then the maine do…trine of the Coſpell.Argum. 2.

2. Suppoſe he did …ondeſcend beneath himſelf for the ſatisfaction of the weak brethren, and for the ſtopping of the mouthes of oppoſites, to hold a conference with the Apoſtles about this buſines, ſo to take in their concurrence and mutuall conſent; yet why ſhould the Elders be joyned unto them? That they we…e joyned with them in the whole procedure of this buſineſſe, both in the conſultation and determination, is moſt apparent from the ſixth verſe of the Chapter foregoing, and from the words of the Text. In both theſe they were ioyn… actors with the Apoſtles, joynt commiſſioners. Now in c…ſe the Apoſtles had proceeded, as men immediatly inſpired, what need had they to have made uſe of their concurrence? Or what could the Elders any wayes contribute to them? If the Apoſtle… themſelves could in conference adde nothing unto Paul, much leſſe could the Elders adde any thing to the Apoſtles.

Argum. 3.3. But (thirdly) Suppoſe that as Paul required the concurrence of the other Apoſtles, ſo the Apoſtles required the concurrence of other Elders ſtill for the more ſul… ſatiſfaction of all parties; yet … they proceed after tha… manner, by way p. 20of diſcuſſion, and diſputation? That this was their way, the ſeventh Chap. 15. 7.verſe of the foregoing Chapter maketh it cleare. When there had been much diſputing.] Here was not onelyonly foreign, but foreign, …lta diſceptatio, a great and earneſt diſputation. The points propounded were controverted and agitated pre and con, on both ſides, to blot out the truth. Now what needed this, had the Apoſtles been immediately inſpired? Immediate inſpirations are like the ſun-beams, which are not brought unto the eye by any ſuch crooked and winding rayes as they are ſometimes painted, but by direct lines. Thus are immediate inſpirations brought unto the minde. The word of the Lord came unto the Prophets, and ſo it came unto the Apoſtles▪ … P…. 1. 21.who being immediately inſpired, ſpake as they were moved (foreign, carried on) by the holy Ghoſt, and that without any ſuch conſultations with themſelves, or others.

Put theſe three together, we ſhall need no other evidence to cleare this truth, that the Apoſtles in this Councell did not ſit and act in the capacitie of Apoſtles as extraordinary Miniſters of the Church, neither did they proceed in this buſineſſe as immediately inſpired.

Object. No (you may ſay?) why, their words ſeeme to make it plaine, expreſly averring ſo much, that what herein they concluded and agreeed upon, it was by the direction and inſtigation of the Spirit. So run the letters of the Councell. It ſeemed good Chap. 15. 28.to the holy Ghoſt and to us.] i. e. to the Spirit ſuggeſting, to them conſenting: To the Spirit as the maſter, to them as the ſchollars, ſubſcribing V▪ ſum eſt Spir…tui ſancto & nobis, i. e. nobis ex inſtinct … spiritus ſancti. Hend. Piſ…at. Corn. à Lap.to their maſters Dictates. Or, To the holy Ghoſt and to … i. e. to us being aſſiſted and guided by the inſtinct and ſuggeſtion of the holy Ghoſt.

Anſw. That the Apoſtles were thus aſſiſted and guided muſt not be denied. But what kinde of inſtinct or ſuggeſtion was this? was it mediate or immediate? ordinary, or extraordinary? Here is the knot of the controverſie. Papiſts generally contend for the latter, ſuppoſing Corn. à Lap. Lo…in.it to make ſomething for the infallibity of their Councells, which they look upon as directed by the ſame unerring Spirit. But this (whoever be the Patrons of it) our reverend and learned Cartwright in his anſwer to the Rhemiſts (who were of the ſame opinion) cenſureth for a fond im…gination. It ſeemeth (ſaith he to them) M. Cart. Annot. in Rhem. ad loc.that ye underſtand not what is meant by thoſe words of the Councell. [It pleaſed the holy Ghoſt and us.] The meaning is no… (ſaith he) as you fondly immagine, that they were immediately … God.] This he p. 21avers (as you ſee) with great confidence: And this hee maketh good by an argument (which as yet hath not, neither doe I thinke ever will be ſoundly and ſatisfactorily anſwered) taken from the words themſelves, which ſay as much of the Elders as of the Apoſtles, It ſeemed good to the Holy Ghoſt and to us.] But this will not, cannot be ſaid of the Elders, that they were immediately inſpired; much leſſe of the people, whoſe preſence and conſent he conceiveth them to have made uſe of.

M. Rutherf▪ Due right of Presbyteries, p. 360. Ma…th. 28. v. laſt.An immediate inſpiring ſpirit then it was not. What then? Why, an ordinary Synodicall ſpirit (as the learned profeſſour of Scotland calleth it;) even the ſame ſpirit which is promiſed to all the faithfull Miniſters of the Church to the end of the world; [Loe I am with you alwayes to the end of the world;] Eſpecially being ſo convened and met together in the Name of▪ Chriſt: Where two or three Mat. 18. 20.Matt 18:20are met together in my name (in my authority) there am I in the midſt amongst them, Mat. 18. A promiſe which (though not onelyonly, yet) primarily and properly is to be underſtood of ſuch Eccleſiaſticall meetings of Church-Officers aſſembled together to conſult about the affaires of the Church▪ Chriſt promiſeth to be in the midſt amongſt them, both aſſiſting and ratifying. Thus was he preſent with this firſt Councell▪ And thus is he at this day preſent with all Aſſemblies of like nature, meeting and proceeding after the ſame manner that they did.

Queſt. But what then? may all, or any other Aſſemblies, Synods, Co…cels in ſucceeding ages preſume to take up their words, and ſay the ſame of their decrees, It ſeemed good to the Holy Ghoſt and to us? Here is an argument which is looked upon by many, as not onelyonly Militant, but Triumphant.

Bellarm. de Concil…is, … 50. Rhem. … lo….Anſw. In anſwer hereunto I liſt not to lend an care to what our adverſaries of Rome earneſtly contend for. This firſt Councell (ſay Bellarmine and the Rhemiſts) hath given this forme of ſpeech to all other Councels lawfully called, and confirmed, viz. by the Pope) to ſay the like; It hath pleaſed the Holy Ghoſt and us.] Letting that paſſe which cannot be made good, unleſſe it be underſtood of that holy Hiſtory of the Councell of Treat.Ghoſt which the ſtory tells us was carryed from Rome to Trent in a Clo…og. For my own part, I ſhall return to this Objection, or Queſtion, this three-fold Anſwer.

1. De facto it muſt be acknowledged that the Councels of old, ſome, many of them have made uſe of a forme of ſpeech not unlike to this. The ancient Father Cyprian, with ſome other of the Cyprian Epiſt. 54. ad Co…nel.Fathers of an African Councell, making report unto Cornelius then Biſhop of Rome what the Councell had agreed upon, they uſe theſe Verba n…n nun… ſolum, ſed …l m uſitata in Conc…l…is. Pamel. Annot. in Cyp.words, Placuit nobis, ſancto Spiritu ſuggerente. It hath ſeemed good to us by the ſuggeſtion of the Holy Ghoſt▪ Wherupon Pamelius notes, that this was no new thing, but a form of ſpeech anciently and commonly uſed in Councels: This they have ſaid. And

2. De debito. This all Councels and Synods ſhould be able to ſay; Decreeing nothing but what they may be able to ſay of, as the Apoſtles and Elders doe here of their determinations, I… ſeemeth good Mr. Rutherford. Due right of Presbyteries pa…. 1. p. 372.to the Holy Ghoſt and to us; to him our Maſter, to us his Schollers. Herein this firſt ſhould be a pattern to all ſucceeding Councels and Synods, ſhewing them, not what de jure they may doe, but what de debito they ſhould doe, viz. ſo to proceed, as they may ſay, It ſeemed good to the Holy Ghoſt and to us.

3. De Licito; this they with holy reverence may ſay, when they Cap. 15. v. 7, 1. verſ. 9. 14, 15, 16, 17.proceed as the Apoſtles and Elders here did, viz. by the Direction of the Word. So did the Apoſtles themſelves here proceed, grounding and bottoming their Decrees upon Scripture, ſeconded with ſome Dr. Fulk An. not in Rhem. Act. 15. 28.Acts 15:28evidences from Heaven. And thus did that African Councell proceed. Cyprian with the Fathers of Africa (ſaith our judiciall Fulk) did declare unto Cornelius Biſhop of Rome upon what authority of Scriptures M. Cartwright Annot. ibid.their determination was grounded, &c. And hereupon it was (ſaith our Reverend Cartwright) that the Apoſtles ſaid, that it pleaſed the Holy Ghoſt, viz. the Holy Ghoſt ſpeaking in the Scriptures: Scriptures (we know) they are no other but the breath of the Holy Ghoſt, endited by him. And hence it is, that the one is ſometimes put for the Gal. 3. 8. Heb. 9. 7. The Holy Ghoſt …there ſet down, for that Chriſt had not taught this, but th… Councell uttered them grounded on the Law, in Cartwright ex Oecumenio ad ….Gal 3:8Heb 9:7other. Scripture ſometimes put for the Holy Ghoſt. The Scripture foreſeeing (ſaith S. Paul) i. e. the Holy Ghoſt the Author of them. And the Holy Ghoſt ſometimes put for the Scripture▪ Wherefore, as the Holy Ghoſt ſaith, To day if you will heare his voyce, &c. ſaith the Apoſtle citing that of the Pſalme, which was endited by the Holy Ghoſt. And thus in the Text, It hath ſeemed good to the Holy Ghoſt▪ and to us.] viz. to the Holy Ghoſt ſpeaking to us in the Scripture. So the Greek Scholiaſt (cited by M. Cartwright) expounds the place▪ Now then, what ever lawfull Councell or Synod met together in the Name of Chriſt ſhall proceed after the ſame manner, as the Apoſtles here did▪ making the Word their rule and direction, grounding their determinations and decrees thereupon, either upon the expreſſe letter of it, or upon juſt and neceſſary conſequences, and inferences drawn from it, however they may for reverence ſake to that firſt Councell (which in ſome reſpects) is not to be patterned by any ſucceeding Synod, viz. in reſpect of the perſons of the Apoſtles there preſent, men of an extraordinary function, and aſſiſted at this time (no queſtion) though not with an immediate, yet with a more then ordinary meaſure of an ordinary ſpirit, proportionable to that higheſt place, which they then occupied in the Church and in that Councell (decline the forme of words by them Lorin ad loc. M. Ca…twright ibid. This Councel hath not given this form of ſpeech here uſed to all other Councels, how lawfully ſoever called and confirmed, except their determination may be warranted as this was, by the Holy Scriptures. D. Fulk Annot. in loc.uſed, (as Mr. Cartwright obſerves, that the African Councell upon that ground (as he conceives) did) yet without either Blaſphemy or Preſumption, it is conceived that they may to the ſame effect ſay of their decrees, that they are the minde of the Holy Ghoſt, as well as their minde; for which this patterne may bee their Warrant.

And thus I have (as I hope) ſufficiently cl…ered this ſcruple, as alſo anſwered this objection touching the extraordinary quality, and immediate aſſiſtance of the Apoſtles in this firſt Councell. So as this beaten Muſe being now ſtopped, and this trite evaſion put by, what remaines but that the concluſion ſhould ſtand firme? viz. That a lawfull councell or Synod being met, as the Apoſtles and Elders in this firſt Councell were, and proceeding after the ſame manner as they did, may determine Church-differences, and ordaine Decrees for the Churches …o keepe.

Queſt. But how farre reacheth this Synodicall Power? and in what caſes may they make ſuch Decrees?

Anſw. In anſwer hereunto I ſhall purpoſely decline (as much as may be) all collaterall controverſies, as viz. whether ſuch Synods be inveſted with a power of Juriſdiction, reaching to the cenſuring of perſons erroneous, or ſcandalons. I will not goe from what the Text directly leadeth me to. The Decrees here delivered by Paul and Silas to the Churches, we ſhall finde them directly concerning two things, Doctrine and Practice; D…ctrine, whether circumciſion was then neceſſary, or no. Practice, whether they ſhould then eate things offered to Idols, or no, &c. Both theſe the Councell here ſtates and determines.

Firſt▪ declaring the erroneouſneſſe and dangerouſneſſe of that opinion, which ſome would have obtruded upon the Churches under their name, viz. touching circumciſion, diſclaiming it as none of p. 24…. 15. v. 24. 28. Verſ. 29.theirs: This they doe explicitly verſ. 24. implicitly verſ. 28. Then interdicting and prohibiting them the uſe of ſom things which then were, or were accounted indifferent unto them, verſ. 29. Theſe two the ſentence of the Councell here directly reacheth, (not to ſpeake what it doth obliquely, how it alſo reacheth the pe…ſons of thoſe who had beene the broachers of that new Doctrine, whom it paſſeth a ſharp cenſure upon, viz. declaring and pronouncing them to be Troublers of the Church, and ſubverters of ſoules, verſ. 24.) And theſe two the ſentence of lawfull Councells, and Synods may reach, they being inveſted with a double power; the one Dogmaticall, the other Directive; (not to ſpeak of that corrective power, the power of cenſures, which if it bee not Formally, yet Vertu…lly and Eminently it muſt bee conceived to bee in ſuch Councells.)

1. They have a Dogmaticall or Doctrinall power in declaring of Doctrinall Truths or Errours. This power (I thinke) will be yeelded them at all intelligent hands; even by thoſe who in other caſes are moſt tender and jealous of allowing them any power of Juriſdiction: And it is no more then what the example of the Church at Antioch leadeth us to, who in a Doctrinall point of difference which could not be ſatisfactorily determined amongſt themſelves, they referre it to the concurrent judgement of other Churches met together in a Synodicall way; wherein (finding it agreeable to Scripture and Reaſon) they acquieſce, and reſt ſatisfied. A pattern for the Churches in all ſucceeding ages, ſhewing them what they are to do in like caſes. But to let this paſſe as a truth confeſſed by all who are not more wedded to their own private fancies and wills, then either to Scripture or Reaſon.

2. The ſecond branch of this Synodicall power is Directive in matters of Practice. Such a power we find the Councell here exerciſing upon the Churches; regulating them as touching their practice: And ſurely this may lawfull Synods doe, lay out the Churches way for them, order them in matters Eccleſiaſticall, ordaining Decrees touching what they are to doe, or not to doe; which Decrees may be impoſed upon the Churches.

Queſt. But what then? Hath ſuch a Councell or Synod an abſolute Legiſlative power to make Lawes, and impoſe what burdens they pleaſe upon the Church?

Anſw. Not ſo: The power of a Councell or Synod is not Magiſterial…, p. 25but Miniſt…riall; Not abſolute but limited. Many limitations may be aſſigned, whereby this power is determined, and bounded. I will touch onelyonly upon two.

1. They may doe nothing againſt any law of Chriſt, who is the onelyonly Law-giver of his Church. Here is no room for non obſtante's, Chriſts Lawes being unrepealable, unalterable, they may not be ſo much as tempered with by any particular perſons, nor yet by any combinations Deut. 4. 2. Reu. 22. 18▪Deut 4:2Rev 22:18of Men or Angels.

2. They may ordaine nothing but what they have a warrant from the word for. A warrant either explicit, or implicit, either a particular or generall warrant; either a particular warrant in expreſſe tearmes, or atleaſt a generall warrant clearely held forth under thoſe generall 1 Cor. 14. 40. verſ. 26.1 Cor 14:40rules of Order, Decencie, Edification.

Such w…e the decrees which the Councell here ordained. They impoſed nothing upon the Churches, but what they had a warrant from the word for. Either an expreſſe and particular warrant. This they had for the prohibiting of for…tion, which being taken literally & properly (as I conceive (by M. Bezis leave) that here it muſt) is expre…ly condemned in the word. Or elſe a generall warrant. This they had for all the reſt, the prohibiting of the eating of Idolothytes, things offered to Idols, of blood, of things ſtrangled; the two latter branches of the Caremoniall Law, all of them at that time in their own nature indifferent; But the uſe of them was at the preſent become ſcandalous, and offenſive to the weak brethren, and ſo tending rather to deſtruction, then to edification. Hereupon, though 2 Cor. 10. 8▪2 Cor 10:8they had no expreſſe word of Scripture for it, yet proceeding upon that generall ground, they prohibit the uſe of them for that time, though otherwiſe in themſelves indifferent.

By the ſame rules are other Councels and Synods to proceed. And conſequently ought not to impoſe any thing upon the Church, but what they conceive to be neceſſarie. So did the Councell here. It ſeemed good to the Holy Ghoſt and to us …o lay upon you no greater burden then verſ. 18▪theſe neceſſ…rie things. The things by them here impoſed were all neceſſ…rie. Neceſſarie either ſimply and abſolutely by an intrin…call neceſſitie, neceſſarie at all times. Of this kinde was the abſtaining from fornication or reſpectively, by an …t…ixſecall or accidentall neceſſity, neceſſarie pro … for the preſent time. Such were theſe other things here prohibited, though in themſelves, in their owne nature indifferent, yet in …ſpect of the ſ…andall then occaſioned by the uſe of them, p. 26they were for the time neceſſarie to be declined, and abſtained from. And ſurely ſuch ſhould the Decrees and Conſtitutions of all Councels and Synods be, viz. touching things neceſſarie, neceſſarie to be obſerved or avoided. Neceſſarie (as I ſay) either ſimply in themſelves, in their owne nature, at all times; or neceſſarie in reſpect of the preſent ſtate and condition, neceſſarie for the time: which things in their owne nature indifferent may be; as the words of the Councell here make it plain, which ſpeaking of things in themſelves indifferent, yet calleth them neceſſarie.

Queſt. What then? doth the authoritie of the Councell or Synod change the nature of the things, of indifferent making them neceſſarie? This our Adverſaries of Rome contend for. It is their Gloſſe upon the twentieth verſe of this fifteenth Chapter. See here (ſay they) the Rhem. Annot. in Act. 25. 20.Acts 25:20great Authoritie of Gods Church, and Counſels which may comand for ever, or for a time, ſuch things as be fit for the ſtate of times and nations without any expreſſe Scripture at all, and ſo by commandement make things neceſſarie which were before indifferent. And this many of our divines have unwarilie, and unſuſpectedly ſwallowed. Our learned and judicious Dr. Fulk Annot. ad L…c.Doctor Fulk, that Malleus haereticorum, in his Annotation upon that gloſſe of the Rhemiſts, ſticks not to grant them what therein they deſire; in matters of indifferencie (ſaith he) we yeeld to your obſervation. And it hath been (ſpecially of late times) a received maxime, that authoritie comming upon things in their owne nature indifferent changeth the nature of them, and maketh them of indifferent neceſſarie.

A. But to this we cannot ſubſcribe. Certainly the Church hath no ſuch power to change or alter the nature of things, either to make things neceſſarie indifferent, or things indifferent neceſſarie, which in Mr. Cartwright Annot. …id.M. Cartwrights judgement is all one. The reaſon which he giveth for it, is convincing. To give the Church any ſuch power, were to give it a power over and above the ſcriptures, in as much as the indifferencie of things is founded upon the Scriptures, from whence they have their middle and indifferent nature.

Queſt. But was it not ſo in this firſt Councell? did not they by impoſing of theſe things upon the Churches make them neceſſarie which were before indifferent?

Anſ. I anſwer, No, they were neceſſarie before they impoſed them.

Q How can that be? What, neceſſarie, and indifferent both?

Anſ. Yes; indifferent in themſelves, but neceſſarie in reſpect of the p…eſent occaſion. And herupon it was that the Councell impoſed them▪ p. 27becauſe they apprehended them ſo to be. Marke it. Theſe things were not therefore neceſſarie, becauſe they impoſed them; but, becauſe they were for the time neceſſarie, therefore they impoſed them. As for the things themſelves, the nature of them was not changed, nor altered by their command comming upon them. As they were indifferent before, ſo they remained indifferent ſtill, viz. indifferent in themſelves, and in reſpect of conſcience: onelyonly made neceſſarie by accident, in regard of the preſent occaſion, for the avoiding of ſcandall, and for the procuring and preſerving of the Peace and Ʋnitie of the Church▪

And thus have I as briefly, as plainly, as fully as I could, endeavoured to cleare up unto you this much controverted point touching the power of lawfull Councels and Synods in ordaining Decrees which may be impoſed upon the Churches. That which remaines is the application, wherein I ſhall be as brief as I may.

Applic.Is there ſuch a power in lawfull Councels and Synods? then take we heed everie of us how we oppoſe or reſiſt this power. We know what the Apoſtle ſaith of Civill power, the power of Magiſtracie, and I think I may ſay the ſame of Ecleſiaſticall power, the power of Councels, and Synods lawfully convened, lawfully proceeding, and lawfully confirmed, whoſoever reſiſteth the power, reſiſteth the Ordinance of Rom. 13. 2.Rom 13:2God. Theordinance of God. So it hath been looked upon in all ages of the Church hitherto; And ſure I am, it is not yet written with a ſunbe…me by the finger of God himſelf, that it is not ſo. Take we heed then Theom. p. laſt. I wiſh Mr. I. G. in his OEOMAXTA had conſulted with his own principle about this.how we oppoſe▪ how we reſiſt this way, leſt in ſo doing we run unawares into a OEOMAXIA, at leaſt runne the hazard of fighting againſt God.

To bring the Application home to the preſent times, I ſhall not neede to tell it you that this is the way that the State of this Kingdome have at this day pitched upon, for the compoſing of Eccleſiaſticall diffecences, and for the reforming and eſtabliſhing of the Church of God amongſt us, viz. to call together an Aſſembly of this nature, wherein they have for ſubſtance, (and I think for circumſtance, ſo far as the preſent ſtate of the times would permit,) endeavoured to follow this Primitive pattern: let me only perſwade with you to take heed of admitting, entertaining any prejudiciall thoughts againſt this way: ſuch thoughts there have been, and daily are let fall by ſome ill adviſed tongues and pens (no queſtion) ſecretly ſet a work by Satan, (as Peter was to diſſwade his maſter from going up to Hieruſalem) if it might be, to ſuffocate the Churches hopes in p. 28Marth. 16. 23▪the wombe, or to ſtifle them in the birth; take we heed how we take them up, how we give any lodging to them; far be it from every of us, who profeſſe our ſelves the loyall ſubjects of Jeſus Chriſt Pſal. 2. 3.Ps 2:3to harbour ſuch a rebellious reſolution, as that of thoſe in the Pſalme, Let us break their bonds aſunder, and caſt away their cords from us; Nay, (Brethren) firſt let us ſee what theſe bonds, what theſe cords will he, Zach. 11. 7.Zech 11:7before we offer any ſuch intentionall violence to them; poſſibly, they may be ſuch bonds as will have beauty for their companion; bonds like bracelets; which by binding may alſo adorne and inrich the Spouſe of Chriſt, no other then the bonds of Jeſus Chriſt himſelf, wherewith to be bound is the trueſt libertie: poſſibly they may be ſuch cords, as you ſhall find made all of Scripture threds, all of Gods own ſpinning, only twiſted and put together by men; and ſhall we reſolve aforehand to break theſe bonds and caſt away theſe cords?

Object. I know what is at the tongues end of ſome already, what will preſently be replyed: To ſubmit our ſelves to any ſuch binding power, or to any decrees made by ſuch a power, what were it, but to betray and forfeit our chriſtian libertie? It is the known plea which the Anabaptiſts take up againſt civill power; and it is made uſe of by many againſt this Eccleſiaſticall power. For Anſwer.

Anſw. Chriſtian liberty? and might not the Chriſtians at Antioch and elſewhere have taken up the ſame plea, had they apprehended any weight in it, or reaſon for it, when the Decrees here ſpoken of were tendered to them by Paul and Sylas to keep? what, betray their chriſtian liberty, by ſubjecting themſelves to the ordinances of men? But we hear no ſuch words from them, neither let there be any ſuch thoughts amongſt us; for which I am ſure there is no juſt ground: Synodicall, Eccleſiaſticall power (as well as civill) is not incompatible with chriſtian liberty, they may both well ſtand together.

That will ſoon appeare, if we do but rightly underſtand what chriſtian liberty is: miſtake it not, it is not a licence for chriſtians to think, and ſpeak, and pen, and act what they liſt, as ſome by their practice in theſe licentious times ſeem to conceive of it; nor yet an exemption from the yoak of any lawfull authority, whether civill or Eccleſiaſticall; nor yet a licence for every particular perſon, or combinations of perſons, to ſet up the worſhip of God, in what way, and after what manner ſeemeth good unto them; but a liberty purchaſed by Chriſt for chriſtians, whereby their conſciences are ſet free; here is the proper ſeat of this liberty; not the outward but the inward man, not p. 29the hand or tongue, but the conſcience, which is hereby ſet free, as from the rigour and curſe of the morall law, and from the obligation of the ceremoniall law, ſo generally from all obligations and bonds, ſave only ſuch as God himſelf ſhall impoſe upon it: this is chriſtian liberty. Now this liberty is no waies infringed, either by any civill or Eccleſiaſticall power, in as much as neither of them claymeth any Jurisdiction or power over the conſcience, either to binde or abſolve it. As for the Decrees of Councells & Synods, (to hold to them) they do not properly and immediately, as comming from them, reach the conſcience: it is but a miſtake (to make the moſt charitable conſtruction of it▪) which is charged upon Aſſemblies of this nature; that they I. G. Theom…k. p. 45.command all mens judgements and conſciences to bow down at the feet of their determinations: What Proteſtant Councell or Synod ever yet claymed ſuch a jurisdiction? true it is, the matter of their Decrees may reach the conſcience, being ſuch things as are commanded or forbidden in the Word; now conſcience is bound to obſerve and obey, but not by vertue of any humane Decree, but of the divine Law; which hath laid that obligation upon conſcience. As for other things which are in their own nature indifferent, neither commanded nor prohibited in the Word, but only made neceſſary for a time, in reſpect of ſome preſent occaſion, theſe may be impoſed; but how? what, upon conſcience, as things neceſſary in themſelves? No. Eccleſiaſticall Decrees, (as I ſaid before) they do not change the nature of things, but impoſe them, and leave them as they finde them; finding them to be neceſſary in themſelves, (made ſo by the Word, they now impoſe them as neceſſary; finding them to be indifferent in themſelves, (left ſo by the word) they now impoſe them as indifferent; only made neceſſary for the time. In the meane time no waies touching the conſcience, further then as the Word bindeth it.

To inſtance in theſe Decrees which the Text pointeth at; here are Decrees ordained for the Churches to keep, obligatory Decrees, but no waies binding conſcience further then the Law of God bound it. The Councell Decrees they ſhould abſtaine from fornication, now this they were bound to before, by an expreſſe and particular Law of God: The Councell Decrees, they ſhould abſtaine from eating things ſacrificed to Idolls, &c. and theſe they were now bound to by a generall Law, the Law of charity, which required they ſhould (as much as might be) avoid what was ſcandalous and offenſive to the weak brethren, and apply themſelves to ſuch waies and courſes, as might p. 30procure and maintaine the peace and unity of the Churches, thus were they bound, yet without any impeachment to their chriſtian liberty: for in the former of theſe their Chriſtian liberty had no place, it being a thing ſimply neceſſary to abſtaine from fornication; in the latter their Chriſtian liberty was ſtill preſerved and maintained intire and whole, in as much as theſe things were not impoſed upon conſ…ience, as things neceſſary in themſelves; only the outward uſe and exerciſe of that liberty was for a time limited or reſtrained, which (morall neceſſity ſo requiring) queſtionleſſe without any wrong or injury may be done, either by a mans ſelf, or others in authority, civill or Eccleſiaſticall.

Where (by the way, before I paſſe any further) let me only give a touch upon an error, then which I do not know any that theſe luxuriant times have put forth of more dangerous conſequence, viz. That things indifferent, when commanded, ſhould become unlawful; ſuch rocks the ſhifting of the wind of late hath carried men upon: not long ſince the tenet was; Things indifferent, when commanded, become neceſſary: now on the other hand, Things indifferent, when commanded, become unlawfull, extreames both, like Scylla and Charybdis; it is not eaſie to ſay whether of the two the more dangerous. I have given a caveat touching the one already, let me now do as much▪ for the other: That authority by commanding things indifferent ſhould make them unlawfull, how can this be? if ſo, ſure the ground and reaſon of this unlawfullneſſe, muſt be either in the authority commanding, or in the thing commanded, or in the perſon obeying: now for the former of theſe, the authority being lawfull cannot leave ſuch a taint upon things, that by touching of them, medling with them, it ſhould make them of lawfull unlawfull. As for the ſecond, the things themſelves they are not changed, the nature of them is not altered; if Tit. 1. 15.Titus 1:15they were indifferent before, they are indifferent ſtill, viz. in reference to conſcience. As for the third, the perſons obeying being pure, all things are pure to them. How then can it be, that by paſſing thorow the hands of authority, things ſhould contract ſuch a maligne quality, that of indifferent they ſhould become unlawfull? for my own part I muſt profeſſe, that amongſt all the monſtrous and miſhapen conceptions which theſe brooding teeming times have hatched and brought forth, I do not know any more prodigious then this. Certainly the Primitive times were never acquainted with ſuch a Doctrine. The Decrees pointed▪ at in the Text, they were moſtly about things in their own nature indifferent; yet the Councell impoſeth them, prohibiting the Churches for a time the uſe of things otherwiſe lawfull. Now (ſurely) had they apprehended that their impoſition would have changed the nature of things, ſo as to make them of indifferent unlawful, they would ne'r have had any hand in commanding, nor yet the Churches in obeying. But I forbeare to reaſon any further againſt that, for which, I ſuppoſe, ſcarce a ſhadow of reaſon can be given: I rather paſſe on to ſome other Objections and Allegations, which finding them to be but bladders full of wind, I ſhall only prick them, … leave them to evaporate of themſelves.

Object. 2. In the ſecond place it is alledged that this binding power being allowed to any ſuch Synodicall Decrees, it may prove prejudiciall to the Church, and to the Truth; a thing which experience maketh good. The Councels which we read of in the new Teſtament, wherein there was a concurrence of the Civill and Eccleſiaſticall Mat. 2…. 59. 66. Acts 4 5, 6.Matt 2:59Matt 2:66Acts 4:5Acts 4:6power, did they not give ſentence againſt Chriſt himſelfe, againſt his Apoſtles, againſt their way and Doctrine? Of latter times how prejudiciall have many Councels been to the Church in condemning the truth, in countenancing and confirming of errors? Inſtance but in that one Councell of Trent, then▪ which never was there any undertaking more threatning to the Church, more pernicious to the truth.

Anſw. We anſwer: It is true, thus it hath been, and thus it may be; but what of this? Things the more excellent in their uſe they are, the more dangerous they may be in their miſcarriage: Great Ordnance in a Fort or Caſtle, being well managed and plyed againſt the enemy, they are the ſtrength and ſecurity of a Citie; but being turned againſt it, they batter it down: Even of ſuch uſe are Councels and their Decrees, Eccleſiaſticall Ordinances, to the Church; now who will thinke Forts and Bulwarks fit to be ſlighted, …nd all their Ordnance to be diſmounted, becauſe poſſibly they may prove diſadvantageous.

Object. 3. But it will be further urged, Experience hath found Councels of this nature to be often prejudiciall, ſeldome advantagious to the Church; witneſſe that (now trite and threadbare) teſtimony of that ancient▪ Father **J. G. The… mak. p. 44. Dura G…eg. Nazi…nzeni querimonia, Calv. in Act. 15. 2. Ait ſe nullius Synodi bonum exitum vidiſſe, & …al… rum occaſiones hoc mod… n…n … …am … qu…m … fuiſſ… …eg▪ … Naz. ad Pr… copium, Epiſt. 42.Acts 15:2Greg. Nazianzen, that Dur… quaerimonia, (as Calvin truly calleth it) that har…h and rigorous complaint p. 32of his, wherein he profeſſeth, that for his part, he never ſaw a good end, or deſirable ſucceſſe of any Councell, or that they procured any decreaſe, but rather an increaſe of evils to the Church.

Anſw. To this home charge ſet on by a ſingle teſtimony, take anſwer briefly:

Care…t ſucceſſibus, opto, Quiſquis ab …ventu …em judicat.1. To judge of things by the ſucceſſe and event oft-times proves but an unrighteous judgement. Hopefull undertakings, though never ſo wiſely projected, and well intended, may yet poſſibly miſcarry: Uſefull Inſtitutions, not onelyonly humane, but divine, may at ſometimes prove unſucceſſefull an… ineffectuall: And ſo may it poſſibly Con…il. Nicen. habit. Anno 330. Greg. Nazian floruit. Anno 371.fall out with the moſt promiſing Synods or councels. But where is the fault? what in the undertaking, in the inſtitution it ſelfe? Not ſo, but in the perſons perverting, or oppoſing it. So ſaith our learned and judicious Dr. Whitaker, concerning that firſt and great Conſcii. nobls▪ ſumus invicem poſt. Ni…eni conventus Synodum, nihil a…ud quàm fidem ſcribi: dum in verbis pugna eſt, dum de novitatibus quaeſtio eſt, dum de ambiguis …ccaſio eſt, dum de autho…ibus▪ querela eſt, dum de ſtudiis certamen eſt, d…m in conſenſu difficultas eſt, dum alter alteri Anathema eſſe c…pit, propè jam …emo Chriſtieſt. H…lar. ad Conſtant. Imperat. H… Nicenam Synodum ſecutae ſunt tempeſtates, non Synodi quidem, ſed hominum improborum vitio. Whitaker contra Duraeum de Conciliis▪ Inge…nuit t…tus Orbis, & Arrianum ſe eſſe miratus eſt. Hieron. adverſus Lucifer.Councell of Nice, held a little before Nazianzens dayes, of all Councels the moſt famous ſince the Apoſtles times, yet (as Hilary complaines) it did not finde that ſucceſſe which was deſired and hoped for. The evils of the Church were not decreaſed, but rather increaſed by it: ſad ſtormes and tempeſts followed upon it. But whence was this? Non Synodi quidem, &c. The fault was not in the Synod, but in wicked and perverſe men oppoſing and making head againſt it: Even as it is with the Goſpel it ſelfe, where it commeth it hath ordinarily a Sword attending upon it, (I come not to ſend peace, but a ſword, Mat. 10. 34.) But what is the cauſe of this? Not the Goſpel, which is in it ſelfe the Goſpel of peace; but thoſe rebellious ones who will not ſubmit to the Goſpel.

2. As for this teſtimony of Nazianzen, the learned cannot but wonder that ſuch a paſſage ſhould fall from ſuch a pen. I cannot but N…n p…ſſum non …rari … enum de C…ciliis …am inique judicaſſe, & acerbe ſcripſiſſe. Whitaker con…ra C…mpianum de Con…i…is.wonder (ſaith our worthy Whitaker) that that Father ſhould judge ſo perverſely, and write ſo bitterly concerning Councels. But herein he was p. 33alone. As for the reſt of the Fathers, we ſhall finde them clean of another minde, judging and ſpeaking as honourably of Counc… and Synods, as Nazianzene did courſely; concluding them to be not onelyonly uſefull, but in ſome caſes neceſſary. That of Auguſtine is well Auguſt. E…. 128. & alibi paſſim.known, Concilioru … in Eccleſia ſaluberrima authoritas; The Authority of Councels is moſt wholſome for the Church, ſaith he, ſpeaking of Generall Councells: And Cyprian ſaith as much or more of Topicall particular Synods: Neceſſe habuinius, &c. We held it neceſſary (ſaith he) to gather and celebrate a Councell of many Prieſts (or Miniſters) aſſembling together: So as againſt this one ſingular teſtimony of this ſingle Father we may well oppoſe the diſſenting judgement of all the reſt.

Neceſſe habuimus convenientibus in unum plurimis ſacerdotibus, cogere & celebrare Concilium. Cyprian, lib. 2. ep. 1.3. Suppoſe that Father in his time never ſaw any good end of Synods? What ſhall we thence conclude againſt them? Upon the very ſame ground might the promoters of this charge as well conclude againſt our Parliamentary Aſſemblies in this Kingdome. Touching which, for our parts, many of us here preſent may ſay as Nazianzen doth there of Councels, that in our time we have not ſeen a deſirable ſucceſſe of them; they have not anſwered our hopes and expectations, but moſt an end have left us in ſtatu quo prius, in the ſame, if not in a worſe condition then they found us; and yet I hope neither they, nor any other who are true-hearted to their Countrey, will dare to ſpeake a word, or entertain a thought againſt the uſe, utility, and neceſſity of them.

4. Suppoſe that Nazianzen might ſay that he had not ſeen any good ſucceſſe of Councells in his times. Shall we therefore ſay the like of all other Councells? What ſay wee to this firſt Councell held by the Apoſtles and Elders at Hieruſalem? had not this a good end? Let the Text informe us what was the ſucceſſe of it. And ſo were the Churches eſtabliſhed, &c.] What ſay we to many other Councels in after ages? inſtance in thoſe 4. firſt generall Councels, ſo univerſally received and approved of by the Church. However the immediate ſucceſſe of ſome of them did not anſwer expectation for the ſetling of Peace and Truth in the Church, yet ſhall we ſay, that the Churches of God in after ages are not beholding to them? Councels and Synods in this are ſometimes like unto Comets (let not any pervert or abuſe the compariſon) which have not their effect till ſome yeers after their appearing. I remember what the Apoſtle ſaith of Parents, they doe (or ought to doe) lay p. 342 Cor. …2. 14.2 Cor 2:14up for their children. And this have the fathers of thoſe Councels done, laid up for poſterity, laid up many precious truths, which have been uſefull to the Church of God in all ſucceeding ages. Ungratefull ſhould we be, ſhould we not acknowledge our ſelves beholding to them, and many other Councels and Synods ſince thoſe times. Not to go far back. What think we of thoſe Synods or convocations (call them as you pleaſe) in this Kingdom, wherein the Articles of our Religion were drawn up and agreed upon, and by Law eſtabliſhed? What think we of the late Synod at Dort? or of the later Aſſembly in New-England, to which that Plantation (under God) owes not a little of her preſent ſubſiſtence?

Not to multiply words. Certainly ſuch is the utility, ſuch is the neceſſity, if not of Generall Councels, yet of Topicall, Particular, Nationall, Provinciall Synods, that the Church in this declined condition cannot well ſubſiſt without them. And therefore let all take heed how they goe about to prejudicate either themſelves or others againſt this Soveraigne Church-Remedie. Which what is it, but as if one ſhould endeavour to loath a ſick man of his potion before it come at him? Then which, what greater diſ-ſervice and injury can poſſibly be offered and done both to Phyſitian, and Patient?

I know there are yet ſome other Arrows let flye at th…ſe Synodicall Aſſemblies; but I finde them ſuch, as light as well upon this firſt Councell at Hieruſalem, as upon thoſe which have or ſhall ſucceed it, and in that reſpect the leſſe to be regarded. As viz.

Theo…ak. p. 33 foreign. Hom.Object. 1. That they are prejudiciall to mens gifts, and parts, and induſtry, conjuring them all into a Synodicall circle (as one unhappily expreſſeth it) ſuffering them onelyonly to dance there.

Anſw. And might not the Churches to whom Paul here maketh delivery of theſe Synodicall Decrees, have taken up the ſame exception againſt this Councell at Hieruſalem? to which (as it is alleaged) ſome of them were not called ſo much as to ſhew their judgements.

Object. 2. Not unlike is that other; that Aſſemblies of this nature Theomak. p. 47are commonly ſwayed and carried by a few. It is uſuall (ſaith the ſame Author▪) that in ſuch Councels, ſome one or few of predominant parts, or authority amongst them, ſway and ſ…eere all the proceedings, and act the judgements and affections of the reſt, though conſcientious and learned to a degree. So that upon the matter and juſt account, the reſolutions of p. 35Councels and Synods themſelves, are but the fruits and puttings forth of the learning and judgement of a very few men.

Anſw. And was it not ſo in this firſt Councell at Hieruſalem? were there not here ſome leading men amongſt them? Is not that Act. 15. 22.Acts 15:22the very Epithe… which the holy Ghoſt giveth unto Judas and Silas? that they were foreign, chiefe men (or leading men, as the word properly ſignifieth) amongst the brethren, at whom no queſtion the reſt had a ſpeciall eye. And were no… the Apoſtles, Peter, and James, and Paul, ſuch as by whoſe predominant parts and authority the proceedings of that Councell were mainly ſwayed and ſteered? And yet for all that was that a free and orderly Councell. And ſo may others after it be. But I will ſay no more in this cauſe: neither was I willing to have ſaid ſo much. OnelyOnly taking notice of a dangerous deſigne ſet on foot by ſome, and driven on by others, for the prepoſſeſſing and foreſtalling the minds and hearts of the people with prejudicate opinions againſt the determinations of the preſent Aſſembly in this Kingdome, what ever they may be, and thereby to blaſt all the hopes which the Church of God may conceive from thence; I could not but thinke it my duty to ſay what I have done, that it might ſerve both as an Antidote and Preparative unto you of this place, to preſerve you from the danger of this infection, and to prepare you for the receiving and entertaining of ſuch meſſages as God ſhall ſend unto us by the hands of thoſe whom at the preſent by his providence he hath ſet a worke as his Inſtruments for the finding out and revealing of his minde and will unto his people.

Come we in a word or two to the third and laſt branch of this 3ſecond particular, which I will but onelyonly touch upon, therein making amends for my neceſſitated prolixity in the two former, viz. the place where this Councell was held, and theſe Decrees ordained; viz. at Hieruſalem.

Queſt. And why there rather then elſewhere?

Anſw. Take a reaſon or two.

1. To let paſſe the conveniency of the place, which being the metropolis, the chiefe City of that Kingdom (as London is of this) was moſt commodious for ſuch a meeting, whither perſons from all parts were wont to reſort.

2. In the ſecound place, (as it was the chief Citie, ſo it was the chief Church, being the firſt Church; The firſt. 1. For time; the p. 36firſt place where the Apoſtles after the Aſcenſion of Chriſt gathered and conſtituted a Church. 2. the firſt for number, the number of beleevers belonging to that Church being very great (as I ſhall have occaſion (God willing) to ſhew you anon). 3. the firſt for Honour and dignitie, highly accounted of by all other of the Churches. In ſome ſenſe a Mother-Church. So the reſt of the Churches (many of Calvin in Act. 15. v. 2.Acts 15:2them) looked upon it. Non ſecus ac Matrem colebant, (ſaith Calvin.) They reſpected and honoured that Church as a M ther-Church. And ſo indeed ſhe was: 1. In as much as the Goſpell firſt went out Pſal. 110. 2.Ps 110:2from thence. So it was foretold, The Lord ſhall ſend the Rod (or Scepter) of thy ſtrength out of Sion, Pſalme 110. It is ſpoken of Chriſt. Now what is the Rod (or Scepter) of Chriſt? why, his word, which is called the Scepter of his ſtrength, becauſe it is the powerfull inſtrument wherby Chriſt brings, and keeps the world in ſubjection to himſelf. Now this Rod, this Scepter was to go out of Sion, out of Hieruſalem. So the Iſai. 2. 3. Micah 4. 2.Isa 2:3Mic 4:2Prophets both Eſay and Micah explain both the one & the other, The law ſhall go forth of Sion, and the word of the Lord from Hieruſalem: Iſa. 2. Micah 4. Thus it was foretold, and thus it came to paſſe. Behold the accompliſhment of theſe prophecies at the day of Pentecoſt, Acts 2.Acts 2when the Apoſtles being filled with the Holy Ghoſt preached the Goſpell at once to all nations, to ſome almoſt of everie nation. By which meanes the Goſpell was conveyed through the world. Like …x co fonte Evangelium quaſi per rivos deduct…m ſuerat. Calv. …b. M. Ba…s triall of Seperat. p. 261.water (it is Calvins ſimilitude) which is conveyed from one fountain through many channels, and conduit-pipes to divers places. Thus did the Word of the Lord go forth from Hieruſalem. And in that reſpect a mother Church. 2. A mother Church out of whoſe loines (as I may ſay) many other Churches were iſſued, having their Originall from thence, being but as ſo many ſlips and off-ſe…s▪ from that firſt Root. In which reſpect the Church of Hieruſalem is called by ſome Eceleſiae Surcularis; being like a Tree full of yong ſhootes, and branches, many of which are in time tranſplanted elſwhere. So was it with that Church; many of the members thereof were in time tranſlated to other parts, by which means the Goſpell was diſperſed, and the Churches increaſed. And hereupon it was that the reſt of the Churches gave ſo much honour to that Church, being (as you ſee) a mother Church. 3. Againe a mother Church, as breeding of Churches, ſo feeding them, like a naturall mother ready upon all occaſions to draw forth her breaſts to give them ſuck. Ready to contribute her beſt counſels and advices for their inſtruction and edification. Bu… this was not all.

p. 373. In the third and laſt place, here was the greateſt number of Apoſtles and Elders ordinarily to be met with. For beſides thoſe which kept an ordinarie conſtant reſidence and incumbencie there, (of which there were not a few, for that Church being great, her officers were many) here was a kinde of generall Rendezvouz, where both Apoſtles, and others upon occaſion were wont to meet. As for Apoſtles, how many were here preſent at this time it is not certaine. Would we give an ear to that old counterfeit Clemens, he would tell Clem. Conſt. l. b. 6. cap. 12.us that all the twelve, how ever diſperſed through the world, yet at this time by a divine inſtinct they were brought together, that they might joyne in this Councell to plead the cauſe of Chriſtianitie againſt Jud…i…n…. But this Legend our very Adverſaries Ʋide Corn. a Lapid. in Act. 15.Acts 15of Rome (though otherwiſe readie enough to hearken to ſuch Traditions▪ and willing to owne and make uſe of that forged A…ho…r) are aſhamed o… ▪ and for this paſſage (amongſt others) of the booke alſo. And well they may; In as much as one of the twelve by name … the brother of John (as themelves take notice of it) was before this dead, being put to death by Herod, as you may ſee it, Act. 12. All of them then could not be there. Not Act. 12 2. Corn. a Lap. ibid. Lorin. ibid.Acts 12:2to hearken to the conjectures of others who will tell us of Peter, James, and John b…ing there. The ſtorie here maketh mention onelyonly of the two former, (beſides Paul, and Barnaba…, the one an Apoſtle, the other an Evangeliſt.) What Elders were here preſent, we finde it alike uncertain▪ but certainly, as the qu…litie ſo the number of … was very conſiderable▪

Queſt. Why, but how many ſoever they were, it ſ…emeth by the Text that they were all of the Church of Hieruſalem.

Anſw. Not ſo▪ This will …ver be proved, neither doth the Text make any thing for it, but rather againſt it▪ Marke the words, Mr. Rutherford. Due right of Pr…sb…teri… p. 402.They delivered there the D…r…es which were ordained of the Ap…ſtles and Elders which … at … foreign, [In] Jeruſ…l…m. Not the Ap…ſtles and Elders [of] Hieruſal…. So the phraſe of Scripture elſewhere ru…s, where it ſpeaketh of the officers of ſuch a place. The elders of … The Angel of the Church of … Act 20. 17. Rev. 2. 1, 8, 12, 18.Acts 20:17Rev 2:1Rev 2:8Rev 2:12Rev 2:18… Rev. 2. But here, the Apoſtles …nd … in, (or at) … theſe who were aſſembled together there at that time.

Object▪ Why, but it in replied, J…es challengeth theſe Decrees to be their▪ Act. 21. 25. … the Gentiles [we] have written p. 38Act. 21. 25.Acts 21:25and concluded,] ſaith he, ſpeaking to Paul concerning theſe Decrees,

Anſw. We anſwer, this James ſpeaks not excluſively, as excluding others, whether perſons or Churches, who had any hand in that buſineſſe: certainly, as for Paul, whom he ſpeaketh it to, he had as maine a ſtroke in the debating and determining thereof as James Act. 15. 12.Acts 15:12himſelf, and Barnabas the like, beſides many other Elders and Prophets, and that not only of the Church of Jeruſalem and Antioch, but (as is very probable) of other Churches elſwhere, who were all intereſted in the making of theſe Decrees.

True it is, a perfect liſt and Catalogue we have not, either of the ſeverall perſons which were ſent, or of the ſeverall Churches ſending their delegates and meſſengers unto this Councell, only Hieruſalem and Vid. M. Ruth. ibid. p. 401.Antioch are named: but in all likelyhood there were others as well as they; two reaſons are alleadged for the ground of this conjecture.

1. Other Churches were concerned, and intereſted in this buſineſſe, as well as Antioch, viz. the Churches in Syria and Cilicia, who were troubled with this doctrine, and had their ſouls perverted as well as Antioch.

2. The letters of the councell are directed to them as well as unto Act. 15. 23▪ …4.Acts 15:23Acts 15:4Antioch, and binding decrees ſent unto them: both theſe you may ſee in the 23. & 24. Verſes of that 15. Chapter.

Now from hence we reaſon: Firſt, de jure, that of right theſe Churches ought to have ſent their delegates and meſſengers about this buſineſſe as well as the Church of Antioch, according to the forenamed Maxime, Quod omnes concernit, &c. That which concerneth all, ought to be handled of all, which is true, being rightly underſtood, viz. ſuo modo et grad…, every one according to their place and order. Secondly, de facto it ſeemeth that they did ſo, in as much as the Councell directs Chap. 15. Verſ. 23.their Letters alike unto them by names, as unto the brethren which are of the Gentiles in Antioch, which ſeemeth to import, that all of them joyned in the referring of this queſtion and cauſe to the determination of that Councell; and ſo accordingly it was, not by the Apoſtles and Elders of Hieruſalem only, but by the Apoſtles and Elders in or at Hieruſalem, viz. aſſembled there at that time: but it was my promiſe, not to inſiſt upon this; and therefore having only cle…red that ſcruple, I ſhall now diſmiſſe it, and with it the ſecond particular in the Text: viz. What Paul & Sylas here made delivery of

p. 393. Paſſe we now to the third, viz. to whom theſe decrees were delivered: the Text anſwereth it, As they went through the cities they delivered the Decrees unto them.] Unto them? what, to the whole cities? Not ſo: but to the churches in thoſe Cities: ſo the next Verſe maketh it out, And ſo were the churches eſtabliſhed.

Obſerv. Cities and churches in phraſe of Scripture are ſometimes put the one for the other, in that 14. of the Acts, Verſ. 23. it is ſaid, Act. 14. 23.Acts 14:23that Paul and Barnabas ordained Elders in every church, foreign, church by church; In the 1 Tit. Verſ. 5. it is ſaid, that Paul left Titus in Tit. 1. 5.Titus 1:5Creet to ordaine Elders in every city, foreign, city by city, ſo as theſe two, in every church, and in every city, are foreign, phraſes adequate and equipollent, uſed indifferently the one for the other: As they went through the cities they delivered the decrees unto them, i. e. to the churches in thoſe cities.

Reaſ. The phraſe will not be unfruitfull, cities and churches put one for the other; how ſo? what, were they alwaies of the ſame l…titude and extent? was every whole city a church, ſo as all that dwelt within the one, were alſo members of the other? Not ſo: ſometimes indeed it ſo happened, that (if not the univerſality, yet) the generality of a city imbraced the Goſpell in an outward profeſſion of it: thus we reade of Samaria, that when Philip came and preached the Goſpell to them, the people with one accord (ſaith the Act. 8. 6.Acts 8:6ſtory) gave heed unto thoſe things which he ſpake, Act. 8. ſo as it is moſt likely, that the whole city in a manner received the Goſpell, even as before the whole City had given heed to Simon Mag…s, and were carried away with his ſorceries and enchantments, (they gave heed to him Verſ. 10.from the leaſt to the greateſt, Verſ. 10.) So now they were generally brought to imbrace and profeſſe the faith: ſo much may be collected from the 12. Verſ. where it is ſaid, when they believed Philip, viz. thoſe which had been ſeduced by Simon, even the whole city, which Verſ. 12. Verſ. 14.is further confirmed from the 14▪ Verſ. where it is ſaid, that the Apoſtles, at Hieruſalem beard that Samaria had received the Word, importing, that the Word had a generall (if not an univerſall) entertainment in that City. Now in this caſe, (which let it be obſerved) a whole City was taken in, and aſſociated into a Church: thus we reade of Samaria there: When they believed they were baptized both Verſ. 12,men and women, Verſ. 12. The generality of the people were all joyned to the Church. However▪ ſome of them were unworthy, and afterwards upon diſcovery were ejected and caſt out againe, as you p. 40Verſ. 21.may ſee it in Simon Magus, in the ſequel of the Chapter. And thus in like caſes it may and ought to be, when the generality of a people in ſuch a town, ſuch a city, do imbrace the Goſpell, profeſſing faith and obedience, to believe on Chriſt, and to ſubmit to his government. In this caſe the whole multitude, not only may, but ought to be received into Church-ſociety. However ſome may be unworthy, who, upon the manifeſtation thereof, may and ought to be caſt out againe by the cenſures of the Church duly exerciſed.

But this caſe was not very ordinary with the Apoſtles. Commonly the City and the Church were two diſtinct things, the one far larger then the other; the City an ample … the Church a ſmall handfull con…eined in it; a peculiar ſociety ſelected out of the multitude. Col. 4. 5.Col 4:5Paul writing to his Coloſſians, willeth them to walke wiſely towards th…ſe which were without, Col. 4. And who were they? Why, generally all In…idells and unbelievers, who though they were within the City, yet were without the Church; within the w…lls of the one, but with out the pale of the other; intereſted in the imm…niti…s and liberties of the one, not ſo in the priviledges of the other; having civill commerce with the members of the Church, but no Church-communion.

Queſt. Why then are Cities and Churches put one for the other?

Anſw. Take it in a word, becauſe the whole company of Chriſtians, of profeſſours, within ſuch bounds and limits, viz. within the City and the adjacent territories were wont to be framed into one Chriſtian ſociety or Church.

Obſerv. So many Cities, ſo many Churches, and no more; ſo much this phraſe imports, and it will not be amiſſe (my brethren) for us to take ſpeciall notice of it, l…ſt in going about to multiply Churches, to Ezek. 1. 16.Ezek 1:16erect and ſet up Churches in Churches, (like Ezekiels wheeles, one within another,) and thoſe not uniforme in their motions, as theſe were, but in this rather like the wheeles of a clock which move divers and contrary waies,) we treſpaſſe and tranſgreſſe not only againſt the phraſe of Scripture; but againſt the primitive and Apoſtolicall practice in…inuated unto us in that phraſe. Looke (I beſeech you) through the whole new Teſtament, and ſee where you find mention made of Act. 16. 9. 2 Cor. 8. 1. Gal. 1. 2.Acts 16:92 Cor 8:1Gal 1:2any more Churches in a Town or City then one: true, we reade frequently of the Churches of Judea, & the Churches of Aſia, Macedonia, Galatia, &c. many Churches in one Kingdome, in one Province, but no p. 41where of the Churches of Philippi, of Corinth, of Samaria, or yet of Jeruſalem. But ſtill the Church.

Queſ…. Why, but may there not then be more Congregations in a City then one?

Anſw. Surely yes, (and I heartily wiſh that it were ſo in this place) where the number of a people profeſſing the Goſpell is ſo increaſed, as that they cannot aſſemble together in one place, now it is not only lawfull and expedient, but even neceſſary, that they ſhould be divided into ſeverall Congregations. Thus (for my own part) I cannot but think that it was in ſome of the Cities forenamed, at leaſt in Jeruſalem, where the number of believers (as the Act. 2. 41. Act. 4 4. Calv. P…ſcat. ad Loc.Acts 2:41Acts 4:4ſtory tells us) was in a little time ſo exceedingly increaſed, firſt to three thouſand, Act. 2. not long after to five thouſand, Act. 4, which five thouſand, however Calvin and ſome others looke upon it as the totall …o…m…e, the whole number of believers taking in the former three thouſand; yet many (I think the moſt) other Expoſitors conceive of it rather as a new addition, five thouſand added to the former three thouſand: thus amongſt the Ancients, Jero…e, Auguſtine, Vide Cornel. a Lap. ad Loc.Chry …o…tome, Lycanus, Beda; amongſt N…ericks, Cornelius a Lapide, Aretius, which laſt Author giveth a double reaſon why he conceiveth it ſhould be ſo, (to me both very probable.) For firſt, in reckoning of the former three thouſand the Evangeliſt did not take in the hundred and twenty, the firſt fruits of the Church, ſpoken of in the firſt Chapter, but only ſet down the new addition which was Act. 1. 15.Acts 1:15made; ſo here in ſetting down the five thouſand he may ſeem to have no reference to either of the former numbers, but to ſhew what a new increaſe and acceſſion there was. And ſecondly, hereby not only the increaſe of the Church is ſet forth, but alſo the increaſe of the efficacy of the Word, which grew ſtronger and ſtronger, fetching in firſt three thouſand, then five thouſand, which five thouſand (as it is further noted by ſome) are there ſaid to be men; the number A Lap. ibid.of the men was about five thouſand, foreign, numerus vi…r…. If ſo, what then ſhall we conceive the number of the women, (not to ſpeak of children) who in devotion have been ordinarily Famineus ſexus prae viris magis ſolet eſſe dev…tus. idem.obſerved not to come ſhort, but rather to go far beyond the other Sex. To go on, after this we yet reade of new additions, Act. 5. it is ſaid, that Believers were the more added to the Lord, multitudes both of men & …men: In ſo much that in a ſhort time the number of them Act. 5. 14.Acts 5:14was grown very great: ſo much that ſpeech of James & the Elders of Act. 21. Verſ. 20.Acts 21Hieruſalem unto Paul imports, Act. 21. where ſpeaking of the believing Jewes, who joyned themſelves to the Church of Jeruſalem: Thou ſeeſt brother (ſay they) how many thouſand Jewes there are which believe, Myrias continet decem millia.&c. The word in the originall is foreign; and it properly ſigniſieth how many ten thouſands? and ſo we finde it tranſlated elſewhere, Act. 19. Where the conjuring books which were burnt are eſtimated, the totall is computed to be about fifty thouſand pieces Act. 19. 19.Acts 19:19of ſilver, Verſ. 19. foreign, five Myriads, five times ten thouſand, ſo in the 14. Verſ. of the Epiſtle of Jude, we reade of ten thouſand Jud. verſ. 14.of Saints, foreign. Whether the word ſhould be ſo ſtrictly taken in this place of the Acts, I will not contend: but certainly, take it how we will, it imports an exceeding great number, well nigh innumerable: ſo I finde the word in two places tranſlated, Luk. 12. 1.Luke 12:1Luk. 12. 1. it is ſaid, that there were gathered together an innumerable Heb. 12. 22,Heb 12:22multitude of people; the word is the ſame, foreign. So againe, Heb. 12. 22. we reade of an innumerable company of Angells, foreign. And ſuch was the number of the believing Jewes which had joyned themſelves to the Church of Jeruſalem, almoſt an innumerable company, ſo as they could not poſſibly meet all together in one place to partake of the Ordinances. To me it is no queſtion, they had ſeverall Congregations.

Queſt, But were not theſe then ſeverall Churches?

Anſw. No. Severall Congregations, but one Church; the Church of Jeruſalem, even as it is in a great City: there may be ſeverall Societies and companies, according to ſeverall trades and myſteries; and thoſe ſo many petty corporations, who may have their ſeverall Halls, and their ſeverall meetings, and yet all making up but one Incorporation, to which they are all ſubordinate becauſe all under one and the ſame Government and Governours: even thus may it be in the Church, (and in the Primitive ſtate of it, I conceive ſo it was.) In one City, and the adjacent territories there may be many Congregations, and yet but one Church, inaſmuch as they may be united by the Vid. in Baals tryall of the grounds tending to ſeparation. p. 296.ſame Lawes, have communion in the ſame Ordinances, and be linked together under the ſame ſpirituall Guides and Officers. Surely in all probability thus it was, at leaſt in ſome of the Proto-Primitive Churches. And why not now?

But (not to wade too farre into this collaterall Controverſie, from which I have bound my ſelfe before) however, certainly to multiply Churches in one Towne, one Citie; eſpecially to ſet up p. 43Churches in Churches, the one extracted out of the other, this hath no Preſident, no warrant, no maintenance, no countenance from any phraſe of Scripture, or practice of the Apoſtolicall times.

Object. No? it will be ſaid; What ſay we then to the Jewiſh Church? Did not the Apoſtles ſet up Churches in that Church, and thoſe extracted out of it?

Anſw. To this ſhadow of an Argument it is ſoon anſwered. Here was not one Church ſet up in another, but many ſet up upon the ruines of one: ſo as the ſetting up of the one was the pulling down of the other. Even as the Apoſtle ſaith of the two Covenants, old and new, The firſt was taken away, that the ſecond might be eſtabliſhed, Heb. 10. Heb. 10. 9.Heb 10:9So was it with theſe two Churches: that legall, this Evangelicall. As for the Jewiſh Church, it was now like the Jewiſh legall covenant, which Heb. 8 v. laſt.Heb 8the Apoſtle ſpeaketh of, Heb. 8. calling it foreign, Antiquatum quid, & ſeneſ…ens, a thing which was Antiquated, and wax… old▪ foreign, nigh to vaniſhing, ready to diſappeare, and come to nothing; ſo as here was onelyonly a new edifice to be erected upon thoſe ruines, a new Church to be ſet up in an Evangelicall way, where that Legall Church had been. Now I confeſſe, had we to deale with rigid down-right Separatiſts, who looke upon our Churches as no true Churches of Chriſt, but Anti-chriſtian Synagogues, fit to be diſſolved and pulled down, ſaying of them in the Edomites language, Raſe them, raſe them, even to the foundation thereof; Pſal. 147. 7.Ps 147:7then might this Argument have ſome colour of ſtrength in it. But otherwiſe where our Churches are acknowledged as true Churches, in this caſe to ſet up a Church in a Church and to extract the one out of the other, (I ſay it again, and I wiſh it may be taken notice of) it is a thing which Scripture will give no warrant, no preſident for.

Queſt. But ſuppoſe a Church be defective, or corrupted; in this caſe what ſhall we doe?

Anſw. Not preſently think of pulling it down, and ſetting up another, 1 Cor. 11.1 Cor 11(Was it not the very caſe of the Church of Corinth? and yet we doe not read of any that went about to ſet up a Church in that Church, under pretence of walking in a purer way) but rather endeavour by all meanes to purge and reforme it. This will we doe by our houſes, if they be foule, we will ſweep them; if decayed and impayred, though it be in ſome of the principals, we will not preſently think of pulling them down, and building others out of their timbers p. 44and materialls, but repayre them. And thus did King Jehoaſh for 2 King. 12. 14.2 Kgs 12:14the houſe of his God, the Temple: finding it ruinous, he gave order (not to pull it down and build a new one, but) to repayre it. O that we would all of us entertaine ſuch thoughts concerning the Church or Churches of God in this Kingdom! It is a thought which God hath already put into the heart of the ſtate of this Kingdome; and what progreſſe and procedure is already made in the work, I ſhall not need to tell you. I hope, time ere long will declare it. Herein then let all our hearts cloſe and comply with theirs; every one in our places doing what we may to further ſo pious an undertaking; in the meane time taking heed of adventuring upon new wayes, which we have neither precept nor preſident in Scripture for. What way of gathering & ſetting up of Churches the Scripture holdeth forth unto us, you may ſee by what hath been already ſaid. Thoſe which embraced the faith within ſuch a circuit, within the bounds of a Citie, and the adjacent Territories, they were all framed together into one Chriſtian ſociety or Church. And hence is it, that Cities and Churches in phraſe of Scripture are (as you ſee) put the one for the other, as elſewhere, ſo here in the Text, As they went through the [Cities] they delivered unto [them], &c.

Queſt. Delivered them] But what Cities, what Churches were theſe?

Anſw. The Text layeth it downe in indefinite words, carrying Indefinitum aequ…polle… univerſali.with them the force of an univerſall, viz. what ever Cities they paſſed thorow, where there were any Churches they delivered theſe Decrees unto them.

Queſt. Here a ſcruple may ariſe. Why ſhould the Apoſtles here deliver theſe Decrees alike unto all the Churches where they came, when as all of them did not appeare at this Councell? As for Hieruſalem and Antioch, and the Churches of Syria and Cilicia, theſe Decrees were proper for them, in as much as they had referred both the Queſtion and cauſe to the determination of that Councell, and had their Agents there to deale for them. But ſo had not ſome other of the Churches. How then could theſe Decrees be obligatory, and and binding unto them, which they had no hand in making of, or …ſſ…ting to?

Anſw. To this it is anſwered, that though theſe Decrees were not binding to them formally, yet Morally and Vertually they were. As for Jeruſalem and Antioch, and ſuch other Churches as concurred p. 45with them in this Appeale, they were bound formally by an Eccleſiaſticall bond or tye: Even as thoſe which put a buſineſſe to Arbitration, they are formally bound to ſtand to what their Arbitrators ſhall agree upon, ſo it be not againſt Law and Reaſon. Beſides the bond of Equity, they have alſo a Civill, Formall Obligation, under which they lye: So was it with thoſe Churches which had referred Vid. Mr. Rutherfords Due Right of Preſbyteries, p. 400their cauſe to this Councell, and had ſent their Delegates thither, they were now bound by a double bond, not onelyonly that generall Morall bond of Equity and Right, but by a Formall, Eccleſiaſticall bond to ſubmit to the Determinations of that Councell, ſo farre as they they were agreeable to the Word. But now for other Churches, though they did not lye under ſuch a double obligation, yet under a ſingle one they did. Though they were not ſo formally bound as the other, yet vertually they were, and morally, in regard of the Equity and Reaſon of thoſe Decrees. It is Dr. Ames his determination touching Councells, and their Decrees. Tantum valet Decretum D. Ames Bellarm. Ene…vat. de Concil. c. 3.concilii quantum valet ejus ratio. A Decree of a Councell carrieth ſo much weight with it, as there is Reaſon in it. Now theſe Decrees here agreed upon in this Councell, they were all Rationall Decrees, agreeable to Scripture and ſound Reaſon: And being ſuch, they were in this reſpect obligatory to the reſt of the Churches, even to thoſe who did not appeare at that Councell: And upon this ground it was that the Apoſtle here maketh delivery of them whereſoever he came. As they went thorow the Cities they delivered the Decrees unto them.]

Queſt. But yet it may be ſaid againe, Wherfore deliver them to all? Poſſibly, and probably ſome of the Churches were not intereſted, and concerned in theſe differences: And if they were, yet why might they not be left to their Chriſtian liberty, to doe as they ſaw convenient in theſe indifferent things? Why might they not rather be left every one to their own way in theſe matters of leſſer difference?

Anſw. No, this the Councell thought not convenient; they make an Order againſt it; and in proſecution of that Order the Apoſtle here where-ever hee commeth maketh delivery of theſe Decrees. And wherefore this? why, that he might by this meanes bring all the Churches to Ʋnity and Ʋniformity; Unitie in judgement and affection, and Uniformity in practice; that they might all be of one heart, and of one way.

Oſerrv.Obſerv. An uſefull obſervation which meeting me ſo full in the way, I may not baulk it. Ʋnity and Ʋniformity among the Churches is a thing to be earneſtly deſired and endeavoured. This was a thing which p. 46this bleſſed Apoſtle ſet much by. His requeſts to, and prayers for the Rom. 15. 5, 6.Rom 15:5Rom 15:6Churches are well knowne. Now the God of patience and conſolation grant you to be like minded, &c. that ye may with one minde and one mouth … Cor. 1. 10.glorifie God; it is his prayer for his Romans, Rom. 15. Now I beſeech you, Brethren, by the name of the Lord Jeſus Chriſt that ye all ſpeake the ſame thing, and there be no diviſions, or ſchiſmes among you, but that ye be perfectly joyned together in the ſame minde, and in the ſame judgement; it is his firſt requeſt which he maketh to his Corinthians, 1 Cor. 1. And as 2 Cor. 13. 11.2 Cor 13:11it is the firſt, ſo it is the laſt, his Alpha and Omega. Finally, brethren, farewell, be perfect, be of good comfort, be of one minde, live in peace, &c Phil. 1. 27.Phil 1:27it is his farewell to the ſame Church, 2 Cor. 13. OnelyOnly let your converſation Phil. 2. 1, 2.Phil 2:1Phil 2:2be as it becometh the Goſpel of Chriſt, &c. that ye ſtand faſt in …ne ſpirit and one minde. It his charge to his Philippians, Phil. 1. If there be any conſolation in Chriſt, &c. Fulfill yee my joy, that ye be like minded, &c. So hee proſecuteth the ſame charge with moſt patheticall enforcements in the chapter following. Thus did Paul ſtand affected towards the Ʋnitie of the Churches to whom he writeth.

And as to their Ʋnity, ſo to their Ʋniformity; hereupon it was, that what he ordered in one Church, he willed that it ſhould be obſerved by all. Thus in that 1 Cor. 7. having anſwered and ſtated certain doubts and queſtions propounded to him by his Corinthians, as viz. touching ſingle life and marriage, the co-habitation of perſons 1. Cor. 7. 17.1 Cor 7:17unequally yoaked, Beleevers and Infidels, &c. he tells them that the Orders and Directions which hee ſent unto them were no other then what he gave in common to all the reſt of the Churches. And ſo ordain I in all Churches, verſ. 17. Thus againe chapter 16. taking order touching the time and manner of making collection for the poore 1 Cor. 16. 1.1 Cor 16:1Saints, he preſcribeth one Order for all the Churches. Now concerning collection for the Saints, as I have given order to the Churches of Galatia, even ſo doe yee, verſ. 1. And upon the ſame ground it was, that having the Decrees of the Councell at Hieruſalem in his hands, he maketh delivery Act. 15. 23▪Acts 15:23of them where ever he commeth; not onelyonly to the Churches to whom they were by name directed, but to all other Churches. As they paſſed thorow the Cities, they delivered the Decrees to them.

Applicat.And was Paul ſo active, ſo forward in this buſineſſe? let not any of us be backward with it, much leſſe averſe againſt it. Certainly Ʋnity and Ʋniformity are a matter of greater concernment to the Churches then commonly they are taken to be, making much both for their ſafety and beauty.

1. For their ſafety. It is not for nothing that Paul writing to p. 47his Philippians in the place forenamed putteth theſe two together; Phil. 1. 27, 28.Phil 1:27Phil 1:28That ye ſtand faſt in one ſpirit, with one minde, ſtriving together for the faith of the Goſpel; And in nothing terrified by your adverſaries.] were it ſo that the Churches were of one minde, and would foreign, ſtrive together for the Goſpell, going out as one man againſt the common enemy, as the tribes of Iſrael are ſaid to have gathered together Judg. 20. 1. Cant. 6. 4.Judg 20:1Song 6:4againſt Benjamin, Judg. 20. then would they be terrible as an Army with banners: ſo as they ſhould not need to fear the Adverſary. Their Ʋnity under God would be a ſpeciall meanes of their ſafety. Whereas their diviſions are like breaches in a common banke, letting in a Sea of evils upon them: or like the breaking of the rankes in an army, which is the next way to let in the enemy, and ſo to rout the whole body. Unity in judgement and affections (the one of which much depends upon the other, for where judgements are divided, though it ought not to be ſo, yet ſuch is the corruption in the Heart of man, which is like unto tinder ready to take fire by the leaſt ſpark that falleth into it, there will ordinarily be ſome alienation in affections) maketh much for the Churches ſecurity.

2. And ſo doth Ʋniformity make much for the beauty of it. Even as in a City where the buildings are uniforme, much of one height and one faſhion, it is a gracefull proſpect. So is it in the Churches. To ſee them not onelyonly worſhipping the ſame God, but worſhipping him after the ſame manner; all worſhipping before one 2 Chro. 32. 1…2 Chr 32:1Altvr, as Hezekiah commanded all Judah and Jeruſalem to doe. And that not onelyonly enjoyning the ſame Ordinances for ſubſtance, but as much as may be, the ſame adminiſtrations for circumſtance; certainly there is a beauty in this uniformity. It was not for nothing that the ten baſes in the temple, the ſupporters to the great lavatorie, the 1 Kings▪ 7. 37▪1 Kgs 7:37molten Sea, were all alike; all of them had one meaſure, and one caſting, and one ſize. This made them the more comly. And ſo is it with the Ordinances of God, when they are (as it were) caſt into the ſame mould, diſpenced after the ſame manner, it addeth an externall grace and beauty to them.

To theſe two I might yet adde two more, and I ſhall not need to go far to ſeek for them. I finde them both in the cloſe of the Text. This maketh much for the eſtabliſhment and augmentation of the Churches.

3. For their eſtabliſhment. And ſo were the Churches eſtabliſhed] viz. by and through the means of that unity and uniformity, which were procured by the making and delivering of theſe Decrees.

p. 484. For their augmentation and increaſe. So were the Churches increaſed.] A fruit (ſaith Chryſoſtome, cited by Lorinus upon the Text) of Pauls condeſcention and compliance in circumcizing Timothy, of which you reade in the verſes foregoing. This did he for the preſerving of unity and concord, to which end alſo he delivered theſe Decrees. And behold the iſſue and fruit of both. And ſo were the Churches increaſed.] Concordia res parvae—Things ſmall in their beginnings by concord and agreement riſe oft-times to an envied height. So it is with States, and ſo it is with Churches.

Applic.And is it ſo? why then let not any of us be backward or unwilling with what may be ſo advantagious to the Churches of God in theſe Kingdoms. Surely it is not without reaſon that other Churches have had ſuch an eye hereupon. The Churches in France, Low-Countries, elſewhere, none more then the Churches in New-England, where we may ſee all the Churches within one and the ſame juriſdiction preciſely put into the ſame poſture, the ſame way, as for Doctrine and Worſhip, ſo for Diſcipline and Government. O let it be the joynt deſire and endeavour of us, and of all the Lords people amongſt us, that it may be ſo with the Churches of God in this, and (if it may be) in the neighbour Kingdoms.

Motive 1.To ſet on this motion, let me take up and make uſe of a double motive. The former taken from the promiſe of God. Gods promiſes are or ought to be our Directions and Encouragements, ſhewing us both what we are to ſeek, and what ſucceſſe we may expect in ſeeking. Now this is one thing (amongſt many) which God hath promiſed to his people, to his Churches under the Goſpell (a branch of the New-covenant) that he will give them one heart, and one way. So Jer. 32: 39.Jer 32:39you have it, Jer. 32. 39. I will give them one Heart and one Way; i. e. (as the Geneva Gloſſe explains it) one Conſent and one Religion; or Ʋnity and Ʋniformity. Unity in Judgements and Affections; [I will give them one Heart.] Uniformity in Worſhip, and (haply) in Diſcipline, [I will give them one way.] This promiſe, for my own part, I look upon as not yet having had the full accompliſhment. Certainly both theſe will God doe for his Church, and that not only in the triumphant ſtate of it in Heaven (where there is and ever ſhall be a perfect Ʋnity and a perfect Ʋniformity. No difference in Judgement, no jar in Affections; there Luther and Zwinglius agree well enough; no difference in worſhip or practice. All worſhip the ſame God after the ſame manner. Nothing but a perfect harmonie) but Ren. 15.alſo in the militant or rather triumphant ſtate of it upon earth. Such p. 49a ſtate (I verily beleeve) there ſhall be, when the Church ſhall triumph over her conquered enemies, G…g and Magog. And then ſhall there be a bleſſed harmony amongſt the people of God themſelves. Then ſhall the wolfe dwell with the lambe, and the leopard lye Iſa. 11. ….Isa 11downe with the kid, &c. Chriſtians though naturally of different tempers and diſpoſitions, yet their ſpirits ſhall cloſe together. There ſhall be no more ſuch differences as now there are. They ſhall think and ſpeak one and the ſame thing; there ſhall be but one lip; and they ſhall walk in the ſame way. As for thoſe odious and opprobrious nicknames which have been, and yet are, not without ſome unkinde and unchriſtian heat caſt in the faces one of another by ſuch as profeſſe the Name of Chriſt, they ſhall then be taken away and forgotten. There ſhall be no more mention of thoſe differing and diſtinguiſhing titles, whereby the ſeverall opinions or wayes of the Churches are notified and ſignified unto us; as of Lutheran, Calvinian, Dioceſan, Presbyterian, Claſſicall, Congregationall, Independent, &c. Certainly there is a grave a digging for all theſe, wherein they ſhall be buried in everlaſting forgetfulneſſe, never to riſe again, which ſhall be after the deſtruction of Antichriſt. Then ſhall there be a ſweet and heavenly conſort and harmony amongſt thoſe who have overcome the beaſt: They ſhall (then) Rev. 15. 3.Rev 15:3all ſing (the ſame ſong) even the ſong of Moſes, and ſong of the Lamb, as you have it, Rev. 15. 3. O bleſſed times! which methinks all the Lords people ſhould look at (in ſome meaſure) as Abraham is Joh. 8. 56.John 8:56ſaid to have done at the day of Chriſt, the day of his Incarnation, John 8. with deſire and exultation; or as the creatures are ſaid to look at the time when the ſons of God ſhall be manifeſted (which ſome refer to the times I am now ſpeaking of) with an foreign, an earneſt expectation and looking out for, earneſtly deſiring and Rom. 8. 19.Rom 8:19longing to ſee what we beleeve; that (if it be the will of God) we may yet reap ſome of the firſt fruits of the accompliſhment of this promiſe even in our dayes. Hereunto let all of us be ſtirred up to contribute, as our prayers, ſo our joint endeavours for the effecting of this great work, this bleſſed unity and uniformity amongſt the Churches, particularly and ſpecially among the Churches of God in this and the neighbour Kingdoms.

Motive 2.To which (let this be a ſecond motive) we are bound by a ſpeciall ingagement, viz. by the late ſolemne Nationall Ʋow and Covenant, wherein (amongſt other things) we have promiſed this for one, viz. to endeavour the bringing of all the Churches in the three Kingdoms p. 50to the neareſt conjunction and uniformity in Religion, confeſſion of faith, forme of Church-Government, &c. This is our Vow, a ſolemn Vow, from the obligation whereof no power under Heaven can abſolve and diſcharge us. In the feare of God then remember our Vow, and ſet our ſelves to pay it. In the meane time taking heed of adventuring upon any ſuch wayes or courſes, as may at leaſt ſeeme croſſe and contrary hereunto. Amongſt which I ſhall earneſtly deſire that this may be ſeriouſly and fully conſidered by all conſcientious Chriſtians amongſt us; whether in this interim of time, whileſt that one way is ſeeking out, which being moſt agreeable to the Rules of the Word, may be alſo moſt expedient to the preſent ſtate of theſe Kingdoms, whether (I ſay in this conjuncture of time) to ſet up new Churches in new wayes, and thoſe ſuch as we are (at leaſt probably) perſwaded will not be imbraced by any of the three Kingdoms. Whether this can be conceived to be a proper way and means to compaſſe that end, and to bring about that deſigne. Whether wayes of Diviſion and Separation can be thought to tend and lead to this deſired Conjunction and Ʋniformitie. Every of us, in the preſence of God, before whom we now ſtand, put this caſe to our ſelves, and let Conſcience paſſe a free and impartiall verdict upon it; which if it paſſe againſt it (as ſurely if it proceed according to the evidence of Reaſon, it muſt) then take we heed not only how we joyne in ſuch wayes, but how we give any countenance to them, leſt we ſhould ſeeme to be acceſſary to ſo great an evill, as the breach and violation of ſo ſolenme a vow and covenant.

Object. But it will be ſaid, Suppoſe a way to be the way of God, may it not then be ſet up, maugre all ſuch pre-ingagements?

Anſw. To this let me anſwer theſe three things:

1. This is but a ſuppoſition (as touching any particular way) not grounded upon apparent evidence; at the beſt a doubtfull and queſtionable truth, not …ranted nor yet pleaded.

2. But ſecondly, ſuppoſe this ſuppoſed way to be [a] way of God, yet doth it not thereupon follow that it ſhould be [the] way of God, the way ſo laid out for all the Churches, as that they ſhould all be found to walke preciſely in the ſame path, ſo as not to vary a hairs breadth from it. I remember it is an obſervation of our late pious and reverend Doctor Preſton touching the wayes of God, that Dr. Preſton New Covenant. p. 203.as there is a length and a ſtraitneſſe, ſo alſo there is a latitude, a breadth in them. So it is in reſpect of particular perſons. The way to ſome man (ſaith he) is broader then to others, and to the ſame man in ſome places p. 51broader, in ſome narrower. One man may doe that which another may not doe; and the ſame man may do that at ſome time, and in ſome place, which in others he may not doe. And why may it not be ſo with Churches? Or why ſhould the common Church-way be thought ſtraiter then a private path? For my own part, I muſt freely profeſſe (if it be an errour, yet it is a charitable one) I cannot but conceive and apprehend ſuch a latitude in the way of Church-government, as that ſeverall Churches may have ſeverall wayes in divers circumſtances differing the one from the other, and yet each be a way of God; in as much as each of them in ſubſtantials may be conformed to the ſame expreſſe and particular rules of the Word, and in circumſtantials to thoſe generall rules of Order, De…ency, and Edification, which oft-times in the application and uſe of them differ and vary according to the difference of times and places, and conditions of perſons, and ſuch other circumſtances. So as a way may be a way of God, and yet not ſo the way as that it muſt of neceſſity be ſet up in all the Churches.

And herein I do not go alone. Mr. Calvin, I am ſure, will bear me company, who in molding and ſetting up that form of government in the Church at Geneva, was far from any thoughts of binding all the Churches to follow that preſident, and to conform themſelves to that pattern. He did not dream that that was the pattern in the mount. No, herein he profeſſeth to leave what he took, a liberty to the Churches to mold themſelves into ſuch wayes as may be moſt expedient for them. His words are not unknown, writing Scimus enim unicuique Eccleſiae libe…um▪ eſſe politiae formam inſtituere ſibi aptam, & utilem; Quia Dominus nihil certi praeſcripſe…it. Calv. in 1 Cor. 11. 2.1 Cor 11:2upon 1 Cor. 11. 2. Scimus enim unicuique Eccleſiae liberum eſſe, &c. We know (ſaith he) that there is a liberty left to every Church to ſet up ſuch a forme of Policie, or Government, as may be moſt apt and profitable for it ſelfe, (viz. in reſpect of Circumſtantials.) And he alleadgeth this reaſon for it: Quia Dominus nibil certi praeſcripſerit; Becauſe our Lord and Maſter Chriſt hath not punctually and preciſely preſcribed any ſuch form as all the Churches ſhould be obliged to. This was his judgement after a long ſearch to finde out what was revealed in this particular, and Iwiſh it were received amongſt the Churches. I know no one principle that would conduce more to a happy and bleſſed pacification then this. Whereas on the other hand, the ſtamping of a Jus divinum, a Divine Right upon any one forme, ſo as to make it in omnibus a ſtandard for all other Churches; I cannot but look upon it as a ground or occaſion of an everlaſting parallel never to be decided and taken up, till Elias (as the …ews ſay) or the p. 52Mar. 17. 11.Joh. 4 25.John 4:25Meſſias (as the woman of Samaria hath it) ſhall come, who will tell us all things.

3. But thirdly, ſuppoſe this way to be the way of God, yet I beſeech you let it be enquired whether this way and manner of ſetting it up be the way of God or no. At ſuch a time, whileſt authority is at work, uſing the beſt and moſt hopefull indeavours for the diſcovering and finding out what way is moſt agreeable to the Rules of Scripture, and moſt expedient for the ſtate of the three Kingdoms, with a full purpoſe to ſet it up in a regular and orderly way in this interim for private perſons to anticipate and foreſtall thoſe religious intentions, by ſetting up a ſuppoſed way of God without, if not againſt the autho…ity of the Chriſtian Magiſtrate, and that to the preſent diſquietment of the Churches peace, the indangering of her future ſubſiſtence, and the eminent hazard of betraying both Church and State into the hands of the common enemy; whether this (I ſay) be the way of God or no, I propound it to the ſerious and ſad conſideration of all thoſe who are conſcientiouſly wiſe. And ſo leaving this third maine particular with them, I ſhall now paſſe on to the fourth.

Part 4.4. The fourth maine particular in the Text (wherein I will be as briefe as poſſibly I may, haſting towards the concluſion of the Text) is the immediate end wherefore Paul and Silas here make delivery of theſe Decrees, viz. foreign, to keep. They delivered them the Decrees for to keep.] To keep, not only in memory, nor yet onelyonly upon record, but to obſerve them, to ſubmit & yeeld obedience to them.

Here is the generall end of all Decrees, all Laws and Conſtitutions, whether Divine or Humane, Politicall or Eccleſiaſticall; they are all made to be kept. We have to deal with the latter, Eccleſiaſticall Obſerv.Decrees and Conſtitutions, which (being ſuch as theſe here in the Text, they) both may and ought to be kept. It is that which Paul praiſeth 1 Cor. 11. 2.1 Cor 11:2his Corinthians for, 1 Corinth. 11. Now I praiſe you, Brethren, that ye remember in all things (or as the Geneva readeth it according to the foreign.Originall, * all my things) and keep the Ordinances as I delivered them to you.] The Ordim…es, foreign; the Traditions. So Paul calleth the Directions and Advices which he delivered to the Churches, whether by mouth, or by pen, or by hand; by mouth or word in his 2 Theſ. 2. 15.2 Thess 2:15preaching; by pen or writing in his Epiſtles; by hand, as here in the Text he delivered the Decrees of the Councell with his own hand to the Churches. And theſe Ordinances, theſe Traditions of his the Church of Corinth kept.

p. 53Queſt. But what Ordinances, what Traditions were theſe?D. S…later S…hol. in 1 Cor. 11. 2.1 Cor 11:2

Anſw. To this it may be anſwered, Pauls tradictions which he delivered to the Churches, were of two ſorts, dogmaticall or rituall: dogmaticall concerning faith and good works; of theſe ſpeaketh the Apoſtle in that 2 Theſ. 2. 15. Now therefore brethren ſtand faſt, & hold the traditions which yee have been taught, whether by Word or by Epiſtle.] Rituall, 2 Theſ. 2. 15▪2 Thess 2:15concerning rites and orders, civill or religious, which againe are diſtinguiſhed into two ſorts, ſome perpetuall, others temporary, the former to be obſerved at all times in all places, ſuch are thoſe orders which he delivereth to the Church of Corinth, touching the adminiſtration 1 Cor. 11, 23.1 Cor 11:23of the Sacrament of the Lords Supper, 1 Cor. 11. 23. I have received of the Lord that which alſo I delivered unto you.] The latter to be obſerved only for a time, ſuch were theſe decrees which here in the Calviu ad Text.Text he maketh delivery of to the Churches, they were ordinances to be obſerved but for a time, not for ever; for (as Calvin well obſerveth) Paul himſelf afterwards, when the ground & reaſon of theſe injunctions was ceaſed, he ſet the Churches at liberty from the obſervation of them, as you may ſee 1 Cor. 10. 25. where he giveth his Corinthians a generall licence touching meats, Whatſoever is ſold in the ſhambles that 1 Cor. 10. 25▪1 Cor 10:25eat, asking no queſtion for conſcience ſake.]

Thus you ſee what Pauls traditions were, and in theſe you may ſee what Eccleſiaſticall Decrees may be, viz. councells and conſtitutions both dogmaticall and rituall, concerning faith and good works, concerning rites and orders to be obſerved in the Churches. Now all theſe (being ſuch as Pauls traditions were,) they are to be kept. As for the two former, I ſuppoſe there will be no difference about them: Dogmaticall doctrines and perpetuall orders having the Word for their expreſſe and cleare warrant, (as they ought to have,) they challenge an abſolute obedience. The Queſtion will be all about theſe laſt ſort of Traditiones ad Ordinem et Pol…tiam pertinentes. Cal▪ Quae ad foreign exter…an…, e… decorum in caet. bus Eccleſiaſticis obſervandum spectarunt. Bez. S…lait. Par. ad Loc.Decrees, Rituall ordinances or orders of temporary obſervation, whether theſe, being impoſed, ſhould be kept or no.

Now to this caſe the Text cometh home. Such were the Decrees (as I have ſhown you) which were here delivered; and yet we ſee them here delivered to the Churches to keep; and even ſuch were theſe Ordinances, theſe Traditions, which Paul ſpeaketh of to his Corinthians, I praiſe you that you keep the Ordinances,] viz. thoſe rituall Ordinances, thoſe Orders which he had preſcribed them to obſerve in their Church-meetings, ſo the place is univerſally underſtood by all Expoſitors that I meet with: and theſe Orders that Church generally had obſerved: however in ſome particulars they (at leaſt p. 381 Cor. 11. v. 3, 4, 5. &c.1 Cor 11:31 Cor 11:41 Cor 11:5ſome of them) affected an unapprovable and undecent ſingularity, viz. the men prayed and propheſied with their heads covered, whileſt the women ſate by with their heads and faces uncovered, unvailed, for which the Apoſtle reproveth them in the verſes following: yet generally they had a reſpect to all the orders preſcribed by him, they remembred all his things, (his orders) and kept all his ordinances, and that with a ſpeciall obſervance, ſo much the Word in the originall (as Beza notes upon it) imports, foreign, i. e. ſummo ſtudio obſervatis, they obſerved them very ſtudiouſly, and heedfully, and that not only for matter, but for manner and forme, as the next clauſe expreſſeth it: foreign, as I delivered them,] this did they.

And ſurely (beloved) where we meet with the like ordinances, the Vid Par. ad Loc.like Eccleſiaſticall Decrees & Conſtitutions, commended to uswith at leaſt a generall warrant from the Word, withall handed unto us by lawfull authority, here we ought to yield a like obedience. So much thoſe generall Texts being rightly underſtood will extort from us, ſubmit your ſelves to every ordinance of man for the Lords ſake, 1 Pet. 2. yee 1 Pet. 2. 13. Rom. 13. 5.1 Pet 2:13Rom 13:5muſt needs be ſubject, not only for wrath, but for conſcience ſake, Rom. 13. Both which places however properly relating to civill, yet by way of parity they may alſo be extended to Eccleſiaſticall authority, (eſpecially when backed with civill) which now muſt be ſubmitted to, and that for conſcience ſake, though not for conſcience of the thing commanded, yet of the power commanding: the thing it ſelf may be indifferent, and yet our obedience neceſſary, viz. in regard of the generall command, and therefore ſaith the Apoſtle there, foreign, you muſt of neceſſity be ſubject. To like purpoſe alſo is that Text to the Hebrewes, (however too rigidly preſſed by Romaniſts to inforce or countenance a blind obedience,) Heb. 13. Obey them that are over you in the Lord, (foreign, Ductoribus, your Leaders, your Heb. 13. 17.Heb 13:17Rulers,) And ſubmit your ſelves,] which is meant properly of Eccleſiaſticall Guides and Governours, who are to be hearkened to and obeyed in what they require from God and for God.

Applicat.And with ſuch an obedience let not any of us be unwilling. We know not (my brethren) how ſoon ſome Decrees of the ſame nature with thoſe in the Text, may be brought unto us, agreed upon & recommended by a double Councell, the one Eccleſiaſticall, the other civill. Now take we heed how we take up reoſolutions aforehand, whether of oppoſing or not obeying. Certainly, however quiet and conſcientious not obeying both may and ought to finde a very favourable and indulgent interpretation; yet preſumptuous diſobeying juſtly p. 39ſubjects a man to the higheſt of cenſures. Expreſſe for this purpoſe is that Judiciall Law, (which hath a great deale of Morality couched in it) Deut. 17. The man that will do preſumptuouſly, & will not hearken unto Deut. 17. 12.Deut 17:12the Prieſt, or to the Judge, even that man ſhall dye, and thou ſhalt put away the evill from Iſrael,] Take we heed then how we entertaine any thoughts that way, but rather prepare our eares and hearts to hearken Pſal. 85. 8.Ps 85:8and heare what the Lord God will ſay to us; what meſſage he will ſend by the hands of thoſe his ſervants, who have been ſo long a time enquiring after his pleaſure, which being made known unto us, reſolve (in what we may) to ſubmit and obey. So did the Churches here, to whom Paul and Sylas delivered theſe Decrees, they delivered them to be kept by them, and ſo they were. For, as it followeth in the next words; And ſo were the Churches eſtabliſhed, viz. upon the delivering and obſerving of theſe Decrees.

Queſt. But what then, are we to ſhew the like reſpect to all Eccleſiaſticall Decrees now, as the Churches did to theſe?

Anſw. I anſwer, (as before) where they are like unto theſe, pious and profitable Ordinances, grounded upon the Word immediately or mediately, not impoſed upon conſcience, not enjoying any thing as neceſſary, not obtruding any thing as a part or meanes of worſhip, but what the Word hath made ſo: now they challenge a like reſpect as theſe Decrees did.

Queſt. But what then, muſt we yeeld a blinde obedience, ſubmitting without diſcuſſing? So it ſeemeth the Churches here did.

Anſw. Neither ſo, nor ſo: as for the Churches, they indeed received theſe Decrees, and kept them accordingly as they were delivered. But to imagine, that either the Apoſtle in delivering, or they in receiving, required or yeelded a blinde obedience, is fouly injurious to both. Surely, if Pauls Doctrine might be examined as it was by the Bereans, and they highly commended for it much more might theſe Act. 17. 11.Acts 17:11Decrees be ſcanned by the Churches, to whom they were brought, they being not the immediate iſſues of an extraordinary inſpiration, as the other was, (as I have already ſhewn you;) and ſo may it, and ought it to be with all Decrees of the like nature. To think of yeelding a blinde obedience to them, were as great a wrong and injury to them, as to our ſelves: Decrees, (being ſuch as they ought to be,) they ever bring light with them, whereby they may be diſcerned and diſcovered to be as they are. And by this light Chriſtians both may and ought to judge of them, viz. judicio diſcretionis, (ſo it be done modeſtly and humbly) bringing them to the Touch-ſtone, to the Rule, duplicate page p. 38duplicate page p. 39duplicate page p. 38duplicate page p. 39duplicate page p. 40duplicate page p. 41duplicate page duplicate page p. 43duplicate page p. 44duplicate page p. 45duplicate page p. 46duplicate page p. 47duplicate page p. 48duplicate page p. 49duplicate page p. 50duplicate page p. 51duplicate page p. 52duplicate page p. 53duplicate page p. 38duplicate page p. 39p. 56the rule of the Word, and the rule of rectified and ſanctified Reaſon, Iſa. 8. 20.Isa 8:20This is the old way, and it is an everlaſting way. To the Law an to the Teſtimony, if they ſpeake not according to this Word, it is becauſe there is no light in them.] Shall we finde any Decrees of men to be uche not agreeable to the Word, to the particular or generall rules of it, but Act. 5. 29.Acts 5:29* Viz. When they command or forbid us any thing contrary to the word of God, Genev. Gl. ad loc.clearly contrary to it? now the caſe is ruled; It is better and ſafer to obey God, then men. Better now modeſtly and quietly not to obey men, then preſumptuouſly and knowingly to diſobey God. But finding them to be ſuch as are not contrary to this word, but conſonant thereunto, now look upon our pattern, and doe likewiſe; As they went through the Cities they delivered them the Decrees for to keep; which accordingly they did; So much appeares (as I told you) from the event and ſucceſſe of this undertaking, which is the fifth and laſt particular in the Text, to which I now haſten.