Rom. 15 4. WHatsoever 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 [Page 2] words 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.last 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.solicitous 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 onely (though principally) inward, but also out­ward 2 Cor. 13. 11. 1 Thes. 5. 13.peace, 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.So much he intimates to his Corinthians, It hath beene declared 1 Cor. 11. 18. to 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 ( [...], 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) [...]. 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.an argument and evidence of their carnality. Whereas there are amongst [Page 3] you envyings and strifes, and divisions ( [...], 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. cause 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.saith 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.in 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 onely 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.especially 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.defend 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 [Page 4] greater 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.those 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 [Page 5] these 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 [Page 6] Apostles 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. Answ. Elders, [...], 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. not 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.of 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 [...], the elders of the people. Let­ting Matth. 21. 23.them passe.

Cartwright in Annot. super Act. 15. v. 6. Ecclesiasticall 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 onely 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 onely the [Page 7] latter, 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. who 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.all 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 [Page 8] that 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. which 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. 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. Haggai 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 [...] 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. Doctrina & 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 [Page 9] Ecclesiasticall matters, Church-differences, or affairs, Judges, not chief, and principall, (for that is the Word it self,) but Ministeriall; Job. 33. 23. Interpreters 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 onely 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, onely 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.the Church to feed and govern it.

Act. 20. 28. 29. Besides, 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 [Page 10] determine 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 onely of Apostles and Act. 15. 2. Elders, 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 [...], [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.Councell; 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 [...], 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 [...], 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, [Page 11] is 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 [...] [...], 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 [...], multitude, seeming to me to import so much, by comparing it with Act. 2. 6. where the same word is used, [...], The multitude came togeth [...]r, &c. (In which sense also I acknowledge [Page 12] the 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.runs, 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, [...] 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 ( [...] 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.

[Page 13] 2. 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: onely, (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. Paul 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.Epistle, 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. It 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 [Page 14] Re [...]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.

[Page 15] 2. 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. for 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.

[Page 16] Secondly, 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 [...], 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.

[Page 17] 2. 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.(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, [...]

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, [...] 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, [...]. 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, [...] 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 [...], 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, [...] 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 ( [...], 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,

[Page 18] Obser. 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 onely 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 onely 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 1 For 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 [Page 19] have 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. [...], in con­ference 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 [Page 20] of 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 onely [...], but [...], [...]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 ( [...], 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 [Page 21] avers (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. are met together in my name (in my authority) there am I in the midst a­mongst them, Mat. 18. A promise which (though not onely, 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 onely 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 [Page] 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.evidences 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 [...].other. 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 [Page] 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 [Page 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 [...], [Page 25] but Minist [...]riall; Not absolute but limited. Many limitations may be assigned, whereby this power is determined, and bounded. I will touch onely upon two.

1. They may doe nothing against any law of Christ, who is the onely 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▪of 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.rules 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▪they 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, [Page 26] they 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. great 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▪ [Page 27] because 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: onely 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. God. 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 Marth. 16. 23▪ [Page 28] 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.to 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.before 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 [Page 29] the 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 [Page 30] procure 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.they 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 [Page] 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.power, 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. Greg. Nazianzen, that Dur [...] quae­rimonia, (as Calvin truly calleth it) that har [...]h and rigorous com­plaint [Page 32] of 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 onely 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 [Page 33] alone. 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 onely 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 [Page 34] 2 Cor. [...]2. 14. up 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 [...]. 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 onely 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. 47 are 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 [Page 35] Councels 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.the very Epithe [...] which the holy Ghost giveth unto Judas and Si­las? that they were [...], 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. Onely 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 3 second particular, which I will but onely 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 [Page 36] first 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.them) 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.from 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.Prophets 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.when 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.

[Page 37] 3. 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.of 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. to hearken to the conjectures of others who will tell us of Peter, James, and John b [...]ing there. The storie here maketh mention onely 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 [...] [...], [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. [...] 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 Act. 21. 25. [Page 38] and 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.himself, 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. Antioch, 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

[Page 39] 3. 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.that Paul and Barnabas ordained Elders in every church, [...], church by church; In the 1 Tit. Vers. 5. it is said, that Paul left Titus in Tit. 1. 5. Creet to ordaine Elders in every city, [...], city by city, so as these two, in every church, and in every city, are [...], 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.story) 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 [Page 40] Vers. 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. Paul 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.erect 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.any 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 [Page 41] where 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.story 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.made; 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, [...], 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.was grown very great: so much that speech of James & the Elders of [Page] Act. 21. Vers. 20. Hierusalem 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 [...]; 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. of silver, Vers. 19. [...], 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, [...]. 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. Luk. 12. 1. it is said, that there were gathered together an innumerable Heb. 12. 22, multitude of people; the word is the same, [...]. So againe, Heb. 12. 22. we reade of an innumerable company of Angells, [...]. 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 [Page 43] Churches 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.So 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.the Apostle speaketh of, Heb. 8. calling it [...], Antiquatum quid, & senes [...]ens, a thing which was Antiquated, and wax [...] old▪ [...], nigh to vanishing, ready to dis­appeare, and come to nothing; so as here was onely 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.then 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.(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 [Page 44] and materialls, but repayre them. And thus did King Jehoash for 2 King. 12. 14.the 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 [Page 45] with 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 onely 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 [Page 46] this blessed Apostle set much by. His requests to, and prayers for the Rom. 15. 5, 6.Churches 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.it 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.it is his farewell to the same Church, 2 Cor. 13. Onely let your conver­sation Phil. 2. 1, 2. be 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. unequally 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. Saints, 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▪of them where ever he commeth; not onely 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 [Page 47] his Philippians in the place forenamed putteth these two together; Phil. 1. 27, 28. That 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 [...], 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.against 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 onely worshipping the same God, but worshipping him after the same manner; all worshipping before one 2 Chro. 32. 1 [...] Altvr, as Hezekiah commanded all Judah and Jerusalem to doe. And that not onely 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▪ molten 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.

[Page 48] 4. 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.you 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 [Page 49] a 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. [...]. downe 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. all 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.said 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 [...], an earnest expectation and looking out for, earnestly desiring and Rom. 8. 19.longing 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 [Page 50] to 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 [Page 51] broader, 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.upon 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 Mar. 17. 11. [Page 52] Joh. 4 25. Messias (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. [...], to keep. They delivered them the Decrees for to keep.] To keep, not only in memory, nor yet onely 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.his 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 [...].Originall, * all my things) and keep the Ordinances as I delivered them to you.] The Ordim [...]es, [...]; 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. preaching; 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.

[Page 53] Quest. But what Ordinances, what Traditions were these? D. S [...]later S [...]hol. in 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▪concerning 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.of 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▪ eat, 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 [...] 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 [Page 38] 1 Cor. 11. v. 3, 4, 5. &c. some 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, [...], 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: [...], 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. must 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, [...], 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, ( [...], Ductoribus, your Leaders, your Heb. 13. 17. Rulers,) 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 [Page 39] subjects 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. the 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. and 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. Decrees 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, [...] [Page 38] [...] [Page 39] [...] [Page 38] [...] [Page 39] [...] [Page 40] [...] [Page 41] [...] [Page] [...] [Page 43] [...] [Page 44] [...] [Page 45] [...] [Page 46] [...] [Page 47] [...] [Page 48] [...] [Page 49] [...] [Page 50] [...] [Page 51] [...] [Page 52] [...] [Page 53] [...] [Page 38] [...] [Page 39] [Page 56] the rule of the Word, and the rule of rectified and sanctified Reason, Isa. 8. 20.This 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. * 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.

SEE here the successe of this first Councell, so managed, so prosecu­ted Oserv.as you have heard▪ Successelesse it was not. All Councells then are not so. If any of them at any time prove so, let it not be imputed to the Ordinance, but to some accidentall, personall miscarriage. O­therwise the Ordinance it selfe is very promising, very usefull and hopefull, very profitable and advantagious to the Church: So was this first Councell, this Pattern of Councells, the successe and event where­of (as the Text informes us) was double. Hereupon there accrued unto the Churches a double blessing: The one of Confirmation, the other of Augmentation. Confirmation, they were established in the faith: Augmentation, they were increased in number daily. Upon these two I shall look two wayes; first, severally and simply, then joyntly and relatively, viz. as they both stand in a joynt reference to that first particle in the verse; [So] So were▪ the Churches established, and so were the Churches increased, &c. A word of each: Beginning with the former, the Churches Confirmation.

And so were the Churches established in the faith] They were establi­shed, and they were established in the faith; so I break them in two.

1. They were established, [...], confirmabontur, they were con­firmed, [Page 57] setled. Setling presupposeth an unsetling. And surely such was the state of these Churches before Paul brought these Decrees unto them, they were unsetled, shaken.

Observ. Behold the proper fruit of Divisions and Dissensions; where they take place, they unsettle, they shake; unsettle a State, unsettle a Church, shake both. This David found true by experience in his Kingdome. Heale the breaches thereof, for it shaketh, Psal. 60. Both Church and State were unsetled by reason of those Civill broyles, those home-bred di­visions Psal. 60. 2.in his Kingdome. And I shall not need to tell you that wee have found the like in this Kingdome. Was ever State, was ever Church more unsetled then ours at this day? And whence is this? why, this have our home-bred divisions, dissensions done. To hold to the Text; the unsetling of the Church. This will Divisions doe, Divisions in judgement; I, and those sometimes sleight ones. Such were at least some of those which had broke in upon these Chur­ches; sleight differences, one would think, whether they should eat such or such meates, blood, things strangled, &c. yet even these had an influence upon the Churches, for the unsetling of them.

Appl. Let not sleight differences then be sleighted of us, much lesse perti­naciously and obstinately maintained by us. But do what we may all of us for the healing, for the composing even of them. So long as these con­tinue, and break forth, there is little hope of the Churches establish­ment, which is a thing that all the Lords people ought seriously both to desire and endeavour, let that be a second Observation.

Obser. 2. Church-establishment is a thing much to be desired and sought after. It is the Lords promise to his Church under the Gospel, Is. 2. repeated Mic. 4. The mountain of the Lords house shall be established in the top of the Isa. 2. 2. Mi [...]. 4. 1. Mountains. A blessing much to be desired for all particular Churches, that they may be established, setled in a quiet and steady way, put in­to a solid and constant frame and temper (as the word in the Text signifieth.) Such a frame and temper I shall not need to tell you what a blessing it is in the naturall body, it is no lesse in the mysticall.

Reas. Not to use many Arguments and Reasons about it; I finde one insinuated in the text: Church-confirmation maketh much for Church-augmentation. Mark the connexion of these two together; So were the Churches established and increased. The latter depends much upon the former, Church-encrease upon Church-establishment: where Chur­ch [...]s are divided, distracted, unsetled, there can be nothing more prejudiciall to the gr [...]wth of them, and of religion in them. Their uni­on, settlement, establishment maketh much for the encrease of both.

[Page 58] Applic. And doth it so? Then let every of us be put in minde to seek this great blessing for the Church or Churches wherein we live: Taking heed of being any wayes accessory to the unsetling hereof; whether by hatching or brooding any new opinions, or setting up any new wayes, which have not cleare light and warrant from the word. In these cases let that of the Apostle take place with us; Hast thou Rom. 14. 22. faith? have it to thy selfe. Hast thou a strong apprehension and firm per­swasion touching something which is not so fully and clearly revea­led in Scripture, as that others may see it? have this faith to thy selfe; enjoy thine own opinion and conscience, but let it not break forth to the offence and scandall of others, much lesse to the trouble and dis­quietment of the Church, the settlement whereof ought to be excee­ding precious in our eyes. And so let it be. Every of us seek it. Seek it Isa. 62. 6, 7.by Prayer: Ye that are the Lords Remembrancers keep not silence, give him no rest, untill he establish, and till he make Jerusalem a praise in the earth. Seek it by all holy endeavours, every one in our places, private persons in theirs, and publike persons in theirs, all of us willingly embracing, and carefully improving what ever advantages or opportunities God shall put into any of our hands, for the effecting, the furthering of so great, so good a work. So doth the Apostle here in the Text: He re­ceiveth the Decrees from the Councell; and receiving them, delive­reth them whereever he commeth. And what was his aime therein? why, that the Churches might be setled, might be established.

Quest. But what establishment was it that Paul here principally 1 Tim. 1. 19. 3. 9. 4. 1.eyed and looked at? A. The next word resolves it, [...]; So were the Churches established in Faith.] i. e. in the Doctrine of Faith, the true Religion of God: So the word is frequently used in Scripture, Faith Cujus unicum fundamentum est fides, Calv. ad loc.put for the whole Religion of God: Calvin gives a reason for it, viz. because Faith in Christ is the foundation and ground-work of all. And this it was that Pauls eye was here mainly upon; not so much the setling of an externall Order in the Churches. This indeed he endea­voured, but (as Calvin saith of it) this was but veluti parergon, & ac­c [...]ss [...]ium, Calv. ibid.a thing which he undertook by the by, as being conducible and subservient to his maine design, which was the Establishment of the Churches in the Faith.

Observ. As for Externall Order indeed, it is a thing of great concernment to the Churches, without which they will never be throughly esta­blished. Thence is it the Prophet Esay puts these two together, Isa. 9. 7. Isa. 9. 7. To Order and to establish, speaking of the Church: But the Kingdome [...]. of God is above it. Regnum Dei externo ordine altius est, ac praestantius. [Page 43] The Kingdom of God (saith Calvin) which con [...]isteth in the doctrine and practice o Faith and Holinesse,) it is a thing of a more transcendent and excellent nature, then externall Order is Superioregradu loca [...]ur religio, & pietas. (So he goeth on,) Religion and true piety are to be looked on as things in a higher sphear, to be far preferred before Order & Discipline.

Reason. And great Reason they should be so, in as much as the one maketh only for the bene esse▪ the other for the esse: the one for the well-being, the other for the being of the Church. There may be a Church, (an Ecclesiasticall Church, I, and an Integrall one too) with­out Order, but not without Faith, the Doctrine and Profession of the Ecclesia per fidem haber suum statum essentialem; & per combinati­onem, Integra­lem. D. Ames. Med. Theol. l. 1. c. 33.Faith, wherein lyeth the Essentiall State of a Church. Not to dwell upon it.

Applic. Learne we hence how to look upon these two, faith and or­der, viz. upon the one as the Mistresse, the other as the hand-maid; so they are, and so let us account of them; giving to each that respect which is due unto them: not preferring the hand-maid before the Mistrisse, not standing so much upon Order, as that in the mean time we should seem to neglect the faith. True it is, both are to be stood upon, and contended for, but not with a like heate. As for the faith; we have an expresse warrant for that, That yee contend earnestly for the Jud. v. 3. faith, Jud. 3. I do not finde the like for Order. However take heed, lest our over-eager contestations about the one, which is but the ac­cessory, prove prejudiciall and detrimentall to the other, which is the Principall. Let our first and maine care be for the faith: so was Pauls here in the Text, he delivereth these Decrees for the regulating of the Churches in these externall observances: wherefore? why, that they might be established in the faith: this was the pearle in his eye, the main thing which he aimed at. The other was only in order, in a way of subserviency unto this.

Applic. A pattern in speciall to the Ministers of the Gospell, shewing them what should be their maine designe in the course of their Ministery, viz. to propagate the faith, to set up the true Religion of God, true piety, and godlinesse, faith and holinesse in the hearts and lives of their people. As for matters of order, having just occasion, they may and ought to deale with them, that so they may approve themselves faithfull Ste­wards, 1 Cor. 4. 1, 2. Act. 20. 27.not detayning any part of the truth, not s [...]unning to declare unto their people the whole Councell of God, (as Paul saith of himself, Act. 20.) But their maine and principall worke should be the establishing of the Churches in the faith: this is the maine end of our Ministery, so saith Paul of his Apostleship, Rom. 1. 5. We have received grace and Apostleship, Rom. 1. 5▪ [Page 60] (i. e. the grace or gift of Apostleship) for obedience to the faith among all Nations; i. e. that by his Ministery the Gentiles might be brought to imbrace the faith, the Doctrine of the Gospell. The best service that the Ministers of Christ can do for their Lord and Master: here­by is his name exalted, hereby is his Scepter and Kingdome advanced, hereby is he set up [...]n the Throne. It is a mistake, (but too common in the times) to think that the Kingdome of Christ should consist either wholly or chiefly in the Externall Politie and Government of the Church. No. our Saviour himself, Lack. 17. teacheth the Pharisees to entertaine higher thoughts and more sublime conceptions, touching I [...]k. 17. v. 20, 21.his Kingdome, telling them first, that the Kingdome of God commeth not with observation, vers. 20. i. e. (saith Beza) it a ut observari possit, so as it may be observed and taken notice of by any outward garbe that it hath; or (as others) it doth not consist in externall observation. Vers. 21. Vid. Bez. ad Loc.Then, that it is aliquid intus, The Kingdome of God is within you, i. e. (as it is commonly expounded) in your hearts and souls, which exposition whether it be proper for that place or no, I will not now contend. But this I am sure to be a truth; the Kingdome of God and of Christ is chiefly spirituall and inward, a Government exercised in the hearts and souls of men, where Christ setteth up his throne, his scepter, ruling there by his word and spirit, subduing rebellious lusts, bringing them under, and keeping them under, bringing every thought into obedience, to the obedience of faith. As for the externall Order and Discipline of the Church, if it do belong properly to the Kingly Office of Christ, yet it is one of the least parts of it. So let Ministers.

And so let the people look upon is, not spending all, or the chief of their time, about matters of Church-government, Discipline, studying this▪ discoursing of nothing but this, as if this were the Cardinall busi­nesse, the maine hinge, upon which all Religion turned; nor yet so overzealously affecting this, that for want of what herein they would have, they should renounce Church-Communion, and distaste all other the Ordinances of God, even those soul-saving Ordinances, wherein the Doctrine of faith is held forth with power and efficacy, Word and Sa­craments. No, let your maine care (my brethren) be for the faith, the Gospell of life and salvation, that you may, established in that, grow­ing 2 Pet. v. last.up in that, Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, (saith St. Peter) in the speculative and experimentall know­ledge 1 Pet. 5. 9.of Jesus Christ. This is the knowledge which must and wil­ establish you; be yee therefore established in it; that you may be (as the same Apostle exhorts) [...], steadfast in the faith, not like [Page 61] children, (a [...] St. Paul pr [...]sseth i [...] upon his Ephesians) tossed to and fro, and Eph. 4. 14. carried about with every winde of Doctrine, by the slight of men, and cunning craftinesse of them which lye in waite to deceive. Thus is it with multitudes of well meaning souls at this day, who, being unstable, ungrounded in the faith, are carried away, some with the Anabaptist, others with the Antinomian, a third with the F [...]ilist, &c. That it may not be so with us, labour we to be confirmed and established in the faith which we have received, growing up in it.

Observ. This we are to do at all times, but specially then, when God affordeth us more speciall means of growth and establishment, when God (as it were) soliciteth us hereunto by the labours and endeavours of his servants. It is an observation hinted to me by Master Calvin upon the Calv. ad Loc.words, upon Paul and Silas comming to the Churches, and bestowing their labours upon them, Now were they established in the faith: where means of confirmation are wanting, there weaknesse and unsetled­nesse are the more pardonable, rather to be pittyed then censured; but where God doth send his servants, able & faithfull instruments, who do put forth themselves in the use of all possible endeavours, for the setling and establishing of a people in the faith, here God expecteth from them growth and increase answerable.

Applic. Take this truth home to your selves, and make Application of it as you shall see occasion▪ I shall [...] to the second par­ticular, the second fruit of the Apostles ind [...]avo [...]s, and that is the Churches Augmentation.

And so were the Churches increased in number daily.] In [...] it may be understood two waies, with reference either to Persons [...] Churches, the number of persons was increased, or the number of Churches was increased.

Observ. Each a good hearing, so is the latter. To hear that the number of Chur­ches is increased▪ But understand it rightly, viz. If this increase be by way of addition, not of division, the latter is of sad consequence. To heare of Churches multiplyed after the same manner as the leaves and Mar. 14. 19. fishes in the Gospell are said to have been [...] frangendum▪ multiplyed by breaking, by dividing; one Church broken into many, [...]nd that through Schismes and Divisions, this is a sad multiplication. The Lord keep his Churches from such increases, True it is, where a Church is grown over numerous▪ or some of the members of it are upon occa­sion Baals Tryall of the ground of Separati­on. p. 261.to be transplanted▪ in this case Ed [...]r [...] Co [...]ni [...]m▪ to [...] forth a Colonie, a Congregation, one or more to plant elsewhere, (as probably it was in the Church of Jerusalem) it may be both war [...]antable and [Page 62] necessary. But to multiply Churches by breakings, by divisions, this (I say) is a sad multiplication. But having only touched this, I leave it, leave it to the Donatist and Separatist, the first and last Authors of it.

The Text (as I conceive) confines me to the former, They were in­creased in number] i. e. the Churches already planted and constituted, they were increased in number of members, in number of persons joy­ning themselves to their Communion: So the originall carries it▪ [...] ▪ Exuberabant, (saith Beza;) Abundabant, saith the vulgar; they abounded in number, like a tree which putteth forth young shootes, and branches abundantly. So was it with the Churches now, even as it was with the Church of Jerusalem before, the Church of the belie­ving Jewes, to which God made daily new additions, and those (some Act. 2. last. Act. 6. 7.of them) wonderfull ones, The Lord added to the Church daily such a [...] should be saved, Act. 2. The number of the Disciples multiplyed in Jerusalem greatly, Acts 6. So was it now with the Churches of the Gentiles: Upon Pauls comming to them they also were multiplyed and increa­sed in number daily.

Observ. A good and a blessed hearing, to heare of such a m [...]ltipli­cation, such an increase. It was the first blessing which God pronoun­ced Gen. 1. 2 [...].upon mankinde, Cres [...]ite & [...] Increase and multiply▪ a barren wombe in it self is a curse, a fruitfull one a blessing; and so is it with a barren and a fruitfull Church. Where God giveth to a Church (as the Prophet threatens that he would do to Israel,) a miscarrying or H [...]. 9. 14. barren▪ [...]ombe, and dry breasts, so as there is no increase, this is a sad and omino [...] judgement: whereas (on the other hand) to see the Chur­ches fruitfull, like the Sheep in the Ganticles, whereof every one is said Cant. 4. 2.to beare twins, and none to be barren amongst them, all bringing forth children unto God, encreasing in number daily; it is one of the greatest blessings that Earth can receive from Heaven.

Applic. Applic. And is it so? why then let all of us do what in us lyeth to further this increase: taking heed of being any occasions of bl [...]der­ing it, whether by our scandalls or divisions; both which oft times cause the Churches wombe to miscarry, by bringing an evill report upon the good waies of God, discouraging others from adventuring upon them, who, it may be, had some eye towards them. Taking heed of this, of being any waies accessary to the Churches barrennesse, do what we may to further her increase, every one in our places, Mini­ster [...] [...] [...]or▪ 4▪ 1 [...]. [...] Per. 1. 23.in their places endeavouring as spirituall fathers to beget sons and d [...]ughters unto God, by the incorruptible seed of the Word, that so we may every of us be able to say at that great day, as the Prophet I [...]iah [Page 63] once did, Behold, Lord, here am I, and the children whom them hast given me. Isa. [...]. 1 [...]. Magistrates in their places, shewing themselves nursing fathers and nur­sing Isa. 49. 23. Gen. 30. 3. mothers to the Church, so as upon their k [...]es the Churches may beare children, (as Rachel once said of her self and her maid Bilhah, Gen. 30.) Parents and Masters of families in their places, endeavouring to bring up their children and servants in the knowledge and feare of God, that so they may be true living members of the Church, not only like wooden legs or armes tyed on to the body, having only an outward visible communion with the Church, but like naturall mem­bers, they may be knit both to the head and body by joints and liga­ments, Col. 2. 19.so as the Church may be increased with the increase of God. Private persons in their places, not only joyning themselves to the true Churches of God, bnt endeavouring what in them lyeth, to winne and gain others, specially by their holy and exemplary conversation Mat. 5. [...].and demeanour, Let your light so shine before men, that they seeing your good works, may glorifie your heavenly father. Glorifie him, as by other waies▪ so by comming in and putting themselves under his government; to which purpose there is scarce any one means more effectually availe­able, then for Christians to thrive and growe in grace. So much Master Calvin collects out of the Text from the connexion of these two to­gether; Innuit quate­nus side pr [...] ­ficiunt qui primi sunt vocati, plures ad Christum adducere. C [...]l. ad Loc.the Churches were established in the faith▪ and increased in num­ber daily.] The growth and proficiency of those which were first cal­led to the faith in these Churches was a speciall meanes to bring in others.

Old members in a Church (it is a comparison which Ca [...]on giveth me the hint of) they are like old stands in a Coppice, or like old Vines or P [...]tars, or the like trees, which being once throughly rooted them­selves, they put forth many imps and young shootes from their roots▪ So was it here in these Churches. The first members of chose Chur­ches being rooted and established in the faith; the Churches were dai­ly Calv. ibid.increased in number▪ A [...] s [...] propagi [...]e fides latius ad alios serperet, (saith my Author) As if their faith being spread abroad had been a means to propagate itself unto others▪ so it often commeth to passe. It is that which Paul telleth his C [...]rinthi [...]ns, concerning their for­wardnesse in works of charity and mercy. Your zeale (saith he) hath 2 Cor. 9. [...]. provoked ver [...] many. And so is it with faith and holinesse. To be zealous in profession, and cons [...]ientious in practice▪ it is a most effectuall in­citement to provoke, to draw, to win others▪ and in this way let all private Christians be active and forward, that so they may do what [Page] in them lyeth, to help forward this blessed Augmentation and Increase of the Churches.

And thus have I looked upon these two fruits of the Apostles en­deavours severally, and simply. It remaines now that we put them together, considering them joyntly and relatively, as they stand in joint reference to that first particle in the Text. [So] were the Churches esta­blished; and [So] were the Churches increased.

So] What, meerly by the delivery of these Decrees? Was this the proper and immediate cause of the Churches confirmation and multiplication?

Answ. Not so: The Decrees here delivered were not matters of Faith, but of Order, and consequently not apt to produce such noble effects as these were, to work such an establishment, such an increase, being but Decrees touching meates. Now (as the Apostle saith) The Heb. 13▪ 9. heart must be established with grace, not with meates: The proper and immediate instrumentall cause of both these was Pauls preaching of the Gospel to the Churches.

Quest. What influence then had these Decrees hereupon?

Answ. I answer, they were, though not properly Causa efficiens▪ yet removens and promovens; though not the immediate Efficient cause of both these, yet the promoting and furthering cause, facilitating the work, and making way for it, and that by removing obstacles and im­pediments, and putting the Churches into such a posture, such a state▪ as they might be fit to be wrought upon by the preaching of the Word. Even as it is with Physick, however it self be not Nutritive, yet by removing obstructions, it putteth the body into such a state and tem­per, as it may be apt to receive nourishment from such meanes as shall be applyed unto it, proper for that purpose. Even so was it here. The Churches being distempered, and out of course by reason of some jarres and differences, which (no question) much obstructed and hindred the course of the Gospel, the Apostle by applying and mini­string of this Soveraign Remedy, a Recipe of Synodicall Decrees, he put them into such a temper, as that his Ministery might take place with them, both for their confirmation and increase.

Observ. And of such use Ecclesiasticall Decrees may be, and often are; though they be not meat, yet they may be medicine: making much for the propa­gation of the Gospel; and that especially by composing Church▪diffe­rences, which otherwise would be a maine obstruction and hinde­rance to it. Of this latter we have had but too much experience. How [Page] is the course of the Gospel at the present impedited, and interrupted by these sad divisions which are broke in amongst us? O that wee might but have the like proofe of the former, of the Soveraign ver­tue of this Church-Remedy, for the healing of these breaches, and the composing of these differences, as the Churches here had! Then might we hope and expect the like successe, that the Churches amongst us also should be established and increased. Otherwise it is but in vaine to flatter our selves. In an ordinary course this is the last Remedy. Where this availes not there is little hope. Where a Colledge of Physitians cannot master a disease, it is commonly accounted despe­rate. And therefore take we heed how we sleight, much more oppose this way.

Applic. Take but this word of counsell, and I have done. In other matters I presume we would not be unwilling to be ordered by counsell, espe­cially by the counsell of a Councell. (In the multitude of Counsellors there Prov. 11. 14. is safety:) As in Military affaires by a Councell of warre; in Maritime occasions by a Councell of Sea-men; in a Law case by a Bench of Lawyers; in a case of sicknesse by a Colledge of Physitians. And why then shall we so farre leane unto our own understandings in matters of Ecclesi­asticall concernment, (matters of Order) as not to hearken to the con­sultations and determinations of a Religious and judicious Assembly? Of all wayes (for my owne part) I must professe, I know none so likely to heale our breaches, to compose our differences as this, and consequently to procure the Churches establishment. Without Counsell Prov. 15. 2 [...]. purposes are disappointed, but in the multitude of Counsellours they are esta­blished (saith the wise man.) Thus were the Churches established here, viz. by the counsell of a C [...]cell. This was the Apostolicall way for the setling, establishing of unsetled, divided, distracted Churches. Take we heed then (I say) how we sleight, much more oppose this way. What were this but (as it is said of Adultery) peccatum contra remedium, [...] against the Remedy? And let me adde, the marst office that can possibly bee done to the Church. For if this be the way to settle and establish it, (I beseech you mark it, and take it home with you) surely then all other opposite and contrary wayes must needs be distractive and destructive, tending to nothing but unsettle­ment and confusion.

A [...] which I might make a further improvement of, by giving [...] a just charge against all those who indeavour what they can, in open or secret wayes, to obstruct this way, by ca [...]ting in need [...]esse [Page 66] and groundles doubts and scruples into it, and unjust [...] & asp [...] ­sions Compassio­nate Samari­tan. Theotnak.upon it, seeking thereby so farre to distaste and disrelli [...] it with the people, so to prejudicate them against the results not onely of the present, but of all future Councels and Assemblies of this na [...]re, (though never so regular) that whatever advices shall be propounded by them, be they never so wholsome, never so safe, never so soveraigne, never so sacred, yet they shall be rejected eo nomine, because they come through their hands. Which, what is it, but (as I said before) as if one should assay to loath a sick man of the medicine which should save his life, onely because it is prescribed by such a Physitian, or pre­pared by such an Apothecary? But my ayme hitherto hath been ra­ther to informe you, then to inveigh against others. And there­fore having now done what I projected and propounded when I first took the Text in hand, I shall commend it and you unto the God of Rom. 16. 25. 1. Pet. 5. 10, 11. all grace, who is of power to make you perfect, establish, strengthens settle you; To him be Glory and Dominion for ever and ever. Amen.