A brief refutation of the errors tolleration, erastianism, independency and separation delivered in some sermons from I Job. 4. I, preach'd in the year 1652 : to which are added four sermons preach'd on several occasions / by Mr. James Fergusson ...

SECT: IV. A BRIEF REFUTATION OF THE DOCTRINE OF Independency.

Head I. The Power of Church Government is in the Church Officers, and not in the Body of Church-Members.

THE dayes by-past we spake against the Doctrine of Erastianism, And shew you, that however it had many fair pretences, yet it is to be reckoned among those Doctrines which

are not of God. We are now, with the Lords as∣sistance, to speak against the Doctrine of Indepen∣dency, Ye Remember when we entered on these con∣troversies about Church Government, We shew you there were Four points of Truth which we should Labour to make good: The first was, That Jesus Christ the head of his Church, had appointed in his word a way for the Governing and Ruling of his Church, and that he had not left it to the power of the Civil Magistrate, King or Parliament, To establish what way of Government they please. The second point was, That this Government of the Church which Christ established in his word was not in the hands of the Civil Magistrate, to be Exe∣cuted by him. Thir two points we have made good in our former Disputs against Erastianism. The third point of Truth is this; That Jesus Christ the head of the Church hath not committed the power of Go∣verning his Church unto the Body of Believers, To the community of Church Members: but hath e∣stablished it in the hands of his own officers, Mini∣sters, and Elders. The Fourth point of Truth which we promised to prove was this, That Jesus Christ the head of the Church hath not given particular Elder∣ships and Church Sessions, the Supream power of Church Government in their hands, so as that there should be none above them to call them to an account; But that they are subject in the Lord to Superior Church Judicatories; such as Presbytries, Synods, and General Assemblies. These two last points we are to make out in Refuting this Doctrine of Inde∣pendency.

This Error of Independency above all other we may call a fountain Error: It is the Sluce, whereby an entrance is made to all other Errors of what sort so∣ever. This is the Error whereby the most part of those that hath fallen from the way of Truth these years by past, have been first hooked; They first turned Independents, yet rested not long there, but proceeded from evil to worse. Our scope shall be in this as in the former points to show, That howe∣ver it hath many fair pretences, yet when it is brought to the Tryal, it will be found not to be of God.

There are two main heads of this Error of Inde∣pendency opposit to the two last points of Truth, which we promised to make out. The first is, That whereby they affirm, That Jesus Christ has given the power of Governing the Church unto all those that are Members of the Church, Although they be not Ministers or Elders: To the community of believers as they call it. The second Head of their Error is this, They do affirm that Jesus Christ hath intrusted particular Congregations, Elderships, or Church Sessions with the highest power of Church Government on earth; so that there is no Judicato∣ry above them to call them to an account. As for the first Head of their Error which we are to speak against at this time. Therein they have different Opinions among themselves; some affirming that the power of Governing the Church is given to the Body of Church Members, the community of Believers, without the Minister and Elders; yea a power over them to ordain them, Censure, depose

them, and inflict all other Church Censures: Others give them this power conjunctly with the Church Officers, Ministers, and Elders. Secondly, Some give only the power and Authority to Govern, to the Church Members; But for the Exercise of that power, they allow it to the Elders: Yet so as to the Peoples deputs, to whom they must give an ac∣count: Others give the People not only the power and Authority, but also the Exercise of this Govern∣ment; So that the People may sit down in Church Judicatories themselves, enact Church Canons, in∣flict Church Censures &c. Thirdly, Some give them the Exercise of this power only in some things; as the Excercise of the power of Jurisdiction, to make Church Canons, and inflict Church Censures; But not to Preach. Others give them a full Exercise of Authority to do all.

We in opposition to all these, lay down this con∣clusion, which we shall Labour to make good from the word of God, and solid Reason; to wit, That Jesus Christ hath not given to the Body of Church Members, or to private Christians either the power or Exercise of Church Government, neither in whole nor in part, but hath intrusted it wholly to his own Officers, Ministers, and Elders. I pro∣secuting this point we shall follow forth the former Method. First, We shall clear the State of the Question. Secondly, Bring Arguments for the Truth. And Thirdly, We shall propone and answer their Ar∣guments brought against the Truth. And Fourthly, We shall shall apply the whole to some use.

I. For clearing the state of the Question, Th••a it may be known what we do grant to private Chri∣stians, and what we deny, several distinctions would be given. First, There is difference betwixt Church power or Authority, and Christian priviledges: We do grant several Christian priviledges to private Christians, but these do not infer any Church pow∣er, or Authority of Governing the Church. As for Example, We do grant to the People a Power of Electing their own Officers, Ministers, or El∣ders, we grant to them a power to try the Spirits whe∣ther they be of God. i: e: They are not to believe blind∣ly what Ministers say, but have a power to Try what they say in Relation to their practice, To pass a Judgment of discretion upon it, whether it be ac∣cording to the word or not. We grant these privi∣ledges to the People but none of them doth infer any Church power, which we clear in both. First, The Peoples power in Electing their Minister, doth not infer any power of Church Government in them, and that because it is not the Peoples Election or their choise that makes the Minister to be a Minister, or gives him Authority to Exercise the Ministerial calling; but it is the Act of Ordination, by impo∣sition of the hands of those who are Church Officers, that makes the man the Minister, and gives him Au∣thority. We shall find this, Acts 6, 3. where the Peoples Election and Ordination by Church Offi∣cers is clearly distinguished. Wherefore Brethren, (say the Apostles) look ye out among you seven men of honest report, full of the Holy Ghost, and wisdom

(there is the Peoples Election) whom we may appoint over this busines, There is the Church Officers part: Though the People look them out and choise them, that gives them not the power of their calling untill the Church Officers appoint and ordain them. Se∣condly, The power of trying the Spirits doth not infer any such power or Authority of Government in the People, otherwise it should follow that the People of Berea, who did try Pauls Doctrine, Act. 17. 11. And compared it with the word whetber those things were so, had Authority over Paul, which none will affirm.

A Second distinction to clear the state of the Question is this, There is a great difference betwixt those to whom the Authority of Governing the Church is given, and those for whom, or for whose good it is given: although we deny that the power of Governing the Church is given to private Believ∣ers, yet we grant it is given for them. So all Ordi∣nances are given for the good of Believers: As it is Ephes: 4. 11. And he gave some Apostles, and some Pro∣phets, aud some Evangilists, and some Pastors, and Teachers: For the perfecting of the Saints, &c. and in this respect 1 Cor: 3. 21, 22. all is said to be theirs— For all things are yours, whether Paul or Apollos or Ce∣phas, or the World, or Life, or Death, or things pre∣sent, or things to come, all are yours, i. e. given for their good: But hence it will not follow, that because Church Discipline is given for them, that therefore they have the power of it; for in this respect Paul is given to every particular believing Woman, and

yet it does not follow that Women have Pauls Au∣thority. And so the Body of the particular Church hath not this power in their hands although the pow∣er be given for their good.

A Third thing for understanding the State of the Question; We do willingly grant to private Christi∣ans power to admonish, exhort in the Lord, out of Charity: and this they may extend even to Mini∣sters, say to Archippus take heed to thy Ministry. But this Liberty to admonish by way of Charity, doth not import any Church power in them over those whom they rebuke, no more than Pauls rebuking of Peter Gal: 2. 14. doth infer a power in Paul above Peter. So ye see what we do grant to private Christians; and what we deny: The sum whereof is this. That Jesus Christ hath not given them any power of Church Government, or the Exercise of it, either in whole or in part, but has intrusted it wholly to his own Officers, Ministers, and Elders. This for clearing the state of the Question.

II. We come now to Arguments for clearing the Truth, And the First is this, That Jesus Christ hath given no warrand to private Christians for Govern∣ing his House, or for the Exercise of this Govern∣ment; and therefore they have no right to it. The consequence must be clear: For none has right to play the part of a Governour in Christs Church, ex∣cept those who have a warrand in his word for it. Now that private Christians have no warrand in his word for Governing the Church, either expresly, or by good consequence, either by precept or promise,

or any thing else, it is clear from this that in several places of the Word this power is denyed unto them: So Rom: 10. they must not exercise the Power of Preaching for how shall they Preach except they ••e sent. v. 15. Now the whole communi••y of Believers can∣not be sent, besides they have no ability to discharge this Office, there is but one of a Thousand that can convince gainsayers: Is apt to teach, that is; able to cut and divide the word aright; and so they have no power to Preach. And Secondly, From this it will follow that they have no power to Administrate the Sacraments, for Christ Jesus hath joyned both these powers in one Commission, He gives no pow∣er to any to Aministrate the Sacraments, but those to whom he gives power also to Preach Matth 28, 19. Go ye therefore and teach all nations Baptizing them-&c. Power of Preaching, and Administrating the Sacra∣ments go together. And so seeing the one power is denyed to them, the other must be denyed also. Thirdly, They have no power to ordain Ministers, or to execute any other act of Church Jurisdiction, for they have no ability to try Ministers gifts, there is no precept commanding them to do it, there is no practice in the New Testament proving that ever they did it, as shall be more fully cleared in answer∣ing the Arguments they bring for it; And so they have no right to Govern the Church.

The Second Argument for the Truth is this, That this Doctrine of theirs, whereby they give the pow∣er of Governing the Church to private Christians, doth overturn the order established by Jesus Christ

in his House; And therefore they have no right to it: The consequence none may doubt of; For nothing appointed by God doth evert the order established by himself. Now that this Doctrine of theirs, whereby they put the power of Governing the Church in the hands of the People, doth evert the order appointed by Christ is clear; Because his or∣der is, That some be watchmen, some watched over, some Rulers, some to submit: some Governours, some to be Governed: some Sheepherds, some the flock: But if so be that all the Members of the Church had the power of Governing in their hand, then all should be overseers, watchmen, Rulers, Go∣vernours; and none more than another, If so be that power to Govern should flow from this, That they are Church Members; For all are so alike.

The Third Argument we bring for the Truth is this, That to whomsoever Christ Jesus hath given warrand for Governing the Church, to those he gives promises of sutable abilities for discharging of that great Trust; But so it is, that Jesus Christ hath not gifted, neither promise to gift every Christian, nor yet requireth He answerable gifts for Govern∣ment from them: And therefore he hath given them no warrand for Governing the Church. For the first part of the Argument, that those to whom he gives the power of Church Government he doth also pro∣mise them sufficient abilities for their Trust, is clear, For how could it stand with the wisdom of God to commit the great affairs of his House to those whom he hath not qualified to that purpose;

Besides no instance can be given that ever he trusted any with those things, but he promised them furni∣ture, and in some measure enabled them according∣ly: So when he sendeth forth Moses, Jeremiah, I∣say, &c. he giveth them furniture; and when he sendeth out the Apostles he furnishes them for that End; So John 20. 21, Then said Jesus to them again peace be unto you as my Father sent me, even so send I you. There is the commission given them: and upon the back of this in v. 22. And when he had said this, he breathed on them; &c. There is the Furniture: And so does he to Ministers whom he entrusts with this power, He promises them Furniture, Matth; 28, 20—and lo, I am with you alway, even unto the end of the World. There a promise made to the A∣postles, and in them to the Ministers, as appears from these following words even unto the end of the World. And so these promises could not be fully veri∣fied in the Apostles, who were to die within a little, but in Ministers their successors, to the Worlds end. Now it is very evident he hath neither made such promises to every particular believer, for Governing the Church; neither doth he perform them unto them What? Is every believer furnished with that measure of knowledge, prudence, and wisdom, that is required for the right managing of the af∣faires of Church Government? Yea, God doth not require it of them: And so certainly it stands not with his wisdom to have committed the power of Church Government to all and every one of be∣lievers. This for ou•• third Argument.

Our Fourth Argument for the Truth is, If so be that the power of Governing the Church belongeth to Church Members, Then it belongeth to them either as they are gifted for it, and chosen out for that purpose: And if so, then we have our intent; For then all are not Church Governours, but only those who are gifted and chosen, And so, Church Officers: Or it belongs to them as believers, or Church Members, and if so, then it Belongs to all, for every one is a Church Member as well as another, and every one that hath Faith, is a believer as well as another, and whatever priviledge floweth from Faith, belongs to every believer, the meanest as well as the greatest. So if the right of Church Government be grounded on Faith and Grace, then every believer, and none but believers, should have the right of it, from whence shall follow many ab∣surdities; as that Children as well as Parents, the simple as well as the wise; Women as well as Men, may Preach, Administrate the Sacraments, lay on hands in Ordaining the Ministers, sit in Sessions, in∣flict Censures, Excommunicate, and what not. Se∣condly, Then none but believers should have right to Church Government. So none hath power to Baptise, Censure &c. But they that have Grace. And upon this People should have Reason to doubt whether they be rightly Baptised or not, because they know not if the Minister who Baptised them had Grace or not; and if he wanted Grace, he had no power of Church Government by this Doctrine; And so no power to Baptise.

We bring a Fifth Argument for the Truth, and it is this, private Christians are in no place of Scrip∣ture acknowledged to be Church Governours, There are no names nor titles given to them, importing this power to be in them, as is given to Church Of∣ficers 1 Tim: 5. 17. Let the Elders that rule well, be counted worthy of double honour And 1 Corinth. 12. 28. And God hath set some in the Church, first Apostles, se∣condly Prophets, thirdly Teachers, &c. But no title of that kind is given to private Christians; Yea they are set down plainly under names in opposition to Governours: As the flock to Overseers. Acts 20. 28. Take heed tberefore unto your selves and to all the flock over the which the Holy Ghost hath made you over∣seers. &c. Yea and are commanded to honour, obey, submit to their Governours set over them, and di∣stinct from them, Hebr: 13. 17. Obey them that have the rule over you and submit your selves. &c. Now it is strange to imagine, That Christ should have intrusted them with highest power of Government; And yet in all the stiles he gives them, there is nothing im∣ported of that power, but much of their Subjection; Surely he hath not done so with Officers, as we have shown; And let any discover the Reason of the dif∣ference.

A Sixth Argument for the Truth is this, If so be that the power of Governing the Church be given but only to some, then it does not belong to all; but, so it is that the power of Governing the Church is only given to some; therefore, not to all Church Members. The first part of the Argument cannot

be denyed; For the second, That it is only given to some, see those proofs that limit this power on∣ly to some as Ephes: 4. 11. And he gave some Apostles and some Prophets, &c. Some and therefore not all 1 Cor: 12. 28. (which we cited before) and God hath set some in the Church, first Apostles, secondly, Prophets, thirdly teachers, There are but some that he hath set for Governing his house and therefore not all and Heb: 13, 17. Obey them that have the rule over you, and submit your selves &c. Tim: 5. 17. (as is likewise before cited) There are some then that rule, to whom the rest ought to submit; And so all are not Rulers.

There is a Seventh Argument for clearing the Truth. And it is this, That power which Jesus Christ hath not set down rules and limits to order it by in his word, is not of God; but he hath set down no Rules how to direct the managing of Church Power in the hand of Church-Members; therefore it is not of God. The first part of our Argument, That whatever Power is appointed of God, he hath set down Rules how to order it, is very clear; As we may prove by the Enumeration of lawful Powers: He hath set down Rules how to Regulate the Power of a King, that he play not the Tyrant; He hath set down Rules to Regulate the Power of Masters, Parents by: So the Power in the Hand of the Church Officers is regulated, that they Rule with Diligence, Rom. 12. 8. And so through the Epistles to Timothy and Titus: But so it is that he hath set down no Rules to order Church Government by, in the Hands

particular Believers. For in no place of the word will such Rules be found, Ye that are the flock govern the Pastors and feed them, watch over the People of God, lay hands suddenly on no man. I say there are no such directions given to private Christians; and there∣fore this pretended Power is not of God.

Our last Argument for the Truth is, If so be the Power of governing the Church doth belong to every Church-member; then every Church-mem∣ber is bound in Conscience to attend all Church Ju∣dicatories, to wait on the deciding of all Ecclesiasti∣cal questions: But what inevitable confusion would follow on this? How long time would it take to in∣form People about the Circumstances of things? How tedious would it be to hear every mans judg∣ment to the point? And what distractions would it be to Peoples Callings? This certainly would bring great confusion; And so such a Power as this can∣not be from God, who is the God of Order. These are now the Arguments for the Truth.

III. In the next place we shall answer their Ar∣guments brought against the Truth. The first they use is grounded on Coloss. 4. 17. A command There is given to the Body of Believers in reference to the Minister, Say to Archippus, Take heed to the Ministry which thou hast received in the Lord. From this they infer, That People have Power to Censure their Mi∣nister; And so have Church Authority. We answer, They make much of this Argument, and yet it is little worth: For they build their Power to Cen∣sure upon this that they have Power (to Say) A poor

reason. So Matth. 18. 17. Say to the Church, or tell the Church: It is the same word that is here used; But to infer from this that one man had Authority over the Church, were very ridiculous. Surely if he had commanded a judicial act of Authority, he would have said Command and Charge Archippus with all Authority, as in the like case he speaks to Timo∣thy; But as we shew in the state of the question, private Christians have Power to exhort and admo∣nish one another, yea their Pastors; But this doth not import any Power of Church-Government over others, else women who are not permitted to speak in the Church, should have Power of Church-Go∣vernment, to make Church Canons, Censure and Ordain their Ministers; For they are bound to ex∣hort and admonish as occasion offers.

Obj. 2. A second Argument they bring from Act. 11. 1. When Peter comes up to Jerusalem, verse 3. the peo∣ple Challenge him saying, Thou wentest in to men uncir∣cumcised, and didst eat with them, and verse 4, He begins to clear himself to them, and rehearsed the matter from the beginning, &c. And from this they reason thus: That the Church hath Power to call Peter to an ac∣count; And therefore they have Power to Censure for Scandals. Its answered first. Besides the People, there were Apostles and Brethren There verse 1. Se∣condly, We answer, It doth not follow because Pe∣ter purgeth himself of a Scandal unjustly laid upon him, That therefore they had Power to Censure him; For every Christian is bound to clear himself to another Christian of that which he is stumbled

within his carriage; yet one private Christian hath not Church Power over another to Censure: So Peter was bound to clear himself before any one of them, and if he had done wrong, to take with it, but that That one could not be a Church Judicatory having Power to inflict Censure on Peter, our Op∣posits themselves will grant.

Obj. 3. A Third Argument they bring against the Truth, is from Revel. 2. 14. I have a few things against thee, because thou hast there them that hold the Doctrine of Balaam. The Spirit of God here is wri••ing to the Church of Pergamus, And after he hath commend∣ed them for their Doctrine, he reproves them for not exercising Discipline against these Hereticks, to wit, Balaam, Iesabel and the Nicolattans. Now from this they argue, The whole Church is reproved here for not executing Discipline against these Here∣ticks; and therefore they had power to do it, Otherwise they would not have been reproved for the neglect of it: But that all were reproved, they prove from vers. 13. and its connection with the 14. say they, these who are commended in the 13. are rebuked in the 14 verse, I know thy Works, and where thou dwellest, even where Sathan's seat is, &c. But so it is, that not only the Ministers and Elders, but all the People, dwelt where Sathan's Seat was: Therefore they all are reproved Answer, It followeth well that they are all reproved for one fault: But not that they were accessory to it after one and the same way. It was the Rulers part judicially to cast out these vile Hereticks: It was the Peoples part to have stirred up

the Rulers to it: Now because these were neglected on both hands, both have their own guilt; and so both re∣proved for their respective guilt: The People are re∣proved for not Mourning to God for the tollerating such like abominations; and their not stirring up the Rulers to take course with them: But it will not fol∣low that they were reproved for not sitting down in the Judicatory and inflicting Censures themselves, That was the Rulers fault: And therefore we deny that they are all rebuked for their accession to that guilt in the same way; And we clear it thus, Doubt∣less the Teachers did not teach against these vile Here∣ticks; Now there were Women there, and yet surely they are not rebuked for not Preaching against them, for They ought to be silent in the Church: So their fault, as of all other Church Members, was of another kind, to wit, Their not Mourning nor stirring up the Officers: And so it followes that it was their Du∣ty to Mourn, stir others up to their Duty, which we grant. But not to exercise the Power themselves, for that is not the thing they are reproved for.

Obj. 4. The Fourth Objection is grounded on Mat: 18, 17, If he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and a Publican. Whence (say they) the power of Church Censure is in the hand of the Church; but so it is Church Officers are never called the Church; Neither can they be so called without the Body of the People: Therefore the power of the Church Censures is in the hand of the Body of the People. Wee Answer, This Argu∣ment

will make more against them than us, and that because they grant that neither Women nor Children have hand in Church Government, but only professing Men: Now they shall get no place in Scripture wherein the name of the Church is given to the Body of the Men Assembled without Women and Children. Secondly, We grant that the name of the Church is very sparingly given to Officers with∣out the People: Yet we say. 1. 'tis given them in some places; As for Example Acts 18. 22. It is said of Paul. When he had landed at Caesarea, and gone up, and saluted the Church, &c. Now by the Church here certainly cannot be meaned the body of profes∣s••rs which did amount to many thousands of People as shall appear from Acts 21. 20. In its own time: So by the Church must be meaned the Chief men and Rulers of the Church. For Paul having so short time to stay, he seeing them but at the by, could not have saluted every one, man by man; and therefore certainly, it must be the prime men of the Church. But Secondly, The name of the Church is very usualy given to Rulers and Judges whether Ec∣clesiastick or Civil, without the People in the Old Testament, So Psalm 82, 1. God standeth in the con∣gation of the mighty: The same word rendred there Congregation is rendred the Church elsewhere; And by the Congregation there, is meaned the Judges, and not the People: so we find it taken for the Rulers by comparing Exod: 20. 18. 19. with Deut: 5. 23. 2 Chron: 1. 3. Where Solomon takes up the whole Congregation with him: And yet that Congregation is

exponed v. 2. to have been Chief-men and Rulers, so that usualy in the Old Testament, the word (Church) is taken from Rulers. And Thirdly, it must be so taken in this place also, for in the verse following he telleth what a Church he meaned by, v, 18, Verily I say unto you, whatsoever yee shall bind on earth, shall be bound in Heaven: &c. Speaking to the Apostles: So it must be the Church of Rulers who are so called, because they represent the Church, doing her busi∣ness wherein she is concerned.

Objection Fifth, This were (say they) to e∣stablish a yoke of Tyranny over Church Members, if power be put in the hands of Officers to make Acts binding to them, and they to have no hand in mak∣ing these Acts themselves. We Answer it is no yoke of Tyranny to instruct Officers with power to be over the People in the Lord: To Rule them according to his will; to make use of their power not for de∣struction but for edification. And this is all we do teach. Its true, Church Officers may abuse their power, but there is no power were it never so good but coming in mans hand may be wrongly used. But secondly, There is as great danger of Tyranny in the Independent way, and more also, than in this; For if the major part of the Congregation should enact what is wrong, and press it on the fewer and better part; would not that be Tyranny? And surely there is as great liklyhood of this, as of what they say, that the Eldership may press unjust Acts upon the Congregation: And as it is as likly, so it is more remeedless, for though a Congregation or any in

it be wronged by the Elerdership, they have a Su∣perior Judicatory to complean to, according to our Doctrine: But if the lesser part of the Congregati∣on be wronged and Tyrannized over by the greater, according to their Doctrine, there is no power un∣der Heaven to right the wrong, to call the oppres∣sing party to an account: So of all Governments under Heaven Independency is the most Tyranni∣cal.

Obj. VI. The Sixth Objection they bring against the Truth is from Matth: 16. 19. Where Christ sayes I will give unto thee the keyes of the Kingdom of Heaven: and whatsoever shall be bound on earth—&c. It is agreed on by both sides, that by the Keys there is meaned, the power of Governing the Church. Now from this place they would infer that the Keys are given to the Body of the People: we shall propone and Answer Three of their Objections, whereby they labour to prove this consequence: The first is this, The Keys are given to the Church built on the Rock whereof Christ spake in the preceeding 18, v. But sure it is, all that are believers are built on this Rock; There∣fore the power of the Keys are given unto them. We Answer, What they say that the power of the Keyes are given to the Church built on the Rock, Is said without a ground; For he doth not say Vn∣to this Church built on a rock do I give the keys of the Kingdom of Heaven; But I give it to thee Peter: Sure none needs to learn our Lord to speak; and this change of Person is not without a Reason, in the pre∣ceeding verse, he says—upon this rock I will build my

Church. Now if Christ had meaned to have establish∣ed the Government in the hands of the body of the Church, he might have as easily said unto this Church will I give the keys &c. But he says not so, but changes the person, unto thee to wit, Peter will I give the keyes Besides this also every believing woman is a part of this Church built on the rock; And yet according to their own grant, the power of the Keys is not given unto them. The Second Argument they bring from this place is this: The power of the Keys is given to those whom Peter did represent: But, Pe∣ter did represent all believers, the body of the Church: therefore, the power of the Keys is given unto them. For answer to this, we deny what is affirmed, that Peter in this place doth represent all believers, he doth but represent the rest of the Apostles, and those who were to succeed to the Apostes in Preaching the word and Administrating the Sacraments: And this we shall make good from other places of Scripture wherein the grant of this power is renewed and con∣firmed: The first place is John 20. 21. Then said Iesus to them again, Peace be unto you: as my father hath sent me, even so send I you, and v, 23; Whosoevers sins ye remit, they are remitted unto them, &c. Where it is clear the above mentioned grant is renewed, and renewed to the Apostles. Secondly, He did not on∣ly represent the Apostles, but all Ministers who suc∣ceed to the Apostles in Preaching the word and Ad∣ministrating the Sacraments; As in plain also from Matth: 28. 19, 20. Where ye will find these things clear. 1. That there is a grant of power by Jesus

Christ unto the Apostles. 2 That this grant is made there not only to the Apostles but to these who should succeed to them in Preaching and Baptizing to the end of the World: For it is said—lo I am with you alway; even unto the end of the World. And so from this we retort the Argument on themselves, That the power of the Keys is given to these whom Peter did represent: But, so it is, Peter did represent the Apostles, and Ministers who were to succeed to them in Preaching the word &c. And there∣fore, the power of the Keys is given unto them. They argue Thirdly from this place that the grant of the Keys is of as large extent as Peters confession v. 16, Thou art Christ the son of the living God. Now this Confession belongs to all believers, and so also must the power of the Keys, We Answer, 1. That the grant of the power of the Keys doth belong to all who hold out Peters Confession, hath no ground but their own Assertion. And 2. We say it is false, For this Confession belongs to all faithful Women and Children as well as men, who yet by our Op∣posits own concession have not the Power of the Keys.

Their last Objection is taken from 1 Cor: 5. 5. Where the Apostle commands the Church of Corinth to Excommunicate the Incestous Person To deliver such a one unto Sathan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Now, say they, this command is given unto all the Church, because there is no exception, and therefore not to Elders only; As also the command is as large

as the reproof in v. 2. And ye are puffed up, and have not rather mourned, &c. Now sure it is there were moe reproved than the Church Officers; And there∣fore the command belongs to others than these. In Answering this Argument, we shall first retort it on themselves, For if so be the Argument hold good it would follow that Women and Children had pow∣er of Excommunication; for if the command be to all without exception, then they are not excepted; and if the command be given to all to whom the reproof is given, then it is to them, for doubtless Women and Children mourned no more than the men: And so they should have power to Excommu∣nicate also: Now this were absurd and against them∣selves; And so the two main pillars whereon they build their Argument, fall to the ground; to wit, That the command is given to all without exception; And that it is of a like latitude with the reproof. But Secondly, We Answer to the point, That all who are acquaint with Scripture know that God useth to give commands indefinitly to the whole Church, which he will not have applyed to every one in the Church but only to those persons to whom, according to their respective callings, interest, or relations, the command doth belong: We shall make this clear from 1 Cor: 14. 31. Where Paul speaketh generally to the Saints at Corinth: ye may all Prophecy one by one, &c. The command is given in∣definitly to all, and yet sure it is not the Apostles mind that all to whom he writs should do this, but only they who had abilities and a Call to it; and therefore

he sayes in the preceeding 12, chap. 29. Are all A∣postles? are all Prophets? are all Teachers? &c. So in 1 Thess: 5. 13. And to esteem them very highly in love for their works sake, &c. Now if this be a duty lying on all to whom the Epistle is directed, then the Ministers had been to esteem highly to themselves for their own works sake; For the Epistle is written to them among the rest; now this were absurd and so it must be intended for the People. So is it here the command is given indefinitly to all, yet the mat∣ter is not to be done by all, but only by some, to wit, the Church officers, and this appeareth evident∣ly from 2 Cor. 2. 6. He was speaking to them con∣cerning the same case in hand, to wit, the relaxing of the incestous man from Excommunication, and sayes he, Sufficient to such a man is this punishment which was inflicted of many. Now he doth not say Inflicted of all (as they would make the words bear) but inflicted of many: Yea (as the learned observe) the word (many) signifieth, The chief ones; It is the same word that is Matth: 12. 41—a greater than Jo∣nas. So Paul explaines himself, That it was not all but the chief Ones, to wit, the Rulers, by whom the Censure was to be inflicted. And this now for Answering their Objections.

IV. In the nixt place we shall come, and apply the whole purpose to a threefold Use. And the first is: Seeing this Error, as we have now made evident, it is not of God: I would have you suspecting fair pre∣tences that a Doctrine may be coloured over with; There is no Error that hath a fairer pretence than

This hath: it is the liberty of the Saints, say they, should not they judge others; A fair pretence; And yet it is but the same that Korah Dathan, and Abiram had, and so we need to stumble the less at it—Ye take too much upon you (said they) seing all the Con∣gregation are Holy every one of them, &c. Numb-16. 3.

The Second Vse is to private Christians, that ye would do your duty: And Secondly, Content your selves with your duty. And first do your duty, whereof many come short. Doubtless many at the hearing of this Doctrine will cast off all care, seeing the care of the Church is laid on the Officers thereof Ministers and Elders; Nay but as we shew in the clearing of the State of the Question, although pow∣er of Governing the Church be not in the hands of all believers, yet there is a duty lying on them to admonish and exhort, even their Ministers, say to Archippus take heed to thy Ministry. Yea it is a duty lying on private Christians, that when your private Admonition doth not the business, ye are bound to delate it to the Church: We see this Matth: 16. Where Christs institutes this order v, 16. 1. To tell thy Brother privatly, and if that will not do, bring two or three moe Witnesses with thee: then if that do it not, tell it to the Church: so it is a duty lying on every Church member to admonish and rebuke, even their Ministers and Elders; to stir them up when slack, and when that will not do, to tell it to others. And we would charge you to make more conscience of this duty than usually ye

do. A second part of your duty we told you was to try the spirits in reference to your practice, ye are not bound to take a Doctrine on trust from Ministers, tho Apostles, Nay not from Angels—Though we, or an Angel from Heaven Preach any other Gospel unto you, than that which we have Preached unto you, let him be accursed. Galat. 1. 8. And private Christians come short of this part of their duty also; many seeking no other Reason of their Faith than what Ministers Preach, it is a loose ground; For ye are commanded to Try the Spirits. But Secondly, As ye would make Conscience of your duty, so ye would content your selves with your duty, ye would look on Church Officers and reverence them; ye are not to say, what is more in them than in our selves, may we not be as fit as they, they may erre as well as we: Grant it be so, yet they are Gods Ordinance, ap∣pointed by the God of order, and he who reproach∣eth them, reproacheth his ordinance, and breaketh down the hedge appointed by God.

The Third Vse is directed to Church Officers, Those whom the Lord hath instructed with this power, Ye would make use of it for Edification and not for destruction, ye should so carry your selves in your places as not to tempt the People of God to despise your Office. When the Lords People hear of an Elder to be a Tipler, or a Swearer, it is a temptation to them to despise both that Elder and his Office: Many surely in this are stumbling blocks to People, As Eli's Sons made the People abhorr the offering of the Lord. The Truth is, it is no great

wonder that the Government of the Church be los∣ing weight in the minds of many, if it were but for this one Reason, that they who are intrusted with it do not Labour to beautify it; It is looked on by many as a place of respect and not of Office; If a man be Richer than his neighbour, he thinks he is not respected if he be not an Elder; and having got∣en the name he cares for no more: Now, is that the way either to make People respect thy Person or thy Office. Let me obtest and charge all of you who have taken on this Heavenly Calling, as ye will An∣swer on your hazard to Jesus Christ the chief sheep∣herd that ye would study by all means so to walk in it, as to beautify it, and that so much the more, as the Devil is Labouring to disgrace it. And this now for the First Head of Independency.

Head II. The highest Power of Church Go∣vernment is not in Church-Sessions, or Congregational El∣derships.

WE come now to the Second Head, And it is, That, for which mainly they are called Independents: The point they affirm is this, That every particular Church Session or Congregational Eldership is instructed with the highest power of Church Government on Earth, so that there is no power in the Church above them to call them to an account, when they go wrong, to rescind any Act once concluded, though it were never so unjust: They grant that a Synod of Mini∣sters and Elders may meet to consult about matters, but withall affirm, that they have no Ecclesiasticall power to command in the Lord any Congregation whatsoever: So that if a man be wronged by a Ses∣sion: As for instance, if he be unjustly censured (as it may very readily fall out) he must sit with his wrong, there is no power to right it till Christ come in the Clouds: Or if a particular Congregati∣on divide, turn Hereticks, run wrong (as many

of the Independent Congregations doe) there is no Church power to heal the breach, unless it be by giving an advice, which they may either follow, or not follow, as likes them best. We again grant, That particular Elderships have a power from Jesus Christ to Exercise Discipline in these things which concern the Congregation in particular; But as for other things of more publick concernment, that is to say, Things that concern other Congregations as well as them, these ought to be handled by a Su∣perior Judicatory; And that even in those things of particular concernment, They are lyable to Ap∣peals, and the inspection of the Superior Judicatory; So that wherein they shall be found wrong, partial, or Erronious, They may be called to an account.

For shewing the fashood of this Error▪ as also for the vindicating of the Government of the Church of Scotland, that is now so much spoken against, we shall labour to make out, with the Lords assistance these Three Truths from the word of God. The first it this: That, besides the power of Church Government that Christ hath given to particular Elderships, There is also holden forth in his word, A plat-form or a Copy of the Government of many Congregations by one Presbytry over them all in common. The Second Truth that we shall make out is this: That besides the Church Government that Christ hath established by Presbytries, there is also holden out in the word greater Church Judica∣tories, to wit, Synods made up of Commissioners from several Presbytries instructed with power of

Church Government from Christ also. And Third∣ly, We shall labour to make out this Truth, That the inferior Judicatories are to be Subject to the Superior; as Sessions to Presbytries, Presbytries to Synods, Synods to General Assemblies: So that the Superior judicatories have power over the Inferior in the Lord, to receive Appeals from them, and complaints 〈◊〉〈◊〉 them, to Censure them for Miscarying in the mat∣ter of Discipline, and to enact Church Canons or conclusions binding to them, which Inferior Ju∣dicatories are bound to obey in the Lord.

¶I. There is a Platform of the Go∣vernment of many Congrega∣tions, by one common Presby∣tery holden out in Scripture.

COncerning the State of this Question I only premit this, That however we have the ve∣ry name of this Presbytry whereabout we dispute holden out in 1 Tim: 4. 14. Whereby I might easily show is meaned the Presbytry we plead for▪ yet we shall not dispute about names; Though

the Name were not, yet it is sufficient that the Thing be in it, And this we shall make good, to wit, That in Scripture is holden out a pattern of the Govern∣ment of many Congregations by one common Pres∣bytry. The proof of this point we might instance almost in all the Churches that were planted in the Apostles time: As in the Church of Jerusalem, The Church of Antioch, Ephesus, Thessalonica, Corinth, and of Rome: We might easily make it appear that those Churches were not single Congregations, but Presbyterial Churches, under one common Govern∣ment: But in stead of spending of time in pointing out this in all these Churches, we shall instance it on∣ly in the Church of Ierusalem; That by this One ye may know what to judge of the rest. And first con∣cerning the Church of Jerusalem planted by the A∣postles, we shall labour to make out thir two things. 1. That in that one Church there were many particu∣lar Congregations. And 2. That all these particular Congregations made up but one Church, and was guided by one common Presbytry, and Judicatory, set over them all in common. Which two being made out, the point we intend will appear evidently, to wit, That there was here a Government set over many Congregations in one common Judicatory; such as our Presbytry is over all the particular Church-Sessions in the bounds.

The first thing we shall make out is this, That there were moe Congregations in the Church of Jerusalem than one, and this from four grounds. First, From the multitude of Church Members that were

in Jerusalem. Secondly, From the multitude of Pa∣stors, Teachers, and Elders, that were there, moe than could get work in one single Congregation. Thirdly, From the diversities of Languages that were among the People of that Church. And Fourthly, From the way of their meeting and the place they resorted to for Gods service.

And first, For the multitude of Church Members that was at Jerusalem, If we compare place with place, we will find that they amounted to many thousands, and so behooved to be moe than one single Con∣gregation. Take a view of some of these places Acts 1. 15. they are numbred to be about ane hun∣dred and twenty. And Act. 2. 41. there are added unto them about three thousand Souls: and then in v. 47. There is daily Addition of moe and moe—the Lord added unto the Church daily such as should be saved. Act. 4. 4. We see yet a greater increase; There are about five thousand—and the nu••ber of the men was about five thousand, concerning which five thousand it is necessarly to be understood that they were ad∣ded presently, excluding the rest of the numbers be∣fore spoken of, For the last part of the verse must be exponed according to the first part: Howbeit, many of them which heard the word believed, Now certainly that is meaned of others besides those that were be∣fore added; and so this five thousand must be a new number, Fiftly, In Acts 5. 14. Besides all these it is said And believers were the more added to the Lord, multitudes both of men and Women. And Sixtly, In Act. 6. 7. And the word of the Lord increased, and the

number of the Disciples multiplied in Jerusalem greatly, and a great company of the Priests were obedient to the Faith. They multiplied, and multiplyed greatly; And these were not only the common People, but the leaders and Priests also, who doubtless would bring multitudes with them by their example: Now all these being considered, any understanding man may easily conceive, that so many thousands, as these would amount to, behooved to be cast in moe Congregations than one, and could not be one single Congregation.

Before we proceed to the Second ground of our proof, we shall shew you first what they say against this: There are three things mainly they object: And the first is, That the most part of those who were converted by the Apostles were strangers, who had not their dwelling at Jerusalem; and so did not re∣main Members of that Church: And for this they cite Act: 2. 8, 9. Where it is reckoned that among the number of the hearers, there were Parthians, and Medes, and Elamits, and the dwellers in Mesopotamia, &c. To this we Answer that though those men came out of those far Countries being Godly men, who come in Expectation of the Messias his coming, who was then expected; yet they were dwellers in Jerusalem for that time, and for this see Act: 2. 5. And there were dwelling at Jerusalem Jews, devout men, out of every nation under Heaven. So they had taken up house and were dwelling there: And in v, 14. Where Peter began his Preaching he sayes—Ye men of Judea, and all ye that dwell at Jerusalem, be

this known unto you, &c. Secondly, We answer, dwell where they please, They were Members of this Church at Jerusalem; And this appears from several things that are ascribed to them by the Ho∣ly Ghost, which cannot be spoken of any but Mem∣bers of that Church: So in verse 47. it is said— And the Lord added them unto the Church daily. Se∣condly, In verse 46. They continued daily with one ac∣cord in the Temple, and breaking Bread from house to house, &c. Thirdly, In verse 45. They sold their pos∣sessions, and gave their Goods into the Church Treasury, for the help of the poor. And Fourthly, We find in Act. 6. 5. That they all joyned in choosing the Deacons and Officers of the Church. Now sure these are Actions that belong to none but Church-Members. This for their First Objection.

Their second Objection is this, say they, The Holy Ghost sayeth expresly, that they did meet all at one place, as if it were on purpose to evince our Argument, and that the whole multitude did come together, As for instance Act. 2. 1. it is said, They were all with one accord in one place, and in the same Chapter verse 46. They continuing daily with one ac∣cord in the Temple, &c. And it is also said, Act. 6. 2. Then the twelve called the multitude of the Disciples un∣to them, &c. And verse 5. And the saying pleased the whole multitude. Now to take off this exception which seems to be the most plausible of their Ob∣jections: First, Consider what we spoke from the Scripture of their number, and what thousands were in this Church: And let any reasonable man

conceive how it could be possible that all those should meet in one place; And therefore that meet∣ing in one place must be taken in another sense: It's observed by the Learned, That the word here turn∣ed, meeting together in one place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not always signify a meeting together in one room, but the agreeing of the Affection and Judgement in one thing: And for the clearing of this they cite, Act. 4. 25, 26—Why did the Heathen rage, and the People imagine vain things? The Kings of the earth stood up, and the Rulers were gathered together against the Lord, &c. Now it is the same word that is there turned (in one place) which is here turned (gather∣ed together) and certainly no place of Scripture will prove that Herod, Pontius Pilate, Jew and Gen∣tile did all meet in one place to consult about the Death of Christ: But only they agreed in one Judge∣ment, and hearty Affection about it: And so the meaning may well be taken thus, in t••is other place. But yet to speak to these places further: For Act. 2. 1. That they were all with one accord in one place, It makes nothing against our Argument: For the num∣ber was not then so great, as we shew it grew afterwards, and so they might well meet in one place. The same answer we give to that in verse 46. They continuing daily with one accord in the Temple. They were not then come to the full number that afterward they came to: So that although they might all have continued in the Temple at that time, yet afterwards they could not. And Secondly, We answer; It doth not prove the point they bring

it for, It is only mentioned They came to the Temple to hear the Word, but not that they were all of one Congregation, partaking of all Ordinan∣ces in one place; For it is said afterwards, They brake Bread from House to House, meaning the Sa∣crament of the Lords Supper, which they did par∣take of from House to House in their particular Con∣gregations: So that place makes more against our Opposits than against us: For the other place in Act. 6. 5. When the Apostles and Believers were come to a greater extent, yet the Apostles call the whole multitude to them, and it is said, The saying pleased the whole multitude. To this we answer, by the whole multitude cannot be meaned all before spoken of: And therefore we say, by the whole Multitude, is meaned a great Multitude: as in that of Luke 8. 37. Where it is said, That the whole multitude of the Coun∣trey of the Gadarens round about, &c. It is not to be imagined that Man and Mother-Son, or every Individual Person came out to meet Christ, but only a great Multitude; or otherwise the whole multitude may be taken, for the whole multitude of those that were present, as Luke 1. 10. And the whole multitude of the people were praying without, when Zacharias was offering Incense. Now this must not be understood that all the multitude of the People of Jerusalem was there, but only of the whole multitude that was present. This for their second Objection.

Their third Objection is this: Though it be granted that the number of Believers was such be∣fore

the persecution that fell out, Act. 8, 1. Yet when that Persecution came, there were no more left than might meet in a single Congregation, for the Text faith, They were all scattered abroad through∣out the region of Judea and Samaria, except the Apostles, To this we answer, That if it be granted that there were moe Congregations before this Persecution; then it makes out the point we are to prove. But Secondly, Neither do we yeild that which they af∣firm, That by the persecution mentioned Act. 8. 1. The multitude was brought to such a few number, as they could make up but one Congregation; It is said indeed, They were all scattered except the Apostles: But by this (all) is not meaned all the Professors, but all the Preachers, and there are several reasons to prove it; For it is said, Saul made havock of the Church, verse 3. Now if he had meaned that all the Professors were scattered, where should Saul have gotten Men and Women to hail to Prison; and that this was done in Jerusalem, Paul himself acknow∣ledges, Act. 26. 10. A second thing to prove that this (all) that was scattered, was the (all) of the Preachers and not of the Professors, is that in verse 4. where it is said, They were scatered abroad, every where Preaching the Word, So that it astricts the scat∣tering mainly to those who were Preachers: For certainly the whole multitude could not have gone to Preach the Word. And Thirdly, The Apostles remain still at Jerusalem, as appears from the first verse, Now to what end and purpose should the Apostles have stayed there behind the rest, except there had

been several Flocks there, with whom they stayed with the hazard of their Lives to confort them a∣gainst the Persecution, which had driven their Preach∣ers from them. But a second answer is, That however they had been so scattered in the beginning of the Persecution, that there was no more of them than made up a single Congregation; yet in process of time they so multiplyed, that they behooved to make up many Congregations: And for this ye may find out several places, as Act. 9. 31. They were multiplied, and Act. 12. 24. speaking of Jerusalem, The word of God grew and multiplied. But we shall take one place for all, In Act. 21. 20. where the El∣ders relate to Paul the exception that the People had taken at him for his going to the Gentiles— Thou seest, Brother, how many thousands of Jews there are which believe, &c. Now the word rendered thousands in the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies Ten Thousands; so there were not only Thousands, but Ten Thousands; yea, and many ten thousands there; And so moe than could be Edified in one single Congregation. And that these were of Jerusalem, is clear from verse 21. They are informed of thee, &c. And from verse 22.—the multitude must needs come together, &c. Now this is from the first ground of our Proof.

2. The second ground from whence we are to prove, That there were moe Congregations in the Church of Jerusalem than one, is taken from the multitude of Christs Officers; That there were so many that it had been a shame for them all to wait upon one

flock: We find the Apostles were there, as in Act. 6. 15. about the choosing of the Deacons: We find they were also there in Acts 15. v. 6. Now be∣sides the Apostles we find there were other Church-Officers in Jerusalem, as in Acts 11. verse last. There were Elders there, where he is speaking of Jerusalem, as it appears in verse 27. Besides there were Prophets in it, as in verse 27. of the same Chapter, And in these aayes came Prophets from Jerusalem unto Antioch. And it is the Judgement of several Interpreters, that the seventy Disciples whom Christ sent out to Preach, were still at Jerusalem; And that they were of the number of these hundred and twenty menti∣oned Act. 1. 15. Now let any man consider if it was likely, especially when the Harvest was so great, That so many of the Apostles should be ordinary Hearers of the Word, and only one but to speak; especially when we consider, That when Christ sent out the twelve Disciples only, he sent them not out all together, but two by two; and so certainly a wise man may well conclude, That there behooved to be moe Congregations there than one, yea many Con∣gregations. This is for the second ground of our proof.

The third ground is taken from the multitude of Languages that were in Jerusalem, Act. 2. 5, 8, 9. 10. 11. and Act. 6. Which diversity did necessitate them to enjoy the Ordinances in divers distinct Congre∣gations in their own Language; And that it might be so, the Spirit furnished the Apostles with diver∣sity of Languages.

The fourth ground to prove this point is taken from the way of their Meeting, which was not in void capacious Rooms built for the purpose, as we now have; for they had not then the Civil Magi∣strate for them, to allow places of meeting for the purpose; but only in private Houses, upper Cham∣bers, Houses allowed to them by private Christians; as Act: 2. 46. And surely it cannot be conceived that their Houses could contain so many thousands; and therefore of necessity they could not meet all in one Congregation.

Thus we have made out the first point, That there were moe Congregations than one in Jerusalem. We might prove the like in the other Churches of Ephesus, Antioch, Corinth, Rome, Thessalonica, that there were moe Congregations than one there also: And that from the multitude of Believers the Scrip∣ture speaks of, the multitude of Preachers, diver∣sities of Languages; But for brevities cause we pass to the other point, which is the second thing we have to make out, and it is this.

II. That all these Congregations in Jerusalem were under one Government, there was one com∣mon Judicatory that Ruled them all in common, As our Presbytry is over all the Congregations within its bounds: And for clearing of this we lay down three things. The First is that although there were many particular Congregations at Jerusalem, yet they are called but one Church: so in several places they are called the Church, Act: 8. 1. 15. 4. &c. And by the way this refutes one of the Independent tenets,

whereby they affirm: That the name of Church is never given under the New Testament, but to those who meet ordinarly in one place, for the dis∣charging of all parts of Gods Worship. But to the Argument, For what reason could they be called one Church? Not because they met together in one place for the Ministration of the word, Sacraments and Prayer; For those were dispensed to them in their singular Congregations severally, and so cer∣tainly they are called one Church; because they were under one Government, one Eldership above them to Govern them: As the Church of Scotland is cal∣led one Church, because all her Congregations are Governed by one General Assembly.

Secondly, We add to the former, In this one Church, made up of many Churches we find there are Ruling Elders; so we find in Act: 15. 4. and Act: 21. 15, 18. And when they were come to Je∣rusalem, they were received of the Church, and of the Apostles and Elders, &c. Now they are not called the Elders of a particular flock at Jerusalem; but the Elders of the Church; and therefore did meet in one Common Judicatory. The force of this Argu∣ment cannot be spoken against by our Opposits, who prove their particular Elderships from the same ground as in Act: 20. 28. mentioning of the Elders of the Church of Ephesus; From whence they Rea∣son thus: Ephesus was a particular Congregation, we read there were Elders in this Church, therefore there was an Eldership who met together for Go∣verning that Church in common. They must give

us liberty to Reason that same way thus, We find at Jerusalem was a Church made up of many parti∣cular Churches, we find Elders in this Church; Therefore there was an Eldership who met toge∣ther for Governing of this Church or these Churches in common.

But Thirdly, to make this Argument yet stronger, not only there are Elders in this Church, but we find they meet together for Acts of Jurisdiction, be∣longing to the whole Church in Common. For proof of this see Act: 11, 30. The contribution that is gathered for supply of the Saints is sent to the Elders: Now what the Elders should do with it, may be gathered from a place like it Act: 4. 35. 37. where it is said: They sold their possessions and laid down the price at the Apostles feet. And distribution was made unto every man, according as he had need. So doubtless the contribution was given to the El∣ders, for this end that they might have distributed the same to the poor in the whole Church; And so it was an Act of Government tending to the good of the Church. Further we find this more clear Act: 21. 18. They meet together, and Judicially set down a way to Paul for removing of a Church Scandal, by satisfying the offended, and purifying himself after the manner of the Jews, In v, 23. Do therefore this, &c. So we see their Elderships meet∣ing together for removing a Scandal. We find a Third place to confirm this; Act. 15. 2. 4, We shall afterward make use of the whole Chapter to prove the power of Synods; only this much at

present to the purpose in hand. We find the Elders met, and make binding Acts to the Churches under them. So we have made out the first point, That there is a Government of many Congregations un∣der one Presbytry holden out in the Word.

The main thing our Opposits flee to at the last is this; That granting it to be true, That there were many Congregations in Jerusalem before the Perse∣cution in Act: 8. And that they had one Govern∣ment above them; yet that doth not infer a Govern∣ment by Presbytry; For they were Governed by the Apostles; We read not of any Elders in that Church before the Dispersion, at which time they were brought to so few a number, that they might all meet in one place: So that though there was one common Government then, by Elders; It inferrs not a Presbytry but a Congregational Eldership on∣ly. This is the sum of all that is said to this. For Answer, They grant to us, That after the Persecu∣tion there was a common Eldership over the Church of Jerusalem. And Secondly, We have proved that there were moe Congregations than One there, even after the Dispersion: And we have also proved that they had Elders over them in common; so that whatever was before the Dispersion, yet even from their own concession it followeth, That there was a Presbyterial Government in Jerusalem after the Di∣spersion. Secondly we answer, They can hardly prove that there were no Elders in Jerusalem before the Dispersion: Its true we read not of Elders until Act. 11. But when they were first instituted, we read not.

Thirdly, We answer, That though there were not Elders to govern them in common, yet it is enough for us that the Apostles did govern them in com∣mon; for they were also Elders: So they call them∣selves, 2 John ver. 1. 1 Peter 5. 1. But Secondly, As they were Elders, so what they did in these Acts of Government, they did it as Elders: For what they did as Apostles is not imitable now, but what they did in Governing the Church is imitable, such as Ordaining of Officers, Distributing of Alms. Again, What they did as Apostles, one of them might do it alone; But here they do it in Collegio, Act. 6. And reserve the Peoples part of Election to them. Now they never met together to write Scripture; nor sought the Peoples concurrence for any Act meer∣ly Apostolick; so it is clear the Church was govern∣ed by them as Elders; And so the Churches even then were under one common Eldership. And this now for the first thing we promised to make out, to wit, That the Scripture holdeth out a pattern of the Government of many Congregations by one com∣mon Presbytery.

¶ II. There is a Plat-form of Govern∣ment by Synods over many par∣ticular Presbyteries holden forth in Scripture.

THe Second thing we promised to make out is this, That as the Scripture holdeth forth the Power of Presbyteries, so also the Power of a Synod; by which we mean Church Ju∣dicatories above Presbyteries, as they are above Ses∣sions, or Congregational Elderships.

I. For understanding the Question, These Sy∣nods or greater Meetings of Church Officers, are of three sorts: Some made up of several Presbyte∣ries, and these are Provincial Synods, (such as com∣monly we have twice a year) Or they are made up of several Synods within a Nation; and these are General Assemblies. Or Thirdly, They are made up of several Churches of several Nations, or Com∣missioners from them; and these are called Uni∣versal Councils, or General Synods of the Christian World. Now all these differ from Presbyteries, not only in this. That they are more ample; but also in this, That the Government by Presbyteries

is the common ordinary way of Government held out in Scripture: But Synods for the most part are more rare, and upon particular emergent; as Act. 15. That Synod was called upon an occasion of Di∣vision in the Church of Antioch, which troubled o∣ther Churches about.

Secondly, All these kinds of greater Synods, The Provincial Synod, and the Synod of a Nation, and the Universal Councils, do not differ in Nature and kind, but only in less and more; Wherefore it is not needful that we hold out every one of them from Scripture, It is sufficient that we hold out the Power of Synods in the general, which is to be applyed to every kind in particular: For so we find it in Scrip∣ture in other things. Particulars are infinite; and therefore in things of one and the same kind Gene∣ral Rules are sufficient; Or a Rule for one particular, which keeping the just proportion, is to be applyed to other particulars of the same kind, As Matth: 18. Christ sets down the way of walking in private Scandals, speaking nothing of publick Scandals: Not as if Jesus Christ did mean that publick Scan∣dals should be passed over, but that the same Rule may serve for these, keeping the just proportion: Even so is it here; If the nature of Synods be held out in the Word, that is enough, though it speak nothing of the bounds to which they should extend, whether of One Province, or of All the Provinces of a Nation; no more than it is particularly set down in Scripture, what should be the number and bounds of a particular Congregation.

There is a Third thing for clearing of this Que∣stion: The Independents and we agree in this, That the word gives ground for meeting of Synods; only we differ about their Power: They grant that in case of Division or Scandal, Synods may meet and give their Advice in Matters doubtful; only they say, that Synods have no Power of Jurisdiction to com∣mand others in the Lord to embrace their determi∣nations, We on the other hand maintain that they have this Power, and that the Scripture holdeth out such a Power belonging to them.

II. We might instance this in Act: 1, In the choice of Matthias, which was done by no particu∣lar Church; For here were the Apostles, whose Paroch-Church was the whole world: Here were the Brethren of Christ from Galilie v, 14. Some from Jerusalem v. 15. This meeting did a Church business of common concernment to the whole Christian World, and so behooved to be done by those who did represent them, And therefore this behooved to be a General Council.

But to clear the point more fully, we shall take Act: 15. Where this Synod we plead for is held forth clearly: The History is plain: A difference ariseth in Antioch about Circumcision, This cannot be com∣posed in Antioch it self; so they send up Commis∣sioners to Jerusalem to determine this matter, where there is a Synod of Apostles and Elders, and they determine the Question. Now that it may appear the Synod we plead for is here; consider first, That there was a Church meeting or Judicatory here;

None may doubt of this, as is clear v, 6. Secondly, Consider, That this Judicatory is made up of Com∣missioners from the several Presbyteries, we see that Commissioners from the Presbytry of Jerusalem was there v, 6. And Commissioners from the Presbytry of Antioch Act: 15. 2 Paul and Barnabas and others. Now that these were Commissioners, and had voice appears from Act: 16. 4. where the decree that was then made was ascrived to all the Elders who were present. It is very likely that there were other Commissioners there also from Syria and Cilicia; For they are joyned with Antioch in the Letter v. 23. For what other Reason cannot be imagined, except that as they were alike troubled with the Heresy as An∣tioch was, so they had their Commissioners there as Antioch had, And therefore these Acts are binding to them in a special manner, However it is clear that there were Commissioners from the Presbytry of Je∣rusalem and of Antioch, so the meeting was made up of two Presbytries; And by the same rule it may be made up of moe.

Thirdly, We would consider that this meeting made up of Commissioners from several Presbytries makes binding Acts unto other absent Churches, who were present only in their Commissioners; And there are several things to clear this: First, They determine the Question in v, 19. 20 Secondly, They impose Their determination on the Churches to be keeped by them: So in the Letters They wrote to the Church of Syria and Cilicia v, 28. The word that is turned there a Burthen, signifies a Law or a

Decree, and so we find it in Act: 16. 4. There their Conclusions are called Decrees which were ordained of the Apostles and El••ers at Jerusalem, And which were to be keeped: From all which it is clear They did make Acts binding other Congregations. Thirdly, We find they put forth an Act of Censure on the false Prophets v, 24. They called them Lyars, A brand of Infamy. It's true They Censured them not with Excommunication, For it was time enough to doe That, when they knew they were become incorri∣gibly obstinate, according to the common Rule, An Heretick after the first and second Admonition reject. By this I hope, ye perceive clearly a pattern for greater Synods, a Judicatory made up of Commissioners from several Presbytries; and these making bind∣ing Laws to other Churches, who were absent in their Persons, and only present in their Commissio∣ners

III. Their main Objection against this is, That the Apostles were here, who were guided with an infallible Spirit to determine; and so this can be no Rule for our Synods, made up of men wanting that assistance. To this we Answer, that this if it prove any thing will make against our Opposits themselves as well as against us; For they hold that here is a pat∣tern of a Synod for advice, so if their Argument hold against Us in the One, It must hold also against Them in the Other. Secondly, We shew before that the Apostles were also Elders, and sometimes Acted as Elders; Now if it can be proven that they Acted as Elders here, it breaks the strength of their

Objection. But this is clear, First, Paul and Bar∣nabas are sent by the Church of Antioch, They wil∣lingly submit Act: 15. 4 Now in their Apostolick Office they were not directed by me••, And so surely here they acted not as Apostles. Secondly, The Apostles all along go not on that way, as when guided by an infallible Apostolick Spirit; For they state the Question, and debate it in v, 7. Now when they write Scripture, they do not use advice, nor do they debate what they shall conclude, but speake all as immediatly inspired; But here they debate. And ••aving found Truth, By force of Reason they conclude, as any other Assembly, upon like assurance of Scripture warrand, may do, It seem∣eth good unto Vs being Assembled with one accord, &c. In v, 25. Thirdly, When the Apostles did determine any thing as Apostles, and were guided by the im∣mediatly inspiring Spirit of God, then they did de∣termine the Question fully that nothing needed to be added: But so it was not here, For Peter v, 6th gives his Judgment, That Believers were freed from the Ceremonial Law: What he saith is true indeed; Yet it speaketh not fully to the point, untill James addeth somewhat, to wit, That however the Gen∣tils were freed from the Ceremonial Law, yet to eschew the Scandal of the weak Jews, They were to abstain from things strangled &c▪ v, 20. And there∣fore, They Acted not as Apostles, except we would say, that Peter as an Apostle intending to deter∣mine a Controversie, yet did not speak fully to the point, which were an injury to that immediately

inspiring Spirit, by which they were acted in pen∣ning Scripture, Fourthly, Because the decrees of the Synod are put forth in the name and by the Autho∣rity not only of the Apostles, but Elders also, Act: 15. 22. 23. Act. 16. 4. Act. 21. 25. Now surely or∣dinary Elders did never concurr with the Apostles in Acts of their Apostolick office; As penning Scrip∣ture, &c. From all that is said, it is most clear, that the Apostles here acted as Elders, leaving a Pattern for such like Judicatories upon the like occasions, to the end of the World: Which is the Second Point.

¶ III. Inferior Church Judicatories are Subject to Superiour.

THE Third point we have to make out is this: That Inferior Church Judicatories are sub∣ordinate to the Superior, as Sessions or Congregational Elderships to Presbytries, Presby∣tries to Synods, &c. So that the greater have power of Government over the lesser: For receiving Ap∣peals from them, Complaints of them, Enacting of Church Canons; unto which the Inferior ought to be subject in the Lord. The point in short is, That

particular Elderships are not Independent, so as to do what they please, without being accountable to any Judicatory above them; But Presbyteries are over them in the Lord. We shall follow the former Or∣der: First, To clear the Question. Secondly, To bring Arguments for the Truth. Thirdly, To answer Arguments against the Truth. Fourthly, To apply it to Use.

I. For the First, We allow unto particular Con∣gregations an Eldership and Power of Discipline within themselves, to judge of these things that are of their particular concernment: But as for things wherein other Congregations are concerned with them, We hold that such do belong to Superiour Judicatories according to the Rule, What belongs un∣to all should be handled by all. Secondly, We do not give Power to any one single Congregation above another: We say, That all Congregations (the least as well as the greatest is equal in Power; This way was the Bishops Tyranny, that made all the Con∣gregations of the Diocess subject to the Cathedral Church, the Parish where the Bishop lived: So that all others were to subject themselves to it, and the great Lord Bishops Laws which he gave out in it. We do only say, That all particular Congregations should be subject to a Presbytery, made up of El∣ders taken from among themselves, wherein no Congregation can challenge Power more than ano∣ther: The meanest hath as great Power in them as the greatest. Thirdly, We do not say that the Power of Presbyteries or Synods are absolute, so that what∣ever

they conclude should stand for a Law; or that they ought to be obeyed in every thing. We affirme Their Power is a limited and Ministerial Power, It is a Power in the Lord; So that put the case, If a Presbytery or Synod should conclude a thing that is wrong, They are not to be followed blindly. We allow to every particular Christian a Judgement of Discretion, whereby they should compare the Acts of Church Judicatories, with the Rule of the Word, and accordingly either to choice or refuse: Only herein we say, First, That particular Christians should have a kind of loathness to differ from the Judicatories of the Church, arising from a secret kind of diffidence and distrust of their own Light and understanding; so that although they are not to follow others blindly, yet they are to suspect them∣selves rather than them; we mean when the matter is dubious. Secondly, We say, That when the case comes that it is evidently seen that Superiour Judi∣catories have gone wrong, private Christians are to differ from them indeed, yet so as to give great Reverence and Respect to the Judicatory, even when they are necessitate to dissent from their Acts, least by their furious zeal they cast all loose and into confusion.

But to come to the point, The Question is, Whether all the Power of Church Government be in the Hands of particular Elderships; And so if particular Elderships be Independent: Or if Jesus Christ hath warranted Presbyteries to be above them in the Lord. We maintain the last: And

we clear our part the Controversy from several Ar∣guments.

II. The First Argument is taken from the many defects that are in this way of Independency, where the whole Power is put in one Congregation; so as to be countable to none: We shall reckon four or five of these Defects; and indeed very great De∣fects. First, According to this way of Theirs, there is no Authoritative way in Christs Church to right a man that is wronged by a particular Congregation; As put the Case that an Eldership should wrong a man by Censuring him unjustly: According to Their way, He must sit with the wrong, there is no remedy to him till Christ come in the Clouds. There is a second defect according to this Indepen∣dent way of Theirs: There is no Authority in the Church to heal Breaches in a Congregation: Put the case that a People should divide from the Elders, or the Elders among themselves, or that one Con∣gregation may have a contest with another: Now in these cases, suppose both these Parties to be wil∣ful, as too usually it falls out, so as They will not yeild to any Advice, without Authority to back it: Now what remedy is left in such Cases without the assistance of a Presbytery, that hath Power over both Parties, to command them in the Lord to do what is right: And can we think that Christ hath left no remedy in his House for such evils, as may so fre∣quently fall out. Thirdly, The Independent way leaveth no Authoritative mean for holding down Pluralities of Religion; For if so, then let a particu∣lar

Congregation set up what Religion they please; suppose it be Popery: There is no Authoritative mean to hinder it: But in the Way of Presbytery it is otherwise: Presbytery is Christs Weeding-hook to weed out Heresies; so we observe wherever it is set up it bears Heresy down; And no wonder; For Judicatories are so subordinate, one to another, that what is overseen in the one, is taken notice of in the other. Fourthly; By this way of theirs, there is no Authoritative mean for unity and uniformity in the publick service of God among Congregations; But every one being left to themselves, will take a way of Their Own; This Congregation one way, and that Congregation another way; which doubt∣less would prove a great stumbling block to the weak, not knowing unto what Congregation to joyn, because of the great diversity among all. Put the case (to clear it in some things whereby ye may guess at others) that in one Congregation they would both read and expound, In another, they would only Read: In others the line were not read for singing; And in another, it were read: In some Congregations Children were not Baptized but in time of Sermon, In others, That Baptism were Admi∣nistrate at other times also: In some Congregations Two Prayers before a Sermon, In another but one: In another the Conclusion Sung, In another not. Now though the Strong would not stumble at these things, knowing that such in their own nature are, for the most part at least, indifferent; Yet to the weak Christian they might prove a ground of stum∣bling;

For usually such presently stamp Conscience on that part of the difference which they like best, and hence arise contests, Janglings, and matter of renting the Church. Now there is no way in Inde∣pendency left for preventing of this. Fifthly, The way of Independency leaves no remedy to a Congregation wanting a Minister, for Tryal of the next that comes▪ Whose tryal is left wholly to the People by this way of Theirs: How slight that tryal would be, any may judge; How few Parishes can try a Minister in his Abilities, If he be apt to Preach, convince gainsay∣ers, watch against ravening wolves &c. Now this is remeeded in the way of Presbytery, according to Pauls Rule 1 Tim: 4. 14. That Ministers be ordain∣ed —with the laying on of the hands of the Presbytery. This for the first Argument, from Five great defects in the Independent way; Other defects also might be instanced, but these may suffice.

Our Second Argument is taken from Matth. 18. 16. 17. 18. where Jesus Christ layes down a way for the removing of private Scandals, or dealing with an offending brother; From whence we argue thus, If Christ hath laid down a way for gaining an of∣fending brother, how much more for gaining an offending Church: Its above all doubt that a Church may offend, walk inoderly, wrest Justice. Now surely Gods care must be no less of the whole Church than of One Member: So that our consequence holds: but we assume, There is no way to heal the Scandal of an offending Congregation or particular Church, but by compleaning to a Presbyterial Church above

them: This is evident, For 1. our Opposites them∣selves will not censure them-themselves: They can∣not be both judge and party. 2. It appears from the rule of proportion, For by that same rule that private Christians are to be compleaned of to that Elder∣ship whereof they are parts; so the Eldership is to be compleaned of to that Presbytry whereof it is a part: and if the Christian liberty of the private Christian be not taken away by the one, so neither is the just power of the Eldership taken away by the other.

Our Third Argument is from that which we handled before, That in Scripture is holden forth Government by Presbytries over single Congrega∣tions, and by Synods over Presbytries, From whence we argue thus, That the way of Governing the Church in the Apostles times was by Presbyteries and Synods; And therefore the Church should still be so Governed. For the first part of our Argument That the way Then of Governing the Church was by Presbytries and Synods, it was proved before: So we have only to speak to the Second part of our Ar∣gument, that therefore the Church should be Go∣verned so now: And to clear this consequence, con∣sider these things. 1. That whatever is recorded of the practice of the Churches in the matter of Go∣vernment in the Apostles times, can be for no other end but to be a Pattern for imitation to the Churches in after times, For whatsoever things were written a∣fore times was for our learning and instruction Rom: 15. 4. 2. Those primitive Churches were planted by the Apostles; Now who can imagine but what the

Apostles did of that kind, was according to the di∣rections given them by Christ; A promise of whose presence they had with them in their Ministry, and if so, then their practice must be a Rule to Generations following 1 Cor: 11. 1. Be ye followers of me, &c. 3. We make the practice of the Apostles then, to be a Rule for us in other things; As from their practice in giving the People liberty in choising their own Deacons Act. 7. We argue, That the People may choise their own officers yet: And from their practice in having Ruling Elders in the Church 1 Tim: 5. 15. We argue, That we should have Ruling Elders yet: So from their practice in having the office of Dea∣cons we argue, That we should have them yet: And from their practice in Celebrating the Lords Supper on the Lord's day Act: 27. We argue, Therefore we should celebrate it on that day yet. Now if so be that Their practice should be a Rule to us in o∣ther things, why not also in Church Government by Presbytries and Synods; especially seeing that we have made out, that Their practice is as clear in this as in other matters. A Fourth consideration to strengthen this Argument is this, That the Church∣es now have these same Reasons to move them to submit to that Government, which the Church in the Apostles times had; and a Law or Practice is still binding, so long as the Reason of the Law remains: Now the Reasons that moved the Church in the A∣postles time to submit to Presbyterial Government, was first, Because there were many things of com∣mon concernment to all the Congregations in Jeru∣salem,

and therefore they were Governed by one Presbytry as said is: so there are many businesses of common concernment to many particular Congre∣gations now, and therefore it should be so yet. Se∣condly, In Act: 15. There ariseth a controversie in Antioch, and because the controversie cannot be composed in the Presbyterial Church of Antioch, therefore it is referred unto a Synod made up of ma∣ny Presbytries, all concerned in it: So there are businesses of common concernment to many Presby∣tries yet, and some that cannot be ended in one Pres∣bytry, and therefore there should be Synods for composing of these things yet. And seeing the A∣postles extraordinarly assisted, (one whereof might have composed the Controversie) would neverthe∣less have a Synodical Convention for ending Con∣troversies; Much more ought we to do it whose Gifts are far Inferior to Theirs. By all which it re∣mains clear that the practice of the Church then in that point, is binding to us now.

Argument Fourth, There is no Pattern of such an Independent Congregation, by precept or Practice in the whole Scripture, where one particular Con∣gregation, with one Pastor, and Their Eldership, did Exercise or may Exercise all Church Govern∣ment, in all its Acts, and that Independently: there∣fore &c. The Antecedent is true. First, An in∣stance cannot be given of Ordination of Ministers by One Congregation. Secondly, By precept and Practice Ordination is to be by moe Pastors than one; as Act: 1. 13. Act. 6. 2. Act: 13. 13. 1 Tim: 4. 14.

So it is clear, That it is by Pastors, and many Pa∣stors, and so cannot be by a single Congregation, where there is required, and should be (say they) but one Pastor. As to what they say of the Church of Corinths Excommunicating the Incestous man. We Answer, Corinth was a Presbyterial Church. And Secondly, It proves not that they might Excommu∣nicate Independently, For if a Controversie had arisen about it, which they could not have ended among themselves, they were to have their recourse to a Sy∣nod, By the same Reason for which the Church of Antioch had, Acts 15.

Argument Fifth, If so be that Congregations be Independent, And no benefit of Appeals allowed to the party grieved, Then the state of the Christian Churches were in greater Slavery than the Jewish; But this is absurd; For Christians are in an estate of greater liberty; As appears from Galat. 4. 1. Therefore &c. For clearing the first proposition▪ We lay down these things; First, There was a Subordina∣tion of Judicatories in the Jewish Church; As might be made out from several places, We take one 2 Chron: 19. 8. where there is a Supream Ec∣clesiastical Judicatory v, 10. The matters they handle come to them from other Judicatories: And Deut: 17. 8. Sheweth the matters to be handled by the su∣pream Judicatory are such as had been before the Inferior Court, but found too hard to be judged there; So that here was a Refuge for the party wronged by the Inferiour Court: Now if there be no such Refuge left to Christians, we may certainly say, The state of

Christiansis most hard, being left under the Tyran∣nical sentence of the unjust Eldership, And no power to right them; When the oppressed Jew might ap∣peal to the Superior Judicatory.

We might further argue from this, Whatever was in the Jewish Government that was neither Cere∣monial, nor Judicial; but Moral; That is binding to us; For the Moral Law bindeth all alike, and is not abrogate: But this, That there was subordina∣tion of Judicatories for the relief of the grieved party among the Jews, was Moral, not Ceremonial, nor Judicial. It is true that all things were determined by an high Priest, among the Jews, who was typical of Christ, and of his supremacy in Judgment: So the Papists argue ill from the high Priest to the Pope: But it is as true, That the Subordination of Judica∣tories for things of harder knowledge, and relief of the oppressed party, was Typical of nothing; But Moral and of the Law of Nature, which forbids party to be judge; which will naturally follow if there be not Subordination of Courts. Yea fur∣ther we shall not find that this Law is given to Mo∣ses in the pattern upon the mount, but was taught by the light of nature to Jethro, and by him given to Moses Exod. 18. 22. It shall be that every great matter they shall bring unto thee, &c:

III. We come now to Answer Their Objections many whereof we have taken off in the first two Heads▪ As for the rest we shall not trouble you with those that are frivolous, as indeed the most part are, we shall only pitch on these that ••eem to

carry some shew of Reason, and whereof they boast most.

Their first Objection is from Matth: 18. 17. This Church, say they, is a Parochial Church, and Christs mind is that the business should be here ended, with∣out any Appeal from it. Answer Christ means not only a particular singular Congregation, but also, if not mainly, A Presbyterial Church: For first, The particular Church cannot sometimes heal the distemper, as when it is divided, or when the Church it self is Scandalous, as oft may fall out by giving a wrong sentence; So that if Christ had meaned only a particular Church should be com∣pleaned to, and in no case a Judicatory above them, then his Remedy should have come short in curing the desease for which he intends it, which to say were no small imputation to Jesus Christ. Secondly, Christ here alludes to the Government of the Jewish Church, as appears from the Censure of the Obstinate to be reputed as an Heathen, the same which was among the Jews: And from the plainness of the speach, Tell the Church; Which could not be otherwise un∣derstood, if he had not alluded to the Jewish Judica∣tory, besides which, They knew no Judicatory, for such offences as Christ spoke of to them, There be∣ing as yet no particular Church which had given its name to Christ. Now (as we cleared before) the Judica∣tories among the Jews which were to be complained to for Scandals, were not only these who were in their single Synagogues or Congregations; But also Su∣perior Courts, to which it was Lawful to Appeal

from the lesser Courts. Thirdly, Christ meaneth here of such a Church, as were the Churches of Je∣rusalem, Antioch, &c. But these (as we have already cleared) were Presbyterial Churches or Judicatories, having the oversight of many Congregations: Now sure these being the first Churches instituted by the Apostles, must not be excluded from the power of Government given by Christ to his Church in that place.

Their Second Objection is this, That the Depen∣dency of Churches upon Presbytries layeth on a yoke of Tyranny and Subjection upon particular Congregations, equal to the Tyranny of Bishops: And if the Church must be in bondage, it is better to be subject to one Lord Bishop, than under a num∣ber of Ministers and Elders in Presbytry or Synod. For Answer, We make no other Subjection here than what the Independents themselves make; For they make Ten in a Congregation subject to Five hun∣dred, and the Lawes of the Five hundred to be binding to the Ten: So make we many Churches to be subject in the Lord to all their own Pastors and Elders, conveened in a Presbytry; What more Sub∣jection is there in the one than in the other? Secondly, It is an unjust comparison to compare Bishops Ty∣ranny with Presbytries. For 1. The Government by Bishops was Humane, This is Divine. 2. The Bishop being but One Man did by himself alone Go∣vern, and that ad Arbitratum, Nor had he Any to An∣swer to; But here moe Pastors and Elders are joyn∣ed together, who are by mutual advice to Rule Gods

People, according to the Word of God. 3. The Government by the Bishop was altogether extrinsecal to, or without the Particular Churches: For the Bishop was none of their Members, nor yet chosen by them; But Presbyteries and Synods are not so, They are wholly made up of Members and Com∣missioners from those same very Churches, where They govern, and so it is wholly intrinsecal. 4. We say Government by Presbyteries is so far from be∣ing in its own nature Tyrannical, as that it is the greatest remedy against Church Tyranny; because it is a City of Refuge, for all these who are oppres∣sed in their particular Congregations; For if in the Independent Government one be wronged, he must sit with it, till Christ come and right him: Neigh∣bour Churches may advise and request, but the Con∣g••egation advised, is not bound to follow it; But h••••e when the Eldership doth wrong, there is a re∣fuge to a Presbytery, and above them to a Sy∣nod, &c.

Object: 3. Government by Presbytery layeth upon Ministers and Elders the Charge of other Flocks than these of whom the Lord made them Overse••rs, to wit, The Charge of all the Churches in the bounds of the Presbytery: They are Elders to all these Churches; because they govern them. Answer, It followeth not that they have the Charge of all these Congregations in particular, and in every thing that concerns the Duty of an Elder; so that they are bound particularly to Catechize, to Visit, &c. Only They are Elders to them in things common to all,

And as they are joyned in the Court with others: And this is not absurd, for in our Parliament, Com∣missioners from Shires are Judges to the whole Kingdom: But how? It is as they are joyned in Parliament, not by themselves alone; It is in mat∣ters common to the Shire, not in other petty par∣ticular Affairs; And so it is here, They are Elders to all the Congregations indeed, as they are joyned to∣gether in the Presbytery; But not by themselves alone: In things of common concernment to the whole particular Congregation, not in these Duties belonging to every Congregation in particular.

Object: 4. If this Subordination, and Judicatory above Judicatory were of Divine Institution, Its like Scripture would have spoken more plainly of it; not leaving it to be drawn out by so many far fetch'd Consequences. Answer, We have already given sufficient Warrand for this Government by clear Consequences from Scripture; And Consequences from Scripture are Scripture, else we must cast at ma∣ny points of Divine Truth which have no other ground but Scripture Consequence: As the Trinity; and Change of the Sabbath; yea we see Christ himself grounding a material point, to wit, The Resurrecti∣on, upon Scripture Consequence, Mark 12. 26. 2. We must not teach God how to set down his mind in Scripture; We perchance think, It had been a plainer way to have cast matters of Religion to so many Heads; By which means many Controversies should have been shunned, But He hath thought o∣therwise: The Lord in Wisdom hath scattered the

parcels of every Truth through his Book, intermix∣ing it with other Subjects, as the Gold is in the Mine, and this to exercise his people in searching out his mind from Scripture.

IV. In the last place, We come to make some Vse of what is said. And the first Vse is this, If it be so that this Government by Presbytery is grounded on the word of God, Then ye would know it is not a thing of nought we are contesting for, It's a part of that Truth once delivered to the Saints, and a Truth of no small concernment: What would be∣come (think ye) of Particular Congregations, If they had none above them to call them to an account? What Divisions, Strifes, Heresies, Schisms would ensue; if people were informed of these Con∣tests that have fallen out among our Opposits them∣selves, where this way of Independency was follow∣ed; The one half renting from the other, Excom∣municating one another? It might make moderate Men scar at it: But we need se••k no other evidence of this, than by looking on Scotland and England these years by past. In the Church of England, Presby∣tery could not be set up, Independency was pleaded for, and practised; And what is become of it, Sathan hath vomited out a floud of Errors, that there were never more, nor more gross in any time of the Christian World; Yea all the rotten Graves of old Heresie are digged up, and now avowed: Socinianism, In denying Christs Righteousness in the matter of Justification: Anabaptism, In denying the Baptizing of Infants: Arianism, In denying the Trinity: And many other

such like. Yea there are some Errors there that were never before heard of: Some affirming, There is no Church they can joyn with: And therefore, They turn Seekers. Some are above all Preaching, Prayer and all Ordinances: And all these are the Fruits of Independency. Again, look on the Fruits of the Presbyterial Government in Scotland where it hath been in Vigour, God hath made it an Hammer for battering down the beginnings of Error: So that these twelve years bypast not any one Error hath come to any Strength: And this all under God from Presbyterial Government, being His Institution: Our Judicatories were indeed terrible, as an Army with Banners, though indeed we are now like to turn contemptible. God himself heal our Breaches.

Secondly, Guard against the Errors that would draw you from this Truth; If ye cannot carry the grounds we have been speaking of with you, yet ye may remember ye once heard this Truth con∣firmed from Scripture and Reason; That so when ye meet with temptations to quite it, ye may advise well before ye yeild.

I would press this▪ so much the more, As that this Doctrine of Presbyterial Government is the Butt of Sathan's Envy, the thing he would have most gladly overthrown, As that which stands most in his way; For so long as it stood in its integrity, We might in the Lords strength have defied the De∣vil to have brought Error into Scotland. And in∣deed it is the thing he sets himself to brangle, To get the hedge once plukt up, that so the wild Boar

of the wilderness may come in. And (believe me) there is nothing makes me more affraid, than that through Gods permission, the Devil shall get a de∣ludge of Error brought in on Scotland; Because those who have been intrusted with this Government have weakned the power of it, by Divisions among our selves; A copy is casten How that Erroni∣ous Spirits need not stand much on the Authority of Assemblies, when they would cross their Designs: We are affraid, yea we may be past ••ear and con∣clude. That Presbyteries, Synods, &c. have lost much of the weight They had lately in mens con∣sciences. Only let me intreat you in the bowels of Christ, That ye would put a difference betwixt the Government it self, and the Persons who are in∣trusted with it; Doe not charge the faults of the one upon the other: The best things that are may be abused; And it is Peoples Tryal to put diffe∣rence between the good of a thing, and the Abuse of it. The Government is good, and of God; and the abuse of it is evil and of men: What is of God, cleave to it, and stick fast by it; what is from mens corruptions, mourn for it: Pray them∣selves may get a sight of it: And thus ye shall walk in an eaven way. Ye had need to deal with God to ground you in the knowledge of these things; For we know not how soon we may be put to it, to quite them: Only remember They are Truths ye have sworn to maintain with your hands lifted up on high.