The due right of presbyteries, or, A peaceable plea for the government of the Church of Scotland ... by Samuel Rutherfurd ...

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Title
The due right of presbyteries, or, A peaceable plea for the government of the Church of Scotland ... by Samuel Rutherfurd ...
Author
Rutherford, Samuel, 1600?-1661.
Publication
London :: Printed by E. Griffin, for Richard Whittaker and Andrew Crook ...,
1644.
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Subject terms
Church of Scotland -- Government -- Early works to 1800.
Church polity -- Early works to 1800.
Presbyterianism -- Early works to 1800.
Congregational churches -- Government -- Early works to 1800.
Link to this Item
http://name.umdl.umich.edu/A57969.0001.001
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"The due right of presbyteries, or, A peaceable plea for the government of the Church of Scotland ... by Samuel Rutherfurd ..." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A57969.0001.001. University of Michigan Library Digital Collections. Accessed February 7, 2025.

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Page 355

ACT. XV.
A Patterne of a juridicall Synod.

THat the Apostles in that famous Synod, Act. 15. did not goe on by the assistance of an immediately inspired spirit and by Apostolick authority, but onely, as Elders, and the Doctors and Teachers assisted with an ordinary spirit, to me is evident from the course of the context.

1. Because Act. 15. when a controversie arise in the Church •••• Antiochia, a 1.1 Epiphanius saith, as also b 1.2 Hieronymus, by C••••mbus, and others, touching the keeping of Moses his Law, especially the Ceremonies, except they would bee losers in the bunesse of their salvation, Paul could not goe as sent by Amih to submit that Doctrine, which hee received not from flesh and blood, but by the revelation of Jesus Christ, Gal. 1. 12. to the determination of a Synod of Apostles and El∣ders for who would think that the immediatly inspiring spirit i Pul, would submit himselfe, and his Doctrine to the im∣mediately inspiring spirit in Paul, Peter, Apostles, and Elders, therefore Paul and Birnabas, come as sent to Jerusalem, not •••• Apostles, or as immediately inspired, but as ordinary teach∣••••. Therefore saith c 1.3 Diodatus, Not because these two A 〈…〉〈…〉 were every wayequall to the rest in the light and conduct 〈◊〉〈◊〉 Spirit, and in Apostolicall authority, Gal. 2. 6. 8. had any 〈◊〉〈◊〉 instruction, or of confirmation, but only to give the weake 〈◊〉〈◊〉, who had more confidence in Peter and James, and in the Church at Jerusalem, and to stop false doctors mouths, and to esta∣••••••••, by common votes, a generall order in the Church. Hence when a controversie ariseth in the Apostolicke Church, and the Controversie is betwixt an Apostle as Paul was, and others, and both sides alledge Scripture, as here both did, out of all controversie, there is no reason, that the Apostle Paul, who was now a party should judge it: and when a sin∣gle

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Congregation in the like case is on two sides, about the like question, nature, reason and Law cry that neither can bee judge, and therefore a Synod is the divine and Apostolick re∣medie which must condemne the wrong side, as subverters of soules, as here they doe, v. 24. And the Apostle when hee will speake and determine as an Apostle, hee taketh it on him in another manner, as Gal. 5. 2. Behold I Paul say unto you, that if you bee circumcised Christ shall profit you nothing; hee speaketh now as an immediatly inspired pen-man and organ infallible of the holy Ghost: but it were absurd to send the immediately in∣spired organ of the holy Ghost as such, to aske counsell and seeke resolution from the immediatly inspired organs of the holy Ghost. 2. The rise of controversies in a Church is not Aposto∣lick, nor temporary or extraordinary, but to ordinary wee have the Scriptures indeed to consult with, so had the Chur∣ches, whose soules were notwithstanding subverted, v. 24. and this assembly doth determine the controversie by Scripture, v. 14. Simeon hath declared how God at the first did visit the Gentiles, &c. v. 15. And to this agree the words of the Prophets, as it is writ∣ten, &c. But because Scriptures may bee alledged by both sides, as it was here, and wee have not the Apostles now alive to con∣sult withall, can Jesus Christ have left any other externall and Church-remedy, when many Churches are perverted, as here was the cases of the Churches of the Gentiles, v. 23. in Antioch, Sy∣ria, and Cilicia, then that Teachers and Elders bee sent to a Synod to determine the question according to the Word of God?

2. Here also is a Synod and a determination of the Church of Antioch, v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They determined to send Paul and Barnabas to Jerusalem: I prove that it was a Church determination, for Chap. 14. 26. Paul and Barnabas come to Antioch; v. 24. And when they were come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having gathered together the Church of Antioch, they rehearsed all that God had done by them, and how hee had opened the doore of faith unto the Gentiles, (28. And there they abode a long time with the disciples) Chap. 15. 1. And certaine mn which came downe from Iudea, taught the bre∣thren, Except yee bee circumcised after the manner of Moses, yee c•••••••• bee saved; hence v. 2. when there was much debate about the que∣stion,

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and it could not bee determined there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they made a Church-ordinance to send Paul and Barnabas as Church-messengers, o Church-Commissioners to the Synod, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 relateth to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the gathered together Church, Chap. 14. v. 27. and it is eare, . 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being sent on their way by the Church, to 〈◊〉〈◊〉 of Antiach: Ergo, this was an authoritative Church send∣ing, and not an Apostolick journey performed by Paul as an Apostle, but as a messenger of the Church at Antioch, and as a messenger Paul returneth with Barnabas and giveth a due rec∣oning and account of his commission to the Church of Antioch, who sent him, v. 30. So when they, (Paul and Barnabas having received the determination of the Synod) wen they were dismis∣sed, they came to Antioch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which words are relative to Chap. 14. 27. having gathered together the Church, and to Chap. 15. 3. being sent on their way by the Church, so here having gathered the whole Church, the multitude, they deli∣vered the Epistle of the Synod, and read it in the hearing of all the multitude, for it concerned the practise of all whereas it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Church which sent them, Cb. 14. 27. Ch. 15. 2. 3. So here wee have a subordination of Churches and Church-Sy∣nod, for the Synod or Presbytery of Antioch, called the Church coneened, Ch. 14. 27. and the Church ordaining and enacting that Paul and Barnabas shall be sent as Commissioners to Jeru∣salem, is subordinate to the greater Synod of Apostles and Elders at Jerusalem, which saith to mee that controversies in an in∣teriour Church-meeting are to be referred to an higher meeting con••••ting of more.

3. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this dissention and disputation be∣tweene Paul and Brnabas, and some of the beleeving Jewes who taught the brethren they behoved to be circumcised, was a Church-entroversie; Paul and Barnabas did hold the negative, and defended the Church of the brethren from embracing such wicked opinions; and when Antioch could not determine the question, Paul and Barnabas had recourse to a Synod, as or∣dinary Shepheards, who when they could not perswade the rethren of the falsehood of the doctrine, went to seeke helpe against subverters of soules, (as they are called, v. 24.) at the established judicatures and ecclesiasticail meetings; for when Pauls preaching cannot prevaile, though it was canonicall,

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hee descendeth to that course which ordinary Pastors by the light of nature should doe, to seeke helpe from a Colledge of Church-guides; Ergo, Paul did not this meerely as an Apostle.

4. Vers. 6. The Apostles & Elders came together in an assembly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to consider of this matter This Synodicall consideration upon the Apostles part, was either Apostolick, or it was Ecclesiastick. It was not Aposte∣lick, because the Apostles had Apostolically considered of it be∣fore, Paul had determined v. 2. against these subverters, that they should not bee circumcised, nor was it a thing that they had not fully considered before, for to determine this was not so deepe a mystery as the mystery of the Gospell; now he saith of the Gospell, 〈◊〉〈◊〉. 1. 13. I received it not of men, neither was I taught it, but by the revelation of Jesus Christ, v. 16. When it ples'ed God to reveale his sonne to me that I should preach him among the ea∣then, I conferred not with flesh and blood, neither went I up to Je∣rusalem to them that were Apostles before me, &c. then farre lesse did hee conferre with Apostles and Elders, as touching the ce∣remonies of Moses his Law. If any say, this was an Ecclesiastick meeting, according to the matter, Apostolick, but according to the forme, Ecclesiastick, in respect the Apostles and Elders meet to consider how this might be represented to the Churches as a necessary dutie in this case of scandall; This is all wee crave, and the decree is formally ecclesiastick, and so the A∣postles gave out the decree in an ecclesiasticall way, and this con∣sideration Synodicall is an ecclesiasticall discussion of a contro∣versie which concerned the present practise of the Churches, and it not being Apostolick must obliege many Churches con∣vened in their principall guides, otherwise wee agree that the matter of every ecclesiasticall decree, be a Scripturall truth, or then warranted by the evident light of nature.

5. The manner of the Apostles proceeding in this councell holdeth forth to us that it was not Apostolicke, because they proceed by way of communication of counsells. 1. What light could Elders adde to the Apostles as Apostles, but the Elders as well as the Apostles, convened to consider about this matter, and Act. 21. 18. 25. All the Elders of Jerusalem with James take on them these acts as well as the Apostles, and they are the decrees of the Elders no lesse then of the Apostles,

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Act. 16. . 4. a derivation of the immediate impiing Spirit to •••••• Elders, and by them as fellow-members of the Synod to the Apostles, and a derivation of this immediat Apostolick spirit, by the Apostles to the Elders to make them also infal∣lible, is unknowne to Scripture; for one Prophet did not im∣mediatly inspire another, and one Apostle did not imme∣diatly inspire another, wee read not in the Word of any such thing, and therefore it is said, Act. 15. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And when there had beene much disputing Peter s••••d up. All who interpret this place say, even Papists not ex∣pted, as Salmero com.in 〈◊〉〈◊〉 Salmeron, L••••mus . Lorinus, Cornelius a lapt. Cornelius a lapide, and others on the place, that when there is not consultation and disputing on both sides to find out the truth, but an absolute authoritie used by commanding, the proceeding of the coun∣ceil is rash (saith Salmeron;) now the Prophets were immediatly inspired, without any consultation with men in delivering Gods will, and they saw the visions of God, as it is said. And the Word of the Lord came to Jeremiah, to Ezechiel, to Hosea, &c. and bee said, &c. yea when a propheticall spirit came upon Ba∣••••m, Num. 24. bee seeing the visions of God, hee prophecied di∣rectly contrary to his owne carnall mind, and to his consul∣tation with Bal••••k: now it is cleare that the Apostles, what they spake, by the breathings and inspirations of that imme∣diatly inspiring Spirit is no lesse cannonick Scripture, then the prophecies of the immediatly inspired Prophets, who saw the visions of God, and therefore 2 Pet. 1. 16, 17, 18, the voyce that the Apostles heard from heaven, This is my beloved Sonn in whom I am well pleased, is made equall with the word of pro∣phcie and propheticall Scripture, which the holy men of God spale, they were moved by the holy Ghost, v. 19, 20, 21. and 2 Pet. 3. 16. Pauls Epistles are put in the classe with other Scriptures, v. 15, 16. now all Scripture, 2 Tim. 3. 16. is given by divine inspiration, and 2 Peter 3. 2. puteth the words of the Prophets and Apostles in the same place of divine authority, 2 Pet. 3. 2. That yee bee mindfull of the words which were spoken before, by the holy Prophets, and of the commandements of us the Apostles of the Lord and Saviour, whence to mee this synodicall consultation is not Apostoli∣call, but such as is obligatory of the Churches to the end of the

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world, and a patterne of a generall Synod.

6. This assembly is led by the holy Spirit, as is cleare, v. 25. 28. but this is not the holy Spirit immediatly inspiring the Apostles as Apostles, but that ordinary Synodicall spirit (to borrow that expression) that is promised to all the faithfull pastors and rulers of the Church to the end of the world: because the imme∣diatly inspiring spirit comming on Prophets and Apostles in an immediate inspiration, did necessitate the Prophets and Apo∣stles to acquiesce, and prophesie, and to doe and speake what∣soever this spirit inspired them to doe, and to speake: but this spirit spoken of, v. 28. doth not so, but leaveth the assembly to a greater libertie, because the assembly doth not acquiesce to that which Peter saith from Gods Word, v. 7, 8, 9, 10, 11. nor doth the Assembly acquiesce to what Barnabas and Paul saith, v. 12. but onely to that which James saith, v. 13, 14, 15, 16, 17, 18. but especially to his conclusion which hee draweth from the Law of nature, not to give scandall, and from the Scrip∣tures cited by himselfe, and by Peter, v. 19, 20. Wherefore my sen∣tence is, saith James, &c. and this clearely is the sentence of James as a member of the Synod, v. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is an expression clearly insinuating that the judgement of James, though it was not contrary to that which Peter, Paul, and Bar∣nabas had spoken, yet that is was somewhat diverse from them, and more particular, and the very mind of the holy Ghost which the whole Synod followed; and therefore though Peter and Paul spake truth, yet did they not speake that truth, which did compose the controversie, and this is to mee an argument that they all spake, as members of the Synod, and not as Apostles.

7. The immediatly inspired Apostolick Spirit, though it may discourse and inferre a conclusion from such and such pre∣misses, as Paul doth, Rom. 3. 28. and hee proveth from the Scripture, Rom. 4. 4. 5. 6. that wee are justified by saith with∣out workes, and 1 Tim. 5. 17. 18. and Act. 9. 22. Act. 24. 14. 17. and so doth Christ reason and argument from Scripture, Matth. 22. 31. Luk. 24. 25, 26, 27. and so have both the Prophets and Apostles argued, yet the immediatly inspired Spirit of God in arguing doth not take helpe by disputing one with another.

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and yet doth not obtaine the conclusion in hand, but here Pe∣•••••• and Paul argue from Scripture, and they prove indeed a true conclusion that the Gentiles should not keepe Moses his Law, as they would bee saved, yet they did not remove the question, nor satisfic the consciences of the Churches, in their present pra∣ctise, for if James had not said more, then the Churches had not beene sufficiently directed in their practise by the Synod, and for all that Peter and Paul said, the Churches might have ea∣••••n meates offered to Idols, and blood, and things strangled, which at that time had been a sin against the Law of nature, and a great stumbling block, and a scandalizing of the Jewes. Except therefore wee say that the Apostles intending as Apostles to de∣termine a controversie in the Church, they did not determine it, which is an injury to that immediatly inspiring spirit that led the Apostles in penning Scripture, wee must say that Peter, Paul, and James here spake as members of an eccleiasti∣call Synod, for the Churches after-imitation.

8. If the Apostles here as Apostles give out this decree, then it would seeme that as Apostles, by virtue of the immediatly in∣spiring spirit, they sent messengers to the Churches, for one spirit directeth all, and by this Text, wee should have no war∣rant from the Apostles practise, to send messengers to satisfie the consciences of the Churches, when they should bee troubled with such questions: now all our Divines and reason doth e∣vince that a Synod may by this Text send messengers to re∣solve doubting Churches, in points dogmaticall; for what the Apostles doe as Apostles, by that power by which they writ canonick Scripture, in that wee have no warrant to imitate them.

9. I propounded another argument before, which prevaileth much with mee; The Elders of an ordinary Presbytery and Churches, such as conveened at this Synod cannot be collaterall actors with the immediatly inspired Apostles for the penning of Canonick Scripture, but in this Synod not onely Elders, but the whole Church, as our reverend brethren teach, were actors in penning this decre, Act. 15. 28. Ergo, this decree is Synodicall, not Apostolick. I have heard some of our reverend brethren say, all were not actors in the decree, pari gradu au∣thoritatis,

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with a like degree: and equall authoritie, every one accor∣ding to their place did concurre in forming this decree. I answer, it cannot bee said that all in their owne degree saw the visions of God, and all in their owne degree were immediatly inspired to bee penmen of Canonick Scripture, for Paul in penning this, The cloake that I left at Troas bring with thee, and the Parchmens, was no lesse immediatly inspired of God, then were the Pro∣phets, who saw the visions of God, and then when hee penned the, 1 Tim. 1. 15. That Jesus Christ came into the world to s•••••• sinners; except wee flee to a Popish distinction which Duvallius and Jesuits hold, that all and every part, tota Scriptura, and totum Scripturae, is not given by divine inspiration, because (say they) the Apostles spake and wrote some things in the New Testament as immediatly inspired by God, as did the Prophets, but they spake and wrote other things 〈◊〉〈◊〉 necessary, with an inferiour and Apostolick or Synodica•••• spirit, which the Pee and Church may decree in Synods to ee received with the like faith and subjection of conscience, as if the Apostles had written them. 2. You must say there was two holy 〈◊〉〈◊〉 the penning of the decree, one immediatly inspiring the Apo∣stles, another inferior assisting the Elders; or at 〈◊〉〈◊〉 di∣verse and most different acts of that same hoy 〈…〉〈…〉 way in∣spiring the Apostles, and in a fallible way, inspiring the Elders. But with your leave, Act. 21. 24. The ordinary Iesytery at Ierusalem, by that same Synodicall spirit, by which they or∣aine Paul to purifie himselfe, doe ascribe to themselves this de∣cree, v. 25. 3. Wee deire a warrant from Gods Word, of com∣mixion of immediatly inspired Apostles as immediatly inspi∣red with Elders, assisted with an ordinary spirit, for the p••••∣ning of Scripture.

10. Wee thinke the Presbytery of Jerusalem as an ordinary Presbytery, Act. 21. 18. and contradivided from the Church of J∣rusalem, v. 22. The multitude must needs come together, for they heare that thou art come, did ordaine Paul to purifie himselfe, and it is cleare Paul otherwise would not have purified himselfe, and therefore hee did not by the immediatly inspired spirit purifie himselfe, and obey their decree, which was grounded upon the Law of nature, not to scandalize weake beleevers, v. 0,

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21. and bt this same holy spirit did Paul with other of the Apostles write this decree, as is cleare v. 25.

11. If the Apostles did all in this Synod as immediatly in∣spired by God, then should the Synod have followed the deter∣mination of any one Apostle, of Peter and Paul, as well as of 〈◊〉〈◊〉, for the immediatly inspiring spirit is alike perfect in all ••••s determinations, but it is said expresly, v. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Then it seemed good to the Apostles, &c. and so to 〈◊〉〈◊〉, and Peter, and Paul, to follow the sentence of James, 〈◊〉〈◊〉 the rest of the Apostles; now if James spake as an im∣mediately inspired Apostle, and not by vertue of that Synodi∣call Spirit given to all faithfull Pastors conveened in a lawfull Synod, then should James have acquiesced to what Peter and Paul aid, and not to what hee said himselfe, and Peter should have acquiesced to what hee said, and Paul to what hee said, •••• every inspired writer is to obey what the immediatly in∣spiring Spirit saith, and then there was no reason why the Synod should rather acquiesce to what Peter and Paul said who spake of no abstinence from blood and things strangled, then to what James said, Ergo, by the Apostles consequence, v. 24. (we gave •••• such commandement, that you must bee circumcised, Ergo, you should not bee circumcised) so this consequence is good, Peter and Paul speaking as Apostles gave no commandement in this Sy∣nod to abtaine from blood, Ergo, by the like consequence the Synod was not to command n abstinence from blood, which consequence is absurd, Ergo, they command not here as Apo∣stles, 2. The Synod should have been left in the midst to doubt, whether shall wee follow Paul and Peter, who speake and com∣mand n abstinence from blood and things strangled, o shall wee follow James, who commandeth to abstaine from blood and things 〈◊〉〈◊〉, for all here command as immediatly inspired Apo∣stles, and what the Apostles judge lawfull and command as Apostles, that must the Churches follow, and what they com∣mand not, that by an immediatly inspiring Spirit they com∣mand not, as is cleare, v. 24. and that also must the Churches not follow, therefore I thinke we must say they did not here speak as Apostles.

12. These words, v. 24. Some who pervert your soules say, you must bee circumcised, and keep the Law, to whom wee gave no such

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commandement) doe clearely hold forth what the Apostles as Apostles command in Gods worship that the Churches must doe, what the Apostles as Apostles command not, in Gods worship, that the Churches must not doe whence they teach, 1. That an Apostolicke commandement of any one Apostle without any Synod might have determined the question, to what use then doth a Synod conduce? Ergo, certainly either the Synod was convened for no use, which is contrary to Gods Word, Act. 25. 2. 6. Act. 16. 4. 5. it ser∣ved to resolve the controversie and edifie the Churches, Act. 16. 4. They delivered them the decrees, &c. 5. And so the Churches were established in the saith, and increased in number daily, or then the Synodicall commandement, and so the Synodicall spirit spo∣ken of v. 28. must bee some other thing then the Apostolicall commandement, and the immediatly inspiring spirit. 2. The Apostles gave no positive commandement to keep Moses his Law as Apostles, nay nor to keepe any part of it, they did not as Apostles forbid, before this Synod, that the Gentiles should ab∣staine from blood, and things strangled, which were Mosaicall Lawes before this Synod, yet now they give a commandement to keepe some Mosaicall Lawes, in the case of scandall; hence wee must either judge that now as Apostles they command in positive commandements the keeping of Moses his Law, con∣trary to what they say, for their not commanding to keepe Moses his Law is a commanding not to keepe it, (observe this) or then their commandement here is but synodicall and so far binding as the case of scandall standeth in vigor, which cer∣tainly a Synod may command, and one Church may injoyne, by way of counsell, to another, for otherwise as Apostles for∣bidding scandall, which is spirituall homicide, they forbid also eating of blood, in that case when it stood indiffe∣rent. 3. The Apostles saying, To whom wee gave no such com∣mandement, they clearely insinuate that their commandement as Apostles de jure, should have ended the controversie, but now for the edification and after-example of the Churches they tooke a Synodicall way.

13. The way of the Apostles speaking seemeth to mee Syno∣dicall, and not given out with that divine and Apostolicall au∣thoritie, that the Apostles may use in commanding: it is true,

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they use lovely and swasory exhortations in their writing, but this is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a decree, not an exhortation, now James saith, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is set downe as his private opinion, with reverence to what Peter and Paul saith, and v. 7. Peter when ma∣ny had disputed and spoken before him, standeth up and speaketh, and v. 12. Barnabas and Paul, after the multitude is ••••nt doth speake, which to mee is a Synodicall order, and the whole Synod, v. 28. say, It seemed good to us.

They answer. 1. Consociated Churches have some power in de∣termining of dogmaticall points, but this is no power of juris∣dictim.

The seventh Proposition to which almost all the Elders of New Eng∣land agreed, saith; The Synod bath no Church-power, but the cause enimeth with the Church. Corpus cum causa, the Church-body, and the cause which concerneth the Church-body, doe remaine together, nd therefore quaestio defertur ad Synodum, causa manet penes eccleiam, the question is brought to the Synod, the cause remaineth with the Church. Another Manuscript of Godly and learned Divines I saw, which saith; That the ministeriall power of apply∣ing of the rules of the word and Canons to persons and things from time to time, as the occasions of the Church shall require, pertaineth to, and may be exercised by each particular Church, without any necessary de∣pendance on other Churches, yet in difficill cases wee ought (say they) to consult with, and seeke advise from presbyteries and ministers of 〈◊〉〈◊〉 Churches, and give so much authoritie to a concurrence of judge∣ments as shall, and ought to be an obligation to us, not to depart from any such resolutions, as they shall make upon any consideration but where in conscience, and hence our peace with God is apparently concerned.

Answ. I perceive, 1. That our brethren cannot indure that a Synod should bee called a Church; but 1. I verily thinke that when Paul and Barnabas, Act. 15. 1, 2. had much dissention with those who taught, you must bee circumcised after the manner of Moses, that the Church of Antioch resolved to tell the Church, that is the Synod, while as they fall upon this remedy, v. 2. They determined that Paul and Barnabas and certaine other of them, 〈◊〉〈◊〉 goe up to Jerusalem unto the Apostles and Elders, about this question, that is, that the Church of Antioch, (when the subver∣ers of soules would not heare their brethren of Antioch) did

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tell the Synod convened at Jerusalem, that is, according to our ∣viours order, Ma••••••. 18. 17. they did tell the Church: and my rea∣son is, if the Church at Antioch could not satisfie the concen∣es of some who said, you must bee circumcised, else you cannx in saved, they could not, nor had they power, in that cast not to goe on, but were obliged to tell the Synod, that is, the Church, whom it concerned as well as Antioch: for if they had sent the matter to the Synod as a question, not as a cause proper to the Synod, or Church; then when the Synod had resolved the question, the cause should have returned to the Church of An∣tioch, and been determined at Antioch, as in the proper court, if that hold true, the question is deserred to the Synod, the caue re∣maineth with the body, the Church; but the cause returned never to the Church of Antioch, but both question and cause was deter∣mined by the Synodicall-Church, Act. 15 v. 22. 23, 24. and the determination of both question and cause ended in the Synod, as in a proper court, and is imposed as a commandement and a Synodicall Canon, to bee observed both by Antioch, v. 25, 26, 27, 28, 29. and other Churches, Act. 16. 4, 5. Ergo, either the Church of Antioch lost their right, and yet kept Christs order, Matth. 18. 15, 16, 17. or the question and cause in this case be∣longeth to a Synod. 2. It is said expresly, . 22. It pleased t Apostles, Elders, and the whole Church to send chosen men of their own company to Antioch, &c. What Church was this? the whole Church of ••••leevers, or the fiaternitie at Jerusalem; (say our brethren) but with leave of their godlinesse and learning no, say . 1. What reason that the Church of all beleevers men and wo∣men of Jerusalem, should de jure, have beene present to give either consent or surfrage there: because it concerned then practise and conscience, but I say it concerned as much, if not more, the conscience and practise of the Church of Antioch, if not more, for the cause was theirs (say our brethen) and cause ad corpus (say they) quaestio ad synodum, and it concerned as much the practise and conscience of all the Churches, who were to observe these decrees, Act 16. 4. 5 Act. 21. 25. yet they were not present. If the multitude of ••••leevers of Jerusalem was present, because they were 〈…〉〈…〉 to the Synod, whereas Antioch & other 〈…〉〈…〉 were nor off, were not

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present, but in their commissioners, then I say the Church •••• the multitude of Jerusalem, whose commidic••••••s were here 〈◊〉〈◊〉; I say the multitude was present uely de 〈◊〉〈◊〉 not 〈◊〉〈◊〉 nor was there more law for their presence, then or all other Churches, who also in conscience were obliged to obey the councells determinations: but I, deare a warrant that the fact of the Synod, such as was sending of the decrees and Commissioners with the decrees to Antioch, should bee ••••••••ibed to the multitude of beleevers at Jerusalem, who by no Law of God were present at the Synod, and by no Law of God 〈◊〉〈◊〉 more consent then the Church of Antioch, and were present 〈◊〉〈◊〉 〈◊〉〈◊〉, and by accident, because they dwelt in the 〈◊〉〈◊〉 where the Synod did sit, therefore say I, the 〈◊〉〈◊〉 Church in the whole Synod. 2. By what Law can Jerusalem a sister Church have influence or consent de jure, in sending binding Acts, as these were, as is cleare, v. 28. Ch. 16. 4, 5. Ch. 21. 25. to the Church of Antioch? for this is an authoritative sending of messen∣gers, and the Canons to the Church of Antioch, as is evident, v. 2 2. 3. It is utterly denied that the Church of Jerusalem, I meane the multitude of beleevers, could meet all at one Synod. 4. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 12. which is said to hold their peace, is referred to the Apostles and Elders met Synodically, v. 6. and is not the multitude of beleevers. 5. Where are these who are cal∣led Elders, not Apostles, they are ever distinguished from the Apostles, as Act. 15. 2. v. 6. v. 22. Act. 16. 4. Act. 21. 18. 25. are is no reason that they were all Elders of Jerusalem, for 〈◊〉〈◊〉 can Elders of one sister Church impose Lawes, burdens, 28 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 decrees, Ch. 16. 4. upon sister Churches? or hw can they pen canonicall Scripture joyntly with the Apo∣stles? Some of our brethren say so much of those degrees, that they obliged formally the Churches as Scriptures doe oblige: the learned Junius saith well, that the Apostles did nothing as Apostles where there was an ordinarie and established Elder∣y•••• in the Church; therefore those Elders behoved to bee the 〈◊〉〈◊〉 of Antioch, for Act. 17. v. 2. 〈…〉〈…〉 Commissioners were 〈◊〉〈◊〉 from Antioch then Paul and 〈…〉〈…〉. I thinke also the Churches of Cyria and 〈◊〉〈◊〉 〈…〉〈…〉 there, as well as Antioch, and de jure, 〈…〉〈…〉 should have beene

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there; The case was theirs every way the same with the Church of Antioch, and their soules subverted, v. 24. 6. Those who are named v. 22. Apostles, Elders, and the whole Church are called v. 25. Apostles, and Elders, and Brethren, and elsewhere al∣wayes Apostles and Elders (Elders including brethren, or the whole Church, v. 22. of some chosen men, and brethren) as Act. 13. 2. v. 6. Ch. 16. 4. Act. 21. 18. 25.

2. I desire to try what truth is here, that this Synod but power and authoritie in points dogmaticall, but no Church-power (saith the seventh proposition of the reverend and god∣ly Brethren of New England) and no power of jurisdiction, but the Church of Antioch had Church-power and power of jurisdiction to determine this cause and censure the contravee∣ners, as our Brethren say. But I assume, this Synod tooke this Church-power off their hand, and with the joynt power of their owne Commissioners sent from Antioch, v. 2. v. 22. 23. de∣termined both cause and controversie, and it never returned to any Church-Court at Antioch, as is cleare, v. 25, 26, 27, 28. Ergo, this Synod had a Church-power. 2. A power and au∣thoritie dogmaticall to determine in matters of doctrine is a Church-power proper to a Church, as is granted by our brethren, and as wee prove from, Act. 20. 29. This is a part of the over-sight committed to the Eldership of Ephesus, to take heed to men rising amongst themselves speaking perverse things, that is, teaching false doctrine; and if they watch over them, as mem∣bers of their Church (for they were v. 30. men of their owne) they were to censure them. 2. If Pergamus bee rebuked, Reel. 2. 14. 15. and threatned with the removing of their Candle∣sticke, because they had amongst them those who held the doctrine of Balaam, and the doctrine of the Nicolaitans, hated by Christ him∣selfe, and did not use the power of jurisdiction against them▪ then that Church which hath power dogmaticall to judge of doctrine, hath power also of jurisdiction to censure those who hold the false doctrine of Balaam, and v. 20. Christ saith to Thyatira. Notwithstanding I have a few things against thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because thou suff•••••• that woman Jesabel, which calleth herselfe a Prophetesse, to teach and to sedue my servants to commit fornication, and to eate things sacri∣f••••d

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to Idols. Hence I argue, what Church hath power to try the false doctrin of Jesabel, and is blamed for not censuring her, but permitteth her to teach and to seduce the servants of God, hath also power of jurisdiction against her false doctrine: this poposition I take to bee evident in those two Churches of Pergamus and Thyatira. I assume: but this Synod, Act. 15. hath authoritie and power to condemne the false doctrine taught by subverters of soules, teaching a necessitie of circumci∣sion, in the Churches of Syria, Cilicia, Antioch, &c. Act. 15. vers. 23, 24. Therefore this Synod hath power of jurisdi∣ction.

3. Every societie which hath power to lay on burdens as here this Synod hath, v. 28. and to send decrees to be observed by the Churches, as Act. 16. 4. and to send and conclude, that they observe no such thing, and that they observe such and such things, Act. 21. 25. by the power of the holy Ghost, conveened in an Assembly, 25. and judging according to Gods Word, as . 7, 8, 9, 10, 11, 12, &c. these have power of juridiction to cen∣sure the contraveners: but this Synod is such a societie, Ergo, it hath this power. The Proposition is, Matth. 18. 18. If hee re∣fuse to heare the Church, let him be to thee as a heathen and a pub∣lican; nothing can bee answered here, but because this Synod commandeth onely in a brotherly way, but by no Church-power, therefore they have no power of jurisdiction. But with reverence of these learned men, this is, petitio principii, to begge what is in question; for the words are cleare, a brotherly counsell and advise is no command, no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no decree which wee must observe, and by the observing whereof the Churches are established in the faith, as is said of these decrees, Act. 16. 4, 5. To give a brotherly counsell, such as Abigail gave to David, and a little maide gave to Namaan, is not a burden laid on by the commander; but it is said of this decree, v. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It seemed good to the holy Ghost to lay no other burden on you.

Also we do not say that power of jurisdiction is in provinci∣all or nationall Synods as in the Churches, who have power to excommunicate; for 1. this power of jurisdiction in Synods is cumulative, not privative; 2. It is in the Synod quoad actus

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imperatos, potius quam act us elicitos, according to commanded ra∣ther then to elicit acts, for the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches, doth command the Churches to use their power of jurisdiction rather then use it actually her selfe. Let me also make use of two propositions agreed upon in a Synod at New England. Their 3. proposition. The fraternitie have an authoritative con∣currence with the Preshyteny, in judiciall Acts. 4. Proposition. The fraternitie in an Organicall body, actu subordinate, id est, per mo∣dum obedientiae, in subordination by way of obedience to the Presby∣tery in such judiciall Acts, 2 Cor. 10. 6. Now if here the whole Church of Jerusalem, as they say from v. 22. was present, and joyned their authoritative concurrence to these decrees, there was here in this Synod an Organicall body of eyes, eares, and other members, that is, of Apostles, Teachers, Elders and peo∣ple, and so a formed Church by our brethrens doctrine, ••••gs, Paul and Barnabas, v. 2. being sent to this Synod by the Church of Antioch to complaine, were sent to tell the formed and or∣ganicall Churches, as it is Matth. 18 19 which is a good argu∣ment, if not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristotle saith, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2. If the Brethren here concurre as giving obedience to the Elders, and the Apostles doe here determine as Apostles and El∣ders, then the brothren in this Organicall body doe concurre to the forming of these decrees by way of obedience to the Elders Presbyters, and by the same reason the Elders concurre by way of obedience to the Apostles, for as the Elders as Elders and above the fraternitie, so the Apostles as Apostles are above the Elders: but then I much wonder how the acts are called the decrees of the Apostles and Elders joyntly, Act. 16. 4. and how the Elders of Ierusalem doe ascribe those decrees to themselves, Act. 21. 25. and how all the assembly speake as assisted by the holy Ghost, Act. 15. 28. Shall wee distinguish where the Scripture doth not onely not distinguish, but doth clearly hold forth qualitie and an identitie?

But some object, that the holy Ghost, v. 28. is the immediatly insti∣ring Apostolick Spirit and so the Apostles must here concurre in gi∣ving out those decrees as Apostles, not as ordinary Elders. 1. Is Pe∣ter and Paul alledge Scripture and testimonies of Gods Spirit in this

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Syned, as Elders, not as Apostles, then they reason in the Synod as falli∣•••• men, and men who may erre, but that is impossible; for if they 〈◊〉〈◊〉 Scripture, as men who may erre, the Scripture which they al∣••••dge 〈◊〉〈◊〉 be fallible.

Answ. Though the Apostles here reason as Elders, not as A∣pst••••s, I see no inconvenience to say they were men who might re, though as led with the holy Ghost, they could not erre in this Syned following the conduct of the holy Ghost, as is said, . 28. though the holy Ghost there bee onely the ordina∣ry holy Ghost given to all the Pastors of Christ assembled in Gods name and the authoritie of Iesus Christ, yet in this Act and as led by this Spirit, they were not fallible, neither men who could erre: for I see not how ordinary beleevers as led in such and such Acts by the holy Ghost, and under that re∣duplication can erre, for they erre as men in whom there is flesh and a body of corruption, and therefore, though both Apostles and Elders, modaliter, might erre, as Logick saith; Aposta••••s err are est possible, yet de facto, in this they could not erre, being led by the holy Ghost, v. 28. and the necessitie of their not erring is not absolute, but necessary by consequent, because the Spirit of God led them, as v. 28. But the reason is must, weake, if they might erre, Ergo, the Scripture they al∣ledge might bee fallible: for though hereticks alledge Scrip∣ture, and abuse it, and make it to bee no Scripture, but their owne fancie, while as they alledge it to establish blasphemous conclusions, yet doth it no way follow that Scripture can bee fallible, or obnoxious to error, but onely that abused and a•••• applved Scripture is not Scripture.

Object. 2. If ever the Apostles were led by an infallible spirit, 〈◊〉〈◊〉 to bee in a matter like this, which so much concerned the 〈◊〉〈◊〉 and consciences of all the Christian Churches amongst the Gen∣〈◊〉〈◊〉: Ego, in this Synod they could not bee led by a fallible spirit, but •••• an infallible, and so by an Apostolick Spirit.

Answ. I conceive the spirit which led both Apostles and El∣ders in this Synod, was an infallible Spirit, but Ergo, an im∣mediatly inspiring and Apostolick Spirit, it followeth not; yea the holy Ghost of which Luke doth speake, v. 28. as the pre∣sident and leader of this first mould of all Synods, and so the

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most perfect Synod, is never fallible, no not in the meanest be∣leever, and it were blasphemy to say the holy Ghost in any can bee obnoxious to errour; and I thinke de facto, neither A∣postles nor Elders could erre in this Synod, because, de fact, they followed the conduct of the holy Ghost, without any byas in judgement; but it followeth not, 1. that the men could not erre, because the holy Ghost leading the men could not erre, as wee answer Papists who produce this same argu∣ment to prove that generall councells, and so the Church must be infallible. 2. It followeth not, Ergo, this holy Ghost was that immediatly inspiring and Apostolick Spirit leading both Apostles and Elders, which is the question now in hand.

Object. 3. This is a patterne of all lawfull Synods, then may all law∣full Synods say; It seemed good to the holy Ghost, and to us: if there∣fore the men might erre, the leader, to wit, the holy Ghost might erre, which is absurd.

Answ. It followeth onely that all lawfull Synods should so proceed, as they may say, It seemed good to the holy Ghost and to us, and there is a wide difference betwixt Law and Fact, all are lawfull Synods conveened in the name and authoritie of Christ, and so by warrant of the holy Ghost speaking in his Word; but it followeth not (as Papists inferre, and this argument pro∣veth) that therefore all which de facto, those lawfully assem∣bled Synods doe and conclude, that they are the doings and conclusions of the holy Ghost, and that in them all, they may say, It seemed good to the holy Ghost and to us. 2. The consequence is false and blasphemous, that if all lawfully conveened Sy∣nods may not say, It seemed good to the holy Ghost and us, that therefore the holy Ghost is fallible, and may erre, but onely that men in the Synod following their owne Ghost, and spirit, can say no more but, it seemed good to our Ghost and spirit, and cannot say, it seemed good to the holy Ghost and to us: for an ordi∣nary Pastor lawfully called and preaching sound doctrine in the power and assistance of Gods spirit doth speake in that act from the holy Ghost, and yet because in other acts, where∣in with Nathan and Samuel hee may speake with his owne spi∣rit, see with his owne eyes and light, it followeth not that he

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is infallible, or that the holy Ghost is infallible.

Object 4 Is the Apostles did not conclude in this Synod, what they 〈…〉〈…〉 an Ap sa ••••k spirit, it shall follow that the holy Ghost 〈…〉〈…〉 15. 28. is not that same holy Ghost of which Peter 〈◊〉〈◊〉, 2 Pet. 1. 21. But holy men of God spake as they were moved 〈◊〉〈◊〉 Ghost, and if so, that holy Ghost which spake in the Pro∣〈◊◊〉〈◊◊〉 not also speake in the Apostles.

Answ. I see no necessitie of two holy Ghosts, 1 Cor. 12. 4. Now 〈◊〉〈◊〉 ••••••••ersities of gifts, but the same Spirit, there be divers acts of the same holy Ghost, and I willingly contend that the Sy∣nodicall acts of Apostles and Elders in this Synod, though comming from the holy Ghost assisting them as Elders in an ordinary Synod, v. 28. are different from the acts of that same holy Ghost as immediatly inspiring the Prophets and Apostles in prophecying and penning canonick Scripture; and yet there bee not two holy Ghosts, for Paul did not beleeve in Christ by that same spirit which immediatly inspired him and the rest of the Apostles and Prophets to write canonick Scripture. meane it is not the same operation of the Spirit, because Paul by the holy Ghost given to all the faithfull as Christians, and not given to them as canonicall writers, or as Apostles or im∣mediatly inspired Prophets doth beleeve in Christ, love Christ, contend for the prise of the high calling of God, as is cleare Rom. . 37, 38, 39. 1 Cor. 2. 12. 16. Phil. 3. 13. 14. 1 Cor. 9. 25. Yea Paul beleeveth not in Christ as an Apostle, but as a Chri∣stian, and yet hee beleeveth by the grace of the holy Ghost; but •••• followeth not that the same spirit which immediatly inspi∣red the Prophets doth not immediatly inspire Paul as an A∣postle, and all the rest of the Apostles.

Object. 5. These decrees, Act. 16. 4. are called the decrees of the Apo∣stles and Elders, but if the Apostles in giving out these decrees gave 〈◊〉〈◊〉 as ordinary Elders, not as Apostles, then the sense of the words, Act. 16. 4. should bee, that they were the decrees of the Elders and of the Elders, which is absued.

Answ. It followeth onely that they are the decrees of the Apostles who in that give them out as Elders, and as a part of the ordinary established Elders of Jerusalem.

Whence if Christ promise the holy Spirit to lead his Apo∣stles

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in all truth, hee promiseth also the holy Spirit to all their successors, Pastors, Teachers and Elders, not onely conveened in a Congregationall-Church, but also in a Synod, as hee maketh good his promise here, Act. 15. 28. and whereas the holy Ghost commandeth in a Synod of Apostles and Elders who are lawfully conveened, by our brethrens confession, and speaketh authoritatively Gods Word by the holy Ghost, Act. 15. 28. they cannot speake it as a counsell and brotherly ad∣vise onely, for that a brother may doe to another, a woman to a woman, Abigail to David, a maide to Naaman: wee desire a warrant from Gods Word, where an instituted societie of Pastors and Elders conveened from sundry Churches, and in that Court formally consociated and decreeing by the holy Ghost, as Act. 15. 28. against such and such heresies, shall bee no other then a counsell and advise, and no Church-com∣mandement, nor binding decree backed with this power: Hee that despiseth you, speaking by the holy Ghost, the Word of God, despiseth mee, and whether doctrines, or canons concer∣ning doctrine, comming from a lawfull Court, conveened in Christs name, have no ecclesiasticall power of spirituall juris∣diction to get obedience to their lawfull decrees; for if every one of the suffrages of Elders bee but a private counsell ha∣ving onely authoritie objective from the intrinsecall lawful∣nesse of the thing, and no authoritie officiall from the Pa∣stors, because Pastors, then the whole conclusion of the Synod shall amount to no higher rate and summe then to a meere ad∣vise and counsell. If it bee said, that when they are all united in a Synod, and speaking as assembled, Act. 15. 25. and spea∣king thus Assembled by the holy Ghost, v. 28. the authoritie is more then a counsell, yet not a power of Church-jurisdicti∣on. Then 1. give us a warrant in Gods Word, for this di∣stinction. 2. Wee aske whether this authoritie being con∣temned, the persons or Churches contemnibg it, bee under any Church-censure, or not; if they bee under a Church-cen∣sure, what is this but that the Synod hath power of censure, and so power of jurisdiction? if you say non-communion is a sufficient censure. But I pray you spare mee to examine this; 1. If the sentence of non-Communion bee a sentence

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of 〈◊〉〈◊〉. it must proceed from a judicature that hath a 〈◊〉〈◊〉 of jurisdiction, but give mee leave to say as all Church-〈◊〉〈◊〉 have and must have warrant in Gods Word, so must 〈◊〉〈◊〉, such as non-communion, for the ordinary Church punishments, such as publike rebuing have warrant in the Word, as in 1 Tim. 5. 20. and excommunication, 1 Cor. 5. 4. 〈◊〉〈◊〉 1. and the great Anathema Maranatha, 1 Cor. 16. 22. and forbearing to eate and drinke with scandalous persons, 1 Cor. 5. 10, 11. withdrawing from his company, 2 Ths. 3. 14. and I pray you where hath the Word taught us of such a bastard 〈◊〉〈◊〉-ensure, or if you will not allow it that name, a censure indicted by the Church or Churches, as is non-communion. May our brethren without Christs warrant shape any pu∣nishment equivalent to excommunication without Gods Word? 〈◊〉〈◊〉 they may as well without the Word mould us such a censure as excommunication: if they say, separation war∣renth this censure of non-communion. But 2. By what Law of God can an equall give out a sentence of non-communion a∣〈◊〉〈◊〉 an equall, an equall cannot as an equall punish, when a Christian denieth followship to another because hee is excom∣municated, hee doth not punish as an equall, for the punisher in this case denying fellowship to the excommunicated doth 〈◊〉〈◊〉 an equall, but as having authoritie from the Church, who hath given this commandement in the very sentence of communication. 1 Cor. 5. 4. compared with v. 10, 11. Separa∣tion under a great controversie, and denyed in many cases •••• the way of those who are more rigid therein, even by our 〈◊〉〈◊〉.

2. Christ, Matth. 18. 15, 16. will not have any brother, who 〈◊〉〈◊〉 but private authoritie and no Church-authoritie over a bro∣•••••••• 〈…〉〈…〉 non habet potestatem) to presently renounce 〈◊〉〈◊〉 give up all communion with his brother, though hee bee 〈◊〉〈◊〉 before two or three witnesses, and inflict on him the sentence of non-communion, while hee first tell the Church, and non-communion is inflicted on no man as if hee were a heathen

〈◊〉〈◊〉 (to speak no thing of delivering to Satan) while hee •••• conveened and judicially sentenced before the Church; 〈◊〉〈◊〉 our brethrens sentence of non-communion is in inflicted

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by an equall Church upon a ••••ster Church in a meere p•••••••• way, and by no Church-proces.

4. Non-communion, if it bee warranted by the law of ••••∣ture, as communion of equalls is, yet should wee not bee re∣fused of the like favour, when wee plead that the Law of na∣ture pleadeth for combination and communion of joynt au∣thorities of sser-Churches, in one presbytery: for if non-com∣munion of Churches bee of the law of nature, so must com∣munion of Churches, and authoritative communion, and au∣thoritative and judiciall non-communion, by natures law must be as warrantable upon the same grounds.

They 6. Object. the Apostles, were in this Synod as ordinary Elders thn, The Synod might have censured, and in case of obsina∣cie excommunicated the Apostles which were admirable.

Answ. For reukeing of Apostles wee have against Papists a memorable warrant in Paul, Gal. 2. withstanding Peter to ce face, and Peter his giving an account, Act. 11 1, 2, 3. to the Church of Jerusalem of his going in to the Gentiles, which Parker acknowledgeth against Papists and Prelats to bee a note of Peters subjection to the Church. Papists say it was Peters hu∣militie; other Papists say Peter gave but such a brotherly ac∣count to the Church, such as one brother is oblieged to give to another: also all our Divines, and those Papists who con∣tend that the Pope is inferiour to universall councels. doc with good warrant alledge that by Matth. 18. Peter is subjected to the Church-censures, if hee sinn against his brother, and therefore we doubt not, but the Church hath, jus, law to excommunicate the Apostles, in case of obstinacie, and would have used this power i Judas had lived now when the power of excommu∣nication was in vigor; but wee say withall, de facto, the su∣position was unpossible in respect that continued and habi∣tuall obstinacie, and flagitious and atocious scandals deser∣ving excommunication, were inconsistent with that measure of the holy Spirit bestowed upon those Catholick Organs and vessels of mercy: but this exempteth the Apostles from act all excommunication, de facto, but is our brethren ex••••pt them, a jure, from the Law, they transforme the Apostles into Popes, above all Law, which wee cannot doe, Apostolick eminencie

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doth 〈…〉〈…〉 neither Peter nor Paul to bee above either the 〈…〉〈…〉 the 〈◊〉〈◊〉 Law, or the positive Lawes gi∣〈…〉〈…〉 One doth wittily say on these 〈…〉〈…〉 Matth. 8. 15. The Pope is either a 〈…〉〈…〉 if hee bee a brother offending, 〈…〉〈…〉 complaine of him to the Church, 〈…〉〈…〉 bee no brother, there's an end 〈…〉〈…〉 his father, and never after this 〈…〉〈…〉

〈…〉〈…〉 in a Synod as Apostles, doth not 〈…〉〈…〉 in Apostolick acts could not use Sy∣〈…〉〈…〉 others; 1. Because Daniel, 9. 2. 〈…〉〈…〉 understood by books the num∣〈…〉〈…〉 Lord came to Jeremiah the 〈…〉〈…〉 Paul. 1 Cor. 1. 1. and Timothi∣〈…〉〈…〉 and 〈◊〉〈◊〉, 1 Thess. 1. 1. and 3. The 〈…〉〈…〉, and yet ophts and Apostles were immedi∣〈…〉〈…〉 which they ••••ote and spake.

Answ. 1. Daniel ••••d the Prophecie of Jeremiah, and the Pro∣〈◊〉〈◊〉 the books of Moses, and the Apostles read the old Testament, 〈◊〉〈◊〉 and Paul read eathen Poets, and citeth them, Act. 17. 〈◊〉〈◊〉. Ti. 1. 12. and maketh them Scripture.

2. But the question is now, if as Prophets and immediatly in∣•••••• Prophets and Apostles they did so consult with Scripture which they reade, as they made any thing canonik Scripture upon 〈◊〉〈◊〉 medium, and formall reason, because they did read it, 〈◊〉〈◊〉 it out of bookes, and not because the immediate i••••piration of the holy Ghost taught them, what they should 〈◊〉〈◊〉 canonick Scripture. Suppone a sentence of a eathen 〈◊〉〈◊〉 suppone this, that Paul left his cloake at Tros, not the ••••••wledge of sense, not naturall reason, not experience, none •••• these can bee a formall medium, a formall meane to make scripture but as, (thus saith Jehovah in his word) is the formall reason why the Church beleeveth the Scripture to be the Word •••• God, so the formall reason that maketh Prophets and Apo∣stles to put downe any truth, as that which is formally cano∣nicall scripture, whether it bee a supernaturall truth, as, the 〈◊〉〈◊〉 was made flesh, or a morall truth, as, Children obey your 〈◊〉〈◊〉, or a naturall truth, as The Oxe knoweth his owner, or

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an experienced truth, as make not friendship with an angry 〈◊〉〈◊〉 a truth of heathen moralitie, as, mee are the off-spring of God, or a truth of sense, Paul lest his cloke at Toas, I say the 〈◊〉〈◊〉, formall reason that maketh it divine and Scripturall truth is the immediate inspiration of God, therefore though 〈◊〉〈◊〉 learned by bookes that the captivitie should indure seventi. yeares, yet his light by reading made it not formally Scripture, but Daniels putting it in the Canon by the immediat actir, impulsion, and inspiration of the holy Spirit; and though Matthew did read in Esaiah, A Virgin shall conceive and beared Sonne, yet Matthew maketh it not a part of the New Testa∣ment, because Esaiah said it, but because the holy Ghost did im∣diatly suggest it to him, as a divine truth: for a holy man might draw out of the Old and New Testament a Chapter of orthodox truths, all in Scripture words, and beleeve them to bee Gods truth, yet that Chapter should not formally bee the Scriptur. of God, because though the Author did write it by the light of faith, yet the Propheticall and Apostolicall spirit did not suggest it and inspire it to the author. I know some School. Papists have a distinction here. They say there bee some se∣pernaturall truths in Scriptures, as predictions of things that tall out by the mediation of contingent causes, and the supernaturall mysteries of the Gospell, as that Achab shall bee killed in the wars, the Messiah shall bee borne, &c. Christ came to 〈◊〉〈◊〉 sinners, and those were written by the immediatly inspiring Spirit: others were but historicall and naturall truths of fact, as that Paul wrought miracles, that hee left his cleake at Troas, and these latter are written by an inferior spirit, the assisting, not the immediatly inspiring Spirit, and by this latter spirit (say they) much of Scripture was written; and from this as∣sisting Spirit commeth the traditions of the Church (say they) and the decrees of Popes and councells; and this holy Spirit though infallible, may and doth use disputation, consultations, coun∣cells of Doctors, reading; but wee answer that what coun∣sells determin by an assisting spirit is not Scripture, nor yet m-ply infallible, nor doth Daniel advise with Jeremialis writing what hee shall put downe as Scripture, nor Paul with Sosh••••••••, with Timothy and Silvamus, what hee shall write as Canonick Scripture in his Epistles, for then as the decrees of the coun∣〈◊〉〈◊〉

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at Jerusalem are called the decrees of the Apostles and Elders and this decree which commeth from the Apostles and Elders as∣semled with one accord, and speaking with joynt suffrages from the holy Ghost, v. 7, 8 9, 10, &c. v. 28. as collaterall authors of the decree, is the conclusion of Apostles and Elders; so also should the prophcie of Daniel, at least the first two verses of the ninth chapter, bee a part of Daniel, and a part of Jeremihs prophe∣cie, and Pauls Epistles to the Corinthians should bee the Epistle of Paul and Ssthees, and his Epistles to the Colossians, and Thes∣sahian, the Epistles of Paul, of Timothy, of Silvanus, whereas Sosthenes, Timothy, Silvanus were not immediatly inspired col∣laterall writers of these Epistles with Paul, but onely joyners with him in the salutation.

The erring and scandalous Churches are in a hard condition, if they cannot bee edified by the power of jurisdiction in pres∣byteries.

Object. But it never or seldome in a century falleth out, that a Church is to bee excommunicated, and Christ hath provided Lawes for things onely that fall out ordinarily.

Answ. It is true, wee see not how an whole Church can bee formally convented, accused, excommunicated, as one or two brethren may bee, in respect all are seldome or never deserted of God to fall into an atrocious scandall, and wilful obstinacie, yet this freeth them not from the Law: as suppose in a Con∣gregation of a thousand, if five hundreth bee involved in li∣bertinisme, are they freed, because they are a multitude, from Christs Law? or from some positive punishment by analogie answering to excommunication? 2. The Eldership of a Con∣gregation being three onely, doth not seldome scandalously of∣fend, and are they under no power under heaven? The people may withdraw from them saith the Synod of New England, what then? so may I withdraw from any who walketh inordinately, 2. Thes. 3. 14. 15. (3) It is not well said that Christ giveth no Lawes for sinnes that seldome fall out. What say you of Ana∣thema Maranatha, 1 Cor. 16. 22. to bee used against an Apostate from the faith, and against such as fall into the sinne against the holy Ghost? I thinke visible professors capable both of the nne and the censure, yet I thinke it falleth seldome out, it

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fell seldome but that an Apostle was to bee rebuked, ha Paul then no law to rebuke Peter. Gal. 2.

Object. 2. A Synod or presbytery may prnounce the d••••d∣full sentence of non-communion against persons and Churches 〈…〉〈…〉.

Answ. But I aske, where is the power, and institution from Christ, that one private man, as hee may counsell his bro∣ther, so hee may by our brethrens grounds, pronounce this sentence.

Object. 3. One private man may not doe it, to a whole Church, •••• a classicall Presbytery and a Synod hath more authoritie over him, then hee hath over them.

Answ. One private man may rebuke another, yea bee may plead with his mother the whole Church, that hee liveth in, for her whoredomes, Hos. 2. 2. But if hee justly plead and his mother will not heare, may hee not separate? Our brethren of New Eng∣land, I thinke, shall bee his warrant to separate; for their sixth Synodicall proposition saith, the fraternitie, and people are to separate from the Eldership, after they refuse wholesome counsell. Now what Scripture warranteth twenty to withdraw and separate, shall also warrant ten, and five, and one, for no reason that if twentie bee carelesse of their salvation in the dutie of separation, and shall not separate, that one man shall not separate; because a multitude doth evill, I am not to doe evill with them.

Object. 4. But a Synod or a classicall presbytery hath more 〈◊〉〈◊〉 and authoritie, then one private man, or one single Congregati∣on. 1. Because they are a company of Elders, to whom, as to the Priests of the Lord, whose lips should preserve knowledge, the ••••yes of know∣ledge, and consequently a power and Synodicall authoritie is given, though they have no power of jurisdiction. 2. Because as a private mans power is inferiour to a Pastors, so is the power of classicall and Synodioall meeting of Elders above a man, or a single congregation; and a Synod, in dogmaticall power, ariseth so higher then these, •••• divine institution doth fall upon it.

Answ. The power of order and the key of knowledge doth elevate a Pastor, whose lippes doth preserve knowledge, above a pri∣vate Christian, yea as I conceive above a multitude of beleevers; but I would know if a Synods dogmaticall power bee above the power of single congregations; I thinke it is not, by our bre∣threns

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enents, for they say expresly a 1.4 that every particular 〈…〉〈…〉, jus, to decide dogmaticall points, and this ight the Church of Antioch had, Act. 15. and laboured to end that 〈…〉〈…〉 in her selfe, which sheweth that they had right and we, but they had not habilitie, and therefore in that case, they 〈…〉〈…〉, light and advise from other Churches, and they say b 1.5 The cniociation of Churches into classes and Synods, wee 〈◊〉〈◊〉 to bee lawfull, and in some cases necessary; as namely in things 〈…〉〈…〉 not peculiar to one Church, but common to all. And likewise when a Church is not able to end any matter, that concernes onely them∣selves, the they are to seek advise & counsell from neighbour Churches: hence the power of Synods is only by way of counsel and advise, & a Pastors advise is but an advise, & he giveth not his advise, virtute 〈◊〉〈◊〉, as he is a Pastor, for then his advise should bee pastorall and auth••••itative, and proceeding from the power of order, though not from the power of jurisdiction; hee onely giveth his advise as a gifted and inlightned man, and so, to my poore know∣ledge, two hundreth, five hundreth holy and learned Pastors de∣termining in a Synod any dogmaticall point, they sit all there not as in a court, not as Pastors, for then their Decrees should have pastorall authoritie, and some power formally ministeriall to determine, yea and to sway, in a ministeriall way, by power of the keyes of knowledge, all the inferiour Churches, whom the de∣cree concerneth, even as the Eldership of Pergmus, which to our brethren is a congregationall Church, doth decree by the dog∣maticall power of the keyes of knowledge that the doctrine of Balaam is a false doctrine, therefore they sit there as gifted Christians, and so have no Church-power more then a private brother or sister of the Congregation hath toward, or over another: for though a multitude of counselling and advising friends be sa∣fer and more effectuall to give light, then a counselling friend, yet are they but a multitude of counselling friends, and the result of all counselling and advising men doth never rise higher then a counsell and advise, and can never amount to the nature of a command: as twenty sch••••••-fellowes, suppose as udent and wise as the twentie masters of an Universitie, if these twentie schoole-fellowes give their advise and counsell 〈◊〉〈◊〉 a weightie businesse that concerneth the practise and

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obedience of all the students, the result of their counsell and advise can never bee more then an advise, and cannot amount to the same determination of the twentie masters of the Uni∣versitie, the result of whose determination is a soveraigne com∣mandement and an authoritative and judiciall decree and sta∣tute to all the whole Universitie. 2. Whereas these Godly bre∣thren say the power of Synods in things which belong to particular Churches is but a counsell and advise, they should have told their mind, whether or no the Synod hath more then advise and counsell in things that are not peculiar to one Church, but common to all the Churches in that bounds, for it would seeme that a Synod is a colledge of commanders in dogmaticall points, that doe equally concerne all Churches (this should have beenespoken to) though in those things which are peculiar to each parti∣cular Church, they bee but a colledge of friendly advisers and counsellers.

2. If a Synod bee but a societie of counsellers, they have no more any authoritative power to pronounce the sentence of non-communion, against any single Congregation or private man, then a private man or a single Congregation hath au∣thoritative power to pronounce that sentence against them: but 3. You make the Synodicall power so above the power of private Christians in counselling, as that this Synodicall power is of divine institution, as you say, but let me aske what to doe? to counsell and advise onely? then that power of counselling in Abigail to David, in one brother or sister to another brother and sister is of divine institution, warranted by the Law of na∣ture, Levit. 19. 18. by the Law of charitie, by the communion of Saints, Col. 3. 15. 1 Thes. 5. 14. Heb. 3. 13. Heb. 10. 24. Mal. 3. 16. Zach. 8. 21, 22, 23. for there is a divine institution, for one brother to counsell and teach another. But if our brethren give a positive power to a Synod, to advise and counsell, which private Christians have not, then this Synodicall power shall not bee different from the power of private Christians gradu∣ally onely, as a lesser power to advise differeth from a greater power, but specifically and in nature. And indeed some of our brethren teach so, though I doubt if their brethren will returne them thankes; for this way, which to me is doubtsome. For

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then the members of the Synod at Jerusalem, seeme to mee, to bee more then counsellers, and there must bee a positive institu∣tion by our brethrens grounds to warrant a power Synodicall sentially different from a Church-power, and essentially above it: for wee teach that because a congregation is a part of a classicall Church, and a classicall Church a part of a provinciall Church, that this power in Congregations, Presbyteries, and Synods differ onely gradually, in more or lesse extention, and by the way.

Whereas some derive all Church-power from a single con∣gregation to presbyteries and classes, ascendendo, by ascending, * 1.6 others derive it from presbyteries to a Congregation, de∣scendendo, yea and some from the Catholick visible Church to na∣tionall assemblies, and from nationall assemblies to provinciall Synods, and from Synods to Presbyteries, from Presbyteries to Congregations; I, with reverence of the learneder, doe here con∣ceive, that there is no such cursory derivation to bee dreamed of; but because the Catholick visible Church is the great organi∣call body whereof Christ Jesus God blessed for ever is head and King, & it is toum integrale, therefore there is no derivation ei∣ther by climbing up staires, or going downe, but Jesus Christ hath communicated his power to this great politicall body, and all its parts immediatly; to a Congregation hee hath gi∣ven, by an immediat flux from himselfe, a politicall Church power intrinsecally in it, derived from none but immediately from Jesus Christ, and the object of this power is those things that concerne a Congregation; and that same head and Lord hath given immediatly an intrinsecall power to the Presbytery, in things that are purely classicall, and that without either the intervening derivation of either a Congregation that is infe∣rior to the Presbytery, by ascending, or without any derivative flux of a Synodicall, nationall or Catholick visible Church, by de∣scending; and the like immediatly conveyed power politicall commeth from this glorious head to a Synodicall, or nationall, or the Catholick visible Church, and the reason is, the very nature of the visible Church which is totum integrale, a great integrall in∣tire body, now we know that life commeth to the thighes im∣mediatly from the soule, neither by derivation from the feet

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and legs, by way of ascending, nor yet from the armes, breas, and shoulders, by descending. I deny not but here there may bee in other considerations, some order; as, if you aske which is t•••• first Church; I answer with these distinctions of primatus, firstnesse.

1. The first Church, by way of constitution, is a congregation, * 1.7 in the family of Adam and E••••.

2. The first Church, by way of divine intention, is the Catholick Church.

Hence secondly, The first Church, by generation, or the order of generation, and so the lesse perfit, is a Congregation, and here is an ascension still from the part to the whole, from a Congrega∣tion to a Presbytery, from thence to a provinciall Church, from thence to a nationall, from thence to the Catholick Church.

And the first Church by way of perfection, is that Catholick Queen * 1.8 and Spouse which Christ is to present to the Father, without sp•••• or wrinkle, and all parts are for this perfect whole, all the mi∣nistery, ordinances, the dispensation of the worke of redemp∣tion, Christ, his death, resurrection, intercession, &c. are for this as the end, the perfectum totum, Ephes. 5. 25, 26. Ephes. 4. 11. 12. 13. 1 Cor. 15. 23, 24.

Hence thirdly, if wee regard the order of operation; The Congre∣gation * 1.9 is primum movens, and primum operans, for all the moti∣ons of the Catholick-Church beginneth at the inferior wheeles and at the lower spikes, if a generall councell bee to inact any thing, motions must begin at the single Congregation at An∣tioch, at Jerusalem, and from thence ascend to a Preshytery, and from thence a nationall Church is to send their Commissioners to act in a Catholick councell, though if wee looke to the power it selfe, it is intrinsecally in the whole and in every part of the Catholick Church.

The fourth distinction considerable here is, that wee are to regard either,

1. The order of nature,Or 1. The order of the inhesion of this power.
or 2. The order of time.Or 2. Of the reall derivation of 〈◊〉〈◊〉 power.

If wee respect the order of nature, the power, by order of na∣ture, is given by Christ immediatly, first to the whole Catholick

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Church, as is proved before at length, and by this order of na∣t•••• inhereth first in the whole Catholick Church, as mans or∣ganized intire whole body is, by natures order, the first adequat and principall subject of life and the reasonable soule, not this •••• this part, but in regard of order of time, or reall derivation of 〈◊〉〈◊〉, this whole power is immediatly conferred by Jesus Christ on the whole Catholicke visible Church, and to every part of it, and any reall derivation of power from one part of the Catho∣lick Church to another by ascension or descension is not to bee dreamed of here. As Commissioners of cities and shires have from those cities and shires who choosed them a virtuall power Parliamentary, yet is it not formally a power Parliamentary while the Parliament receive them as formall members, and then, by Law of the State, there falleth on them a formally parliamentall power: so Commissioners have from their Chur∣ches which sent them, onely a virtuall or radicall power, but they have never a formally Synodicall power, by virtue of a di∣vine institution, while they bee convened in Christs name Syn dically. It is true, the members of a generall councell de∣rive their virtuall power to voyce, and conclude from the na∣••••••nll Church that sent them to the councell, but give me leave, this is but a derived power of membership making them fit to bee incorporated in a Synod, but being once incorporated, they have by their power of order, and by Christs immediate institution, a power immediatly given by Christ, in whose ames they conveene, to voyce and conclude as a formall coun∣••••••, and to say, It seemed good to the holy Ghost and to us; they can∣not say, 〈◊〉〈◊〉 good to the Churches that sent us.

The 5. distinction is, that the power is considered either exercised ordinarily, or 2. occasionally. In regard of the ••••mer ordinary power is seated collaterally in the Congre∣gation and Presbytery, in each according to its proportion of power, but because the power is compleater in the Presby∣••••, which is a compleat body, and lesse compleatly in the Congregation, which is lesse compleat, it is more principally seated in the Presbytery; in regard of the latter Synods are the first subject of the occasionall Church-power, in things which e in common belong to many Presbyteries, or to a nationall-

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Church. But to returne, if the Synodicall power bee different in essence and nature and not gradually onely, from the coun∣sell and advise of Christians, then, first, it is not a determination that bindeth, by way of counsell and brotherly advise onely, but under some higher consideration, which is as like a Church-re∣lation of Church-power, as any thing can bee, seeing here bee Pa∣stors acting as Pastors; 2. formally gathered in a councell; 3. speaking Gods Word; 4. by the holy Ghost. But this shall bee against the Church-government of New England. a 1.10 2. If it bee essentially different from an advise and councell and warranted by divine institution, why doe not our brethen give us Scrip∣ture for it? for if they give us Act. 15. then can they not say that the Apostles in this Synod did determine and voyce as A∣postles by an Apostolick, and immediatly inspiring Spirit, for the spirit Synodicall is a spirit imitable and a rule of per∣tually induring moralitie in all Synods, and must leade us, for an Apostolick spirit is not now in the world.

3. As they require a positive divine institution, for the frame of a Presbyteriall Church in power above a Congregation, and will not bee satisfied with the light of nature, which upon the supposall of a spirituall government instituted by Christ in a Congregation which is a part, may clearely, by the hand, lead us to the inlarging of that same spirituall government in the whole, that is, to a number of consociated Churches which are all interessed, as one common societie in a common govern∣ment, so they must make out, for their Synod endued with dogmaticall power a positive divine institution.

4. We desire a warrant from the Word why a colledge of Pa∣stors determining by the Word of God as Pastors having pow∣er of order and acting in a colledge according to that power, should not bee a formall and ordinary great Presbytery.

5. How can they, by our brethrens determination, exercise such pastorall acts out of their owne Congregations towards those Churches to which they have no pastorall relation, virtute potestatis ordinis?

6. How can the wisedome of Christ, (who provideth that his servants bee not despised, but that despisers in a Church way should bee censured, 1 Tim. 1. 19, 20.) cloth his messengers

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in a Synod with a power dogmaticall and deny all power of i••••••diction to them, upon the supposall that their determi∣nations be rejected? I feare there bee something under this, that none are to bee censured or delivered to Satan for hete∣rodox opinions, except they erre in points fundamentall.

But farther it may bee made good that a power dogmaticall is not different in nature from a power of jurisdiction, for we read not of any societie that hath power to meet to make Lawes and decrees, which have not power also to backe their decrees with punishments: if the Jewish Synedry might meet to declare judicially what was Gods Law, in point of conscience, and what not, and to tie men to it, they had power to conveene and make Lawes, farre more may they punish contraveners of the Law, for a nomothetick power in a societie which is the greater power and is in the fountaine, must presuppose in the societie the lesse power, which is to punish, and the power of pu∣nishing is in the inferior judicature, so a nomothetick power mi∣nisteriall cannot want a power of censuring. It is true, a single Pastor may ministerially give out commandements in the au∣thoritie of Christ, but hee cannot his alone censure or ex∣communicate the contraveners of those commandements, but it followeth well in an assembly hee hath power to censure and excommunicate, now here Pastors and Elders are in an assem∣bly.

It is objected; Pastors in a Synod have no jurisdiction as Pa∣sters; for what they doe as Pastors that they may doe there alone, and on; of a Synod: but they doe not, nor cannot determine and give out Canons there alone, and they cannot there alone determine juridically; therefore they doe not wholly and poorely as Pastors in relation to those Churches, give out these decrees, yet doe they not give out the decrees as privite men wholly, but in some pastor all relation, for Pastors as Pa∣stors have something peculiar to them in all Churches whither they come to preach so as a speciall blessing followeth on their labours, though they be not Pastors in relation to all the Churches they come to, even as a Sermon on the Lords day is instamped with a more speciall blessing b••••••use of Gods institution imprinted on the day, then a Sermon preach∣ed in another day.

Answ. This argument is much for us, it is proper to acts of

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jurisdiction ecclesiasticall that they cannot bee exercised by one onely, but must bee exercised by a societie, now a Pastor as a Pastor his alone without any collaterally joyned with him ex∣erciseth his pastorall acts of preaching and of administrating the Sacraments, but those who give out those decrees, cannot give them out Synodically, but in a Synod and Court-wayes as forensicall decrees, and so in a juridicall way, and because Pa∣stors, whither so ever they come, doe remaine Pastors. 1. The Apostles are not in this Synod as Apostles, Secondly, nor yet as gifted Christians to give their counsell and advise; nor, thirdly (as this answerer granteth) meerely as Pastors, then it must follow that, fourthly, they are here as such pastors con∣veened Synodically, by divine institution, and that this is the patterne of a Synod.

Object. 2. But there is no censuring of persons for scandalls in this meeting, because there is nothing here but a doctrinall declaration of the falsehood of their opinion who taught a necessitie of circumcision; and that all is done by way of doctrine and by power of the Keyes of knowledge, not of jurisdiction, is cleare from the end of this meeting, Act. 5. 2. Paul and Barnabas were sent from the Church of Antioc unto Jerusalem unto the Apostles and Elders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concerning this question, and v. 6. the Apostles and Elders came to∣gether to consider, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of this matter, consideration of * 1.11 questions being the end of the Synod is a thing belonging to doctrinal power meerely, so Mr. Mather.

Answ. 1. It is false that there is no censuring of persons here, for to say nothing that Peter accuseth those of the wrong side as personally present at the Synod, either being summoned or comming thither by appeale, v. 10. Now therefore why tempt ye God to put a yoake upon the necke of the Discip'es, &c. which reproofe comming from one man onely, cannot be called a Synodicall reproofe; It is more then evident that the publick Synodicall censure of rebuke is put upon those who held and urged the necessitie of circumcision, and why not excommunication also in case of obstinacy? for the Synodicall censure of a publick Sy∣nodicall rebuke is onely gradually different, not specifically from excommunication and both must proceed from one and the same power? Now the Synodicall censure is evident in the

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Text, v. 24. certaine went out from us, (so it is cleare they preten∣ded they were in this point followers of the Apostles) and Lo∣rinus thinketh that some deemed them schismaticks.

2. They have troubled you with words; Lorinus citeth the Sy∣〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vedalacachum, they have terrified you, as if your salvation were not sure, except you keepe Moses his Law of ceremonies and the morall Law. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, destraying by false arguments your soules, it is a word con∣trary to building up in sound knowledge (as Aristotle taketh * 1.12 the word) saying that you must bee circumcised and keepe the Law. 4. They abused the name of the Apostles as having an Aposto∣lick commandement, and so a divine warrant for their false doctrine, and therefore are they refuted as liars, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence it is cleare they did labour to prove a necessitie of cir∣cumcision not onely from the old Testament and an expresse divine Law, but also from the authoritie of the Apostles, which was manifestly false; out of which I argue thus. If the Apostles doe not onely in a doctrinall way refute a false do∣ctrine in this Synod, but also in a Church-way, and by a juri∣dicall power rebuke and Synodically charge the authors, as suberters of soules, and liars, then they doe not onely use a meere doctrinall power in this Synod, but also a juridicall power: but the former is true: Ergo, so is the latter. 2. Ob∣serve two things in these obtruders of circumcision. First, the error of their judgement. It is more then apparent, that they had a heterodox and erroneous opinion of God and his worship, and the way of salvation, as is cleare, Act. 15. 1. And certaine men which came downe from Judea, taught the brethren, (and said) except yee bee circumcised after the manner of Moses, yee cannot bee saved. This doctrine is clearely refuted both by Pe∣ter v. 10. That yoake of the Law wee disclaime, there is a way of salva∣tion without that yoake, v. 11. But wee beleeve that through the grace of the Lord Jesus, wee shall bee saved as they, and it is synodically refuted, v. 24. wee gave no such commandement, it is not the mind of us the Apostles of the Lord that you keepe Moses Law, as you hope to bee saved; there was for this error in their judgement requi∣red a doctrinall or dogmaticall power, and this the Synod used. 2. Besides this erroneous opinion in their judgement,

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there was another fault and scandall that the Synod was to censure, to wit, their obtruding of their false way up∣on the soules and consciences of the Churches, as vers. 1 They taught the brethren this false doctrine. 2. That they wilfully and obstinately did hold this opinion, and rai∣sed a Schisme in the Courch, v. 2. wherefore Paul and Barna∣bas had no small 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dissention, (the word sig∣nifieth sedition which was raised by those who held that erroneous opinion) and great disputation with them. 3. They laid a yoake upon the brethren, v. 10. and v. 7. They made great disputation against the Apostles, and v. 24. They trou∣bled the brethren and perverted their soules. This was not simply an heterodox opinion which is the materiall part of a heresie, but had something of the formall part of an heresie, to wit, some degrees of pertinacie, of brutish and blind zeale, even to the troubling and perverting of the soules of the Churches, while as they would make disciples to themselves, and lead away soules from the simplicitie of the Gospell; now the Synod doth not helpe this latter simply, in a Synodicall way, by a dog∣maticall and doctrinall power, but by an authoritie Synodi∣call, and therefore they authoritatively rebuke them, as sub∣verters of soules; and whereas these teachers laid on an unjust yoake to keepe Moses his Law upon the Churches, v. 10. the Synod by their ecclesiasticall and juridicall authoritie doth free the Churches of that yoake, and they say in their decree. v. 28. It seemed good to the holy Ghost and to us, (not to lay the yoake of Moses his Law on you, as those who trouble you have done) to lay upon you no greater burden, then these necessary things, &c. now if there had beene nothing to doe but to resolve the question, if this had beene the totall and adequat end of the Synod, in a meere doctrinall way to resolve the question, Whe∣ther must wee bee circumcised, and keepe the Law morall and cere∣moniall of Moses, upon necessitie of salvation, as the argument of our brethren contendeth; Peter, v. 10. 11. made a cleare issue of the question, We are saved by the grace of God, both ••••nes and Gentiles, and it is to tempt God to lay the yoake of the Law of Moses upon the brethren; the resolving of that question is the end of the Synod, but not the adequat end, for here that,

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not onely the doctrinall power was to bee used, but beside that, 1. the schisme was to bee removed, and the authoritie of the Synod to bee used against the wilfulnesse and obstinacie of those obtruders of circumcision, in rebuking them as perverters of soules. 2. For the scandall which might have been taken if the Gentiles should have eaten blood and things strangled, and meats of∣fered to idols, and therefore the Apostles and Elders behoved, as a conveened Synod to forbid a grievous scandall and a spiritu∣all homicide against the Law of nature, to wit, that the Gen∣tiles for feare of scandalizing weake. beleevers amongst the Jewes, should abstaine from the practise of some things at this time meerely indifferent in their nature, though not indifferent in their use, such as were to eate things offered to idols, things stran∣gled and blood: and whereas our brethren, 3. Object, If the Apostles did any thing more then might have been done by private Pastors out of a Synod, it was meerely Apostolicall, and the Elders did but assent to the Apostles Apostolicall determination; and every one did here, A∣postles, Elders, and Brethren, more suo, Apostles as Apostles, El∣ders and Brethren as Elders and Brethren, after their manner as con∣senters to the Apostles, but other wayes it is a begging of the question, for to say the Apostles and Elders, rebuked Synodically the obtruders of circumcision, its but said, because one Pastor might have rebuked those obtruders; for the specification of actions must not bee taken from their efficient causes, but from their formall objects, therefore this is no good consequence, the Synod rebuked those obtruders, Ergo, the Sy∣nod rebuked them as a Synod, and by a power of jurisdiction, it fol∣loweth not, for Paul, Gal. 2. rebuked Peter; Ergo, Paul had a power of jurisdiction over Peter. I thinke your selves will deny this conse∣quence.

I Answer, 1. These two answers are contradictory, and sheweth that our brethren are not true to their owne princi∣ples, for sometime they say the Apostles gave out this decree as Apostles, and sometime there is nothing here done by a meere doctrinall power, such as Paul had over Peter, or one single Pastor hath over another, now it is sure that Paul had no Apo∣stolick, power over Peter, and that one Pastor have not Apostolick power over another. 2. When our brethren say here that the Apostles as Apostles by an infallible spirit gave out this Decree,

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they doe in this helpe the Papists, as Bellarmine, Becanus, Gr••••∣rut, and in particular the Jesuit a 1.13 Lorinus, who saith, decrum authenticum cujus inspirator spiritus sanct, and so saith b 1.14 Cor∣nelius a lapide, visim est nob is inspiratis & decretis a Spiritu sanctus, therefore saith hee the councell cannot erre, and so c 1.15 Salme∣ron and d 1.16 Cajetan say, and expresly e 1.17 Stapleton saith this Apostosack definition flowed from the instinct of the holy Ghost; obser∣vandum (saith Stapleton) quanta habenda sit ecclesiae definienth au∣thorits; hence our brether here must yeeld either that all Sy∣nods are infallible, as Papists say, this Synod the patterne of all Synods being concluded by an Apostolick spirit could not erre, and so neither can councells erre, or they must with So∣cinians and Arminians say there is no warrant for Synods here at all. And certainly though wee judge our brethren as farre from Popery and Socinianisme, as they thinke wee detest Anti-Christian Presbytery, yet if this Synod bee concluded by an Apostolick spirit, it is no warrant to bee imitated by the Churches, and wee have no ground hence, for lawfull Synods. Whittakerus, Calvin, Beza, Luther, and all our Divines do all al∣ledge this place as a pregnant ground not of Apostolick, but of ordinary and constant Synods to the end of the world; and f 1.18 Dio∣datus, good to the holy Ghost) because they did treat of ecclesiasticall re∣ders concerning the quietnes and order of the Church, wherein ecclesiasti∣call authoritie hath place, the Assembly used this tearme, it seemed good to us, which is not used, neither in articles of faith, nor in the com∣mandements which meerely concerned the conscience: and to shew that authoritie was with holy reason and wisedome, there is added, and to the holy Ghost, who guided the Apostles in these outward things also, 1. Cer. 7. 25. 40.

2. If our brethren meane that the Elders and brethren were in this Apostolick and immediatly inspired Synodicall deter∣mination, not as collaterall penners of Scriptures joyned with the Apostles, but onely as consenters and as consenters by power of an ordinary holy Ghost working consent in them, more suo, according to their capacitie as ordinary Elders. 1. They yet more helpe the Papists because they must say one∣ly Apostles, and so onely their successors; the Prelates had definitive voices in this Synod, the Presbyters and Brethren did

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no more then Papists and Prelates say Presbyters did in gene∣rall councells of old, and therefore the Presbyter is to sub∣scribe, Ego, A. N. Presbyter consentiens subseribo, whereas the Prelate subscribed (say they) Ego, A. B. Episcopus definiens sub∣scribo; wee crave a warrant in Gods Word to make an Apostle or a Prelate a Synodicall definer, having a definitive voyce, and the Elder Brother, or Presbyter to have a consultative voyce, for here all the multitude (if there was a multitude present) doe make Synodicall decrees by consulting and consenting, yea all the nation may come to a nationall Synod, and both reason, dispute, and consent, because matters of doctrine and government of the Church concerneth all, therefore all have an interest of presence, and all have an interest of reasoning; and 3. by consequent all have an interest of consenting; yea of pro∣testing on the contrary, if the Synod determine any thing a∣gainst the Word of God. If they say there is a threeford con∣sent in this Synod, 1. an Apostolicall, 2. a second Synodicall a∣greeing to Elders as Elders, and a third, that of the people, or a popular; What a mixt Synod shall this be? but 1. then as the Epi∣stle to the Tlxssalonians is called the Epistle of Paul, not the Epi∣stle of Silvanus and Timotheus, though Silvanus and Timotheus did consent, so these (dogmata) or decrees should not be called the decrees of the Apostles and Elders, as they are called, Act. 16. 4. Act. 15. 6. Act. 21. 25. but onely the decrees of the Apostles; seeing the Elders did onely consent, and had no definitive in∣fluence in making the decree, by this doctrine, as Silvanus and Timotheus were not joynt pen-men of Scripture with Paul.

3. When as it is said the specification of actions must not bee taken from the efficient cause, but from the formall object, and all that a done in this Synod might have beene done by a single Pastor.

I answer, wee doe not fetch the specification of this rebuke and of these decrees from the efficient causes, but from the for∣mall object, for an Apostle might his alone have rebuked these obtruders of circumcision, and made this decree materialiter, for Paul did, more his alone then this, when hee wrote the Eistle to the Romans, but yet one Pastor could not have Syno∣dically rebuked, and given out a decree formally Synodicall,

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laying an Ecclesiasticall tie on moe Churches then one, there is great ods to doe one and the same action formally, and to doe the same action materially, and I beleeve though actions have not, by good logick, their totall specification from their effi∣cient cause, yet that ordinances of God as lawfull have their spe∣cification from the efficient causes in part our brethren cannot deny. For what made the difference betwixt Aaron his fire offe∣red to the Lord, and Nadab and Abihu their strange and un∣lawfull fire, that they offered to the Lord, but that the on fire had God for its author, the other had men, and the like I say of Gods feasts, and the feasts devised by Jeroboam, else if a woman preach and administrate the Lords Supper in the Church, that preaching and sacrament administrated by her should not have a different specification and essence, if wee speake morally or Theologically, from that same very preaching and celebration of the Supper performed in the Church by a lawfull Pastor; it is (as I conceive) of the essence of an action Synodicall (I say not its totall essence) that it cannot bee performed by one in a Church-way, and with an ecclesiasticall tie, but it must be per∣formed by many, else it is not a Synodicall action, and it is true that Paul, Rom. 14. and 1 Cor. 8. 10. hath in substance the same Canon forbidding scandall, which is forbidden in this Ca∣non prohibiting eating of meats offered to Idolls, and blood, in the case of scandall; but (I pray you) is there not difference betwixt the one prohibition and the other? yea there is, for, Rom. 14. 1 Cor. 8. 10. it hath undenyably Apostolick authori∣tie, here it hath onely Synodicall. 2. There it is a comman∣dement of God, here it is a Canon of the Church. 3. There it com∣meth from one man, here from a colledge of Apostles and Elders conveened, and yet materially it is the same prohibition.

Object. 4. The Acts of this Synod are finaliter acts of government, because they are rules conducing for the governing of the Church, but formaliter, they are acts of dogmaticall power, and not formally acts of jurisdiction, for there is no rebuking of subverters of soules inordine to excommunication, no penall power is exercised here, sub poona, under the paine of excommunication, and therefore there an here no formall acts of government.

Answ. 1. The acts of Church-government finaliter, that is,

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government, because to prescribe rules and directive Lawes (for they are not properly Lawes which the Church prescribeth, Christ is the onely Law-giver) are formall acts of governing, and one power doth not make Lawes for governing the Church, and another power different in nature punish the contraveners. And what power disposeth and ordereth, the meanes doe also dispose and order the end; Canons of the Church tending to the edification of the Church are meanes tending to the go∣vernment of the Church, and I appeale to the judgement of our reverend brethren, if wee suppose that one single Congrega∣tion should doe all that this Synod doth, if they would not call it a formall governing of that particular Congregation: for example, in the Church of Pergamus, one ariseth and teach∣eth the doctrine of the Nicolaitans, suppose that fornication is in∣different is the eating of blood, and is no sinne; the Angels of the Church of Pergamus preach against this doctrine, in private, they deale by force of arguments from Scripture, that it is a wicked doctrine, and destructive to holinesse, as Paul and Barnab as disputeth, Act. 15. 1. 2. with the obtruders of a necessitie of Circumci∣sion, yet they prevaile not, now suppose this independent Church following the Apostle Pauls way, thinke good to con∣vene a Synod or a parishionall assembly to determine Synodically that this is a wicked doctrine, and shall in their decree call the holders of this doctrine subverters of soules, and forbid forni∣cation in their Synod, now supposing Pergamus to be a single Church in a remote Iland consociated with no neighbouring Churches, who could in reason deny that this Synodicall pow∣er so inacting were a power formally governing the Church of. Pergamus? it is true, some of our brethren say, that it is even to us a received tenent that the power that disposeth of the meanes of governing doth not for that governe in respect that we teach that the classicall presbytery doth decree and in act, and the Congregation doth ex∣ecute these Decreed, but I pray you doth this prove that the power ordering the meanes of governing is no formall act of gover∣ning? yea the contrary is true, because the Congregation ex∣ecuting the acts of the classicall presbytery, as subordinat in that act to the classicall presbytery, & by their authority, therfore while they give out these acts or Canons, doe formally governe, that Congregation executing their acts, in this particular.

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Mr. Mather and Mr. Thomson against Mr. Herle, c. 1. p. 9. teach that there is a power of clearing truth dogmatically, and that 〈◊〉〈◊〉〈◊〉〈◊〉, ultimately, where the controversie is ended, but they will have this ultimate power not in a Synod onely, but also in a Congre∣gation. But 1. they seeme to make this dogmaticall power a Church-power, and the exercise thereof formally an act of Church-government, and so it must bee Church-power and Church-government in the Synod, as well as in the Congrega∣tion. 2. The last period and conclusion of the controversie cannot bee both in the Congregation, de jure, by right onely, and in the Synod by right onely, for two last powers cannot bee properly in two subordinate judicatures, for if Antioch ap∣peale to a Synod, as they doc, Act. 15. 2. then Antioch is not the sole, last and ultimate and finall judge; and 3. If the controver∣sie concerne many Churches, as this doth, Act. 15. 2. 23. 24. I see not how a Congregation, except they transgresse their line, can finally determine it.

And here while as our brethren doe all edge that a Synod hath a power to decree, and make lawes, but hath no power at all to execute these Lawes or to punish the contraveners, but power of punishing is all in the single Congregation. . They tie all governing power to a punishing power, as if there were no other wayes to go∣verne, but upon supposall of scandalls, whereas all Scripture and polliticians make a power of giving Lawes formally a go∣verning power. 2. When one societie and Synod maketh the Lawes, and another must execute them and punish the con∣traveners, the single Congregation that punisheth, is more subjected by a truely prelaticall bondage, then if the Law-ma∣kers had onely the power of punishing the contraveners, at they onely have the power of making the Lawes. I take not here Lawes for Lawes properly so called, but for ministeriall di∣rectories having ecclesiasticall authoritie: and here in effect, our brethren lay truely a prelaticall bondage on the Churches of Christ, for they teach that a Synod may make a Law by a pa∣storall power, and that this Synod is an ordinance of Christ by Act. 15. and that as Prelates did, they send those Synodi∣cll decrees to bee obeyed and put in execution by the Churches, and ordaine the contraveners to bee punished by the Churches, and here is a power above a power, and mandates for govern∣ment

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sent by the Synod to the Churches to bee obeyed, and a Synod governing by Churches, this they call prelaticall in us.

But 3. there is no penall power here (say they) and nothing de∣cerved to bee obeyed, sub paena, under the paine of excommunication, therefore no power of jurisdiction. But this consequence is justly denyed, for no politician, no reason in the world can say that all power of jurisdiction is included in the power of excom∣munication. What? hath the Church a Church-power to threaten, and no Church-power to pardon the penltent? I think if the Church as the Church, Matth. 18. receive a power from Christ to bind in heaven and earth, doth not Christ in that same patent give to her also a power to loose in earth and heaven? and when hee saith, if bee refuse to beare the Church, let him be to thee aubehen and publican; doth hee not give to the Church a power to command? if hee command to heare and obey the Church, hee must give a power of jurisdiction to the Church to command, and a power to command not penall onely, but promissorie also, to loose and absolve upon condition of pro∣sessed repentance. Now suppose the Church make a Law, that theresurrection of the dead is a truth of God to bee beleeved, and professed, upon occasion that in the Congregation Hymeneus & Alexander den yeth that Article, in that very Commandement doctrinall the Church doth governe the whole Congregation, and exerciseth a power of formall governing, though in their act they say nothing of the censure of excommunication, to those who shall deny that Article of the resurrection, for (I hope) a simple sanction maketh a Law, though no penaltie bee expressed in it, and though there had beene in the Decree, Act 15. 28. an expresse punishment, this should, to our brethren prove no power of jurisdiction exercised by many, for this which is said, Gal. 1. 8. Though wee or an Angel from heaven preach unto you (another Gospel) then that which wee have preached let him bee accursed, and that 1 Cor. 9. 16. Woe unto mee if I preach not the Gospel, and many other threatnings in Scrip∣ture, though a punishment bee annexed expressely, cease not to bee meerely doctrinall, and are not threatnings importing formally any power of Church-jurisdiction, and therefore

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though mention should have beene made of a censure, if there bee not here a Synod. 2. Having power and authoritie from Christ. 3. Commanding by the holy Ghost, (as these indeed are all here) the name of censure should prove no power of juris∣diction.

Object. 5. The laying on of the yoake spoken of, v. 28. is a meer, doctrinall yoake, and it importeth no more a poner of jurisdiction, then we can conclude that the obtruders of circumcision bad a power of jurisdiction, because they are said to lay on a yoake also, and to tempt God in so doing, vers. 10.

Answ. I retort this reason, for we can then no more conclude that the Apostles by an Apostolick authoritie layd on this yoake, then wee can conclude that the obtruders of circumcision did lay on this yoake, because they are said to lay on a yoake and to tempt God, v. 10. It is a most unequall reasoning to argue against a iust Synodicall power from a sinfull and unjust power, for these obtruders of circumcision had no lawfull power at all to lay a yoake on the Disciples, but sinned and tempted God in laying on that yoake, but it is not denyed by our brethren, but the Apostles and Elders had a lawfull power to lay on a yoake in this Synod, onely it is controverted whether it bee a meere dog∣maticall or doctrinall power, or if it bee a power of juris∣diction, nay the obtruders of circumcision by neither of these two powers layd on a yoake upon the Dsciples.

Object. 6. These decrees which did no other wayes bind the Church of Jerusalem, then they did bind all the Churches of the world, cannot bee decrees of power of jurisdiction over the Church of Jerusalem, and over the Church of Antioch. But these decrees did no otherwise bind the Church of Jerusalem, then they did bind all the Churches of the world, for the decrees of Apostles and Elders at Jerusalem, Act. 6. 4, 5. were sent to all the Churches of the world to bee observed, and seeing they could not as Synodicall Canons obliege all the Churches of the world, by an ecclesiasticall tie, because all the Churches of the world sent not Commissioners, and all the Churches of the world couldnot be represented in this Synod, but onely the Churches of Jerusalem and Antioch; yea wee see not that this Synod is any more then the Church of Antioch seeking counsell from the sister Church at Jerusalem; as one Church may advise another Church that is weaker in knowledge, in a matter

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of such difficultie, because the Apostles were at Ierusalem, and that 〈◊〉〈◊〉. 1. The whole Canons are ascribed to the Church of Jerusa∣lem onely, to the Apostles, Elders and the whole Church, Act. 15. 22. and Act. 15. 22. and Act. 16. 4, 5. and Act. 21. 25. the El∣ders of Jerusalem take this act or canon to themselves. 2. It cannot be proven that the Churches of Syria and Cilicia had any commissioners he••••, farre lesse had all the Churches of the Gentiles, who yet are com∣manded to keepe those decrees by commissioners there, C. 15. 19. Act. 21. 25. Act. 16. 4, 5. 3. It cannot bee proven that Antioch sent Elders to this meeting, but onely Commissioners, Act. 15. 2.

Answ. This answer is much contradicent to what our bre∣thren other waies hold, for if it be a patterne of a sister Church, giving advise and counsell to another, this is imitable to the worlds end, and if the Canon come from the Apostles as Apo∣stles it is not imitable.

2. That one sister Church can lay burdens on another, and give out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, decrees to bee kept is unwarrantable; now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as they are called by all that understandeth Greeke, are not friendly advises of brethren; the Seventie Interpreters use the word, Daniel 6. 26. to expresse a Law made by Darius, Luke useth the word, c. 2. 1. saith a decree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 came from Augustus Caesar to taxe all the World. 2. It is a graver businesse then we can thinke of, to beleeve that these who onely give advise and counsell, and must conveene in a Synod, as Apostles and Elders doe here, v. 23. (2) that they can say as it is v. 28. It seemed good to the holy Ghost and to us to lay no other burden on you then t••••se necessary things, for a counsell or advise can never amount to the burden imposed by the holy Ghost speaking in a Synod: 2. It is denied that this decree oblieged the Church of Jerusalem no other way then it oblieged all the Churches of all the world, for here bee three sorts of Churches, and three sorts of Churches are under a tie by this Synod; first, Jerusalem, secondly, Antioch, Syria and Cilicia, thirdly, universally all the Churches of the Gentiles. The Church of Jerusalem have formall commissioners, here under an ecclesiasticall tie as concerning the faith of the things contained in the decree, that it is lawfull for the Gentiles to abstaine from things offered to idolls, from things strangled, and from blood; and they were simply under a tie both of the se∣venth

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Commandement, and by the fifth Commandement, to abstaine from fornication, because the Synod had forbidden it. 2. They were under a tie by due proportion, not to keepe the Law of Moses and not to bee circumcised by any necessitie of a Divine Law, but onely by permission to use these ceremo∣nies for feare of scandall. 3. They are tied by proportion also to give no offence in things indifferent. 4. Not to reject the Gentiles whom the Lord had called to his heavenly king∣dome, as well as the Jewes. 2. These Churches of the Gentiles who never heard of the Synod, and so were not oblieged to bee there in their Commissioners or not tied at all by this De∣cree, by vertue of any ecclesiasticall tie, but are onely tied by the Law of Nature, not to abuse their libertie in the use of things in their owne nature indifferent, and so this is false that the Church of Jerusalem was tied no other way by these acts then all Churches of the world, for some of the Churches of the world were not tied at all, by any ecclesiasticall bond, but onely for the necessitie of the Law of Nature. 3. Jerusalem, Antioch, Syria and Cilicia were tied by an ecclesiasticall tie, because Jerusalem and the Churches of Antioch had here Commissioners, for Antioch sent Paul and Barnabas with certaine other of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this must relate to Pastors and Elders, if Syria and Cilicia had no Commissioners here, as certainly they were oblieged to send Commissioners, as well as Antioch, seeing their case was one with Antioch, v. 23. and they could not but heare of this Apostolick remedie to remove the scandall of false Doctrine, and therefore their Commissioners were either here, or then they were oblieged to bee here, and here wee have the true essence of a Synod, to wit, a meeting of the Chur∣ches of Antioch and Jerusalem at Jerusalem to determine of this question. But that the Church of Jerusalem did not determine all the businesse in a Presbyteriall way, and that others had hand in it, is cleare. 1. Because Paul and Barnabas and others with them are expresly sent from Antioch to Jerusalem as Com∣missioners and Elders, and here they reason and voyce, as is cleare, ch. 15. v. 12. v. 22. v. 28. ch. 16. 4. ch. 21. 25, 26. and the Acts and Decrees are ascribed to all the Apostles and Elders who were present at the councell, ch. 14. 4. ch. 15. v. 22. v. 12. and amongst

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these were Paul and Barnabas, with certaine others sent from Antib, Act. 15. 2. and the Elders of Jerusalem, Act. 21. 25. with the Apostles, Act. 16. 4. (2.) the reasons alledged are false, for Act. 16. 4. Act. 15. 22. Act. 21. 25. the Acts and Synodicall De∣crees are not ascribed to Elders of Jerusalem onely, but to the Apostles who were not Elders at Jerusalem, and to the Elders in Jerusalem, Act. 16. 4. not of Jerusalem. 3. It is no matter though it cannot bee proven that the Churches of Syria and Cili∣cis had no Commissioners there, for first, the contrary can∣not bee proven; secondly, they ought to have had Commissi∣oners here; thirdly, the Acts are sent to them conjunctly with Antioch, and messengers to report the mind and sense of the As∣sembly as to Antioch, v. 23. (4.) It is but a groundlesse conceit to say that Paul and Barnabas came to the Synod as Commissio∣••••••s, or as servants to receive information, not as Elders to give their decisive voices, because Paul carried himselfe in the assembly as Peter and James who were Elders in the assembly, and they being Apostles, the decrees are ascribed to the Apostles with∣out any distinction, Act. 15. 28. Act. 16. 4. And if Paul and Barnabas, and Silas a Prophet of the Church at Antioch, Act. 15. v. 32. with Judas, v. 27. also a Prophet, had beene onely Com∣missioners and servants of the Church at Antioch, and not El∣ders and members of the Assembly, how could they have voi∣ces in the Church or Congregation of Jerusalem? for the mes∣sengers of one Congregation hath not place to voyce in ano∣ther Congregation. 2. It is said expressely, It seemed good to the Apostles and Elders, with the whole Church to send chosen men of their owne, with Paul and Barnabas, namely, Judas surnamed Bar∣sabas, and Silas, chiefe men, (leading men) amongst the Brethren; now I desire to bee resolved in two; 1. how Judas and Silas were men of their owne company 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, certainly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must relate to the Assembly, to wit, to Elders and Apostles, by all good Grammar, and how are they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Captaines and leading men amongst the Brethren, which brethren are certainly these mentioned in the same verse, Apostles, Elders, and the whole Church, and these mentioned in the next verse, 23. Apostles, Elders and Brethren, that is, chosen men of this Assembly; now it is evident that Judas and Silas were no

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part of Elders of the Church of Jerusalem, but Prophets at Antiab, v. 32. and members of that Presbytery spoken of Act. 13. 1, 2. and Act. 15. v. 35. And what power then had the Assembly to send them, and especially what power had the Eldership or presbytery of Jerusalem to send men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of their owne company who were not men of their owne company? there∣fore they were called chosen men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of their owne com∣pany, and leading men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Brethren, because they were members of the Assembly, and of that councell gathered to∣gether with one accord, v. 25. and not because they were naked messengers of the Church of Antioch, but Elders, Prophets, v. 32. and members of the Assembly, v. 22. 23. And when as it is said Act. 16. 4. Act. 21. 28. These decrees are ascribed to the Elders in Jerusalem. I answer they are not called the Elders of the Church of Jerusalem, as Revel. 2. 1. To the Angel of the Church of Ephesus, v. 8. To the Angel of the Church of Smyrna, and v. 12. of the Church of Pergamus, and v. 18. and Act. 20. 17. but the E∣ders which were at Jerusalem assembled: and this doth no more prove that all these Elders were onely the Elders of the Church at Jerusalem, then it proveth that the Apostles were the Apostles of the Church at Ierusalem which no man can say: yea by the phrase of Scripture used in other places, it is cleare they were not the Elders of the Church of Jerusalem; and for Act. 21. 25. The El∣ders of the Church of Jerusalem taketh those Decrees upon them, not as if they made the whole Synod, but because they were a considerable part of the Synod, for it is cleare from the story, Act. 15. that the Apostles and others were members of that as∣sembly, and therefore, that v. 25. Wee have written and conclu∣ded, &c. must bee expounded, wee as a part of the Synod, have written, &c. and it is a Synecdoche, and the pronoune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (wee) includeth no Apostle but James, whereas Peter, Paul, Barnabas, Iudas, Sils and others Elders and Brethren were members of the Synod, yea and (as our Brethren say, though to mee it is not probable) the whole Church of Ierusalem from v. 22. c. 15.

Object. 7. They take away the scandall in a doctrinall way only, declaring that they ought to abstaine from things scandalous.

Answ. The very delivering to Satan may thus bee called doctri∣nall,

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because it is a Declaration that the mans sinnes are retai∣ned in heaven, yet it is an authoritative declaration, and if it bee meere doctrinall, one Pastor and one Prophet might have done all which this venerable colledge of Apostles and Elders disputed, reasoned, and concluded Synodically. A meere doctrinall power layeth not on burdens and Decrees. Herodian calleth such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 senatusconsultin, and Bude••••s a man excellently skilfull in the Greeke language saith the like * 1.19 of it, and so doth the civill Law make it a statute of the Senate.

Object. 8. The reason why Patel could not, though hee was an A∣postle, determine this at Antioch, was not because hee wanted Aposto∣lick authoritie, but because his Apostolick power was more questiona∣ble, hee not having seene Christ in the flesh, nor being a witnesse of the life, death and resurrection of Christ, then the authoritie of James and Peter who wer eye-witnesses of Christs life, doctrine, and suffe∣rings, and saw him visibly ascend to heaven, and the believers doub∣ted if hee was an Apostle, and the Synod was convened to have there∣solution of the Apostles, and so it was meerely Apostolicall.

Ans. Though I grant there beesome truth in this, that Pauls Apostolick calling was now more question 〈◊〉〈◊〉, then the rest of the Apo∣stles; and I easily yeeld that these who disputed with him could not rest upon his authority; yet I deny that hence wee can in∣ferre no Synod: for if the Apostles had convened in Synod to satisfie those who doubted of Pauls authoritie as an Apostle; then they would have reterred the matter to James and Peter, who to these beleevers were undoubtedly the Apostles of the Lord: but if the Apostles had had no intent, but to end the controversie in a mere Apostolick way, and not intended a Synodicall and an clesiasticall and perpetuall remedy in such cases of contro∣versies, in particular Churches; I shall not beleeve that the A∣postles when they were to determine by a superior, an Aposto∣lick and infallible light, they would have joyned with them the Elders, as Act. 15. 16. to consider of the question, and that the Church of Auioch doubting if Paul was an Apostle, would have decreed to seeke a resolution from Elders, and that in an Apo∣stolick way, for they sent to the Elders at Jerusalem for a resolu∣tion as well as to the Apostles, Act. 15. 2. and judge yee if the Apo∣stles being to determine infallibly as Apostles, would joyne the

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falliblo and inferiour light of Elders, v. 6. and Brethren, v. 22. if tlloy had not had a mind to determine the question in a Sy∣nodicall way.

Object. 9. But it is not cleare that in this act they either censure persons, or doe any thing in order to Church-censure, but onely exercise a naked doctrinall power.

Answ. A doctrinall power was in a higher measure in the Apostles, then in all the Elders of the world, who were all but fallible men, and James and Peter to these beleevers, who mo∣ved the question, were undenyably Apostles, and what doctri∣nall power could they seeke in the Elders to whose determinati∣on, by intention both of Antioch, ch. 15. 2. and by the Apostles intention, v. 6. the question is referred as well as to the Apostles? if the matter was not to bee ended by a formall Synod. 2. Nor can they deny a power of jurisdiction though there were no persons re∣buked and censured in this Synod; for the object of a juridicall power is not onely persons, but things of order, decencie, circumstances, questions of doctrine, as is cleare, Reel. 1. 14. 15. & officers to be ordained, Act. 6. 3, 4, 5, 6. 1 Tim. 5. 22. 2 Tim. 2. 2, 3. (3.) Our brethren cannot deny but the sentence of non-Communion is a censure, and a great one, yea and of kindred and blood most neare to excommunication, and that if any Churches should have ref••••sed those Canons, by this Canon the Churches might have pronounced the sentence of non-communion against them, and to pronounce this sentence is an act of go∣vernment as properly so called, as to pronounce the sentence of excommunication, for it is the formall halfe of the sen∣tence of excommunication.

Object. 10. It seemeth that Apostles here determine as Apostles, for they condenme the obtruders of circumcision, because they taught these things without any Apostolick, Commandement, v. 24. They teach that you must bee circumcised and keepe the Law, to whom, wee, (the Apo∣stles) gave no such commandement.

Answ. This is no more a good argument to prove that the obtruders of circumcision did teach false doctrine, and were not condemned by the Apostles and Elders Synodically, then if one should say, this is not a Synodicall decree of the Church, because it is proven and made good by the Word of God, for

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Synodicall decrees exclude not Gods word, though they bee not formally Scripture; for in some part of the Epistle the A∣postles may well speak of themselves as distinguished from Elders and as Apostles, and yet the assembly is an ordinary Synod and not an Apostolick meeting, for if wee should argue thus, the whole Church, men and women, v. 22. sent messengers to Antioch, as the Church, and not as Apostles, our brethren would thinke it a weake consequence to inferre, Ergo, this was nothing but a Congregational, not an Apostolical meeting. Yet our brethren contend that the whole Church and single Con∣gregation of Ierusalem did concurre in this meeting as consen∣ters, and having power also, though not of jurisdiction; but I wonder why our brethren should so contend that there was no power of censuring put forth in this Assembly, seeing one of their speciall answers, whereby they would prove that this it not a patterne of an ordinary Synod, and such a Synod as wee contend for, having power of jurisdiction is, that this was an ordinary meeting of the Elders and Church of Ierusa∣lem, giving counsell and advise with the Apostles to the Church of Antioch, but I am sure the businesse of not scandalizing did as much concerne the Church of Ierusalem, and therefore in the Synod they ought to put forth power of jurisdiction, if any of their members, hearing that the Apostles contended that the ceremoniall Law did not lay a tie on the conscience of ei∣ther Jew or Gentile, in foro dei, before Gods court, as the pla∣ces cited by Iames prove, v. 15, 16, 17. (& Peter saith expresly that God now putteth no difference betwixt Iewes and Gentiles, v. 9. but 〈◊〉〈◊〉 are saved through the grace of our Lord Iesus, v. 11.) should ab aine from blood, to the offence of the weaker, should not this Congregation all Church condemne such, in ordine ad censuram, in order to excommunication? yea the Eldership and Con∣gregation of Jerusalem here convened as our brethren say, should have failed in this first Synod, and also the Apostles with them, if they neglected to exercise juridicall power over their owne Congregation in the case of scandall, and a scandall as possible to them to fall in as the Gentiles, and therefore either this assembly consisting of Apostles and of the particular Church of Ierusalem erred, which wee cannot say, or then they did exercise power in order to excommunication to∣wards

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their owne Church, and so there is some juridicall pow∣er put forth in this meeting.

Object. 11. Though the Apostles in this Synod proceed by way of disputing and borrow light one from another, it followeth not th•••• they goe not on here as Apostles, yea though Peter and Paul de not say all the truth, nor fall upon that which is the conclusion of the Assem∣bly, as I ames doth, it doth not hinder but they are led in all these Sy∣nodicull debae by the infallible and Apostolick spirit, because some things are revealed to one Evangelist and to one Prophet, which is not revealed to another; Iohn the Divine saw visions and heavenly myste∣ries which none of the rest of the Apostles saw, nor could write in their writings and Canonicall Epistles, yet it doth not hence follow that James, Peter, Jude and Paul in their canonicall writings and Epistles were not immediatly inspired. It is enough to make the Apostles in their writings infallible Apostles and immediatly inspired, if that which they write bee the infallible truth and canonick Scripture, though every A∣postle write not all canonick truth; now what the Apostles setteth down in this Synod is Scripture, and the object of our faith, and written for our instruction; so something was revealed to James which was not revealed to Peter and Paul in this dispute, but it followeth not, Ergo, what Peter and Paul spake, they spake it not by immediate re∣velation, and what they spake is not Scripture.

Answ. 1. The strength of my argument is close mistaken, for I did not argue simply from the Apostles borrowing light one from another, to prove they act not here as Apostles but as Elders, neither did I argue simply from this, James saith more then Peter doth, Ergo, Peter is not immediatly inspired in what hee saith: for I grant the Apostles borrow ight from the Prophets, and their writings, one saith and writeth what another saith not, and cannot write, and yet all are immediatly inspired, in what they write. But I argued thus; when ever the Apostles are consulted with to resolve a question as Apostles & do conveen Synodically & intend to resorve the question if the Apostles in that case, or any one of them come short of the resolution, & do not see the conclusion they intend to see, but in so sarre as they are helped on by another in a way of disputation, in that they doe not act as Apostles, but the case is so here; 1. all were con∣sulted with, Act. 15. 2. (2) all intended to resolve the question, and did meet together for that end to resolve it fully, v. 6.

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(3) yet divers of the Apostles, as Peter, Paul and Barnabas see not the resolution fully that they aimed at, but determine the question imperfectly, and so, as if Iames had beene absent, or if hee had seene no more in resolving the question, then Paul and Barnabas and Peter said, which was onely that the Law of Moses was not to bee kept by either Iew or Gentile, upon the Necessi∣tie of salvation, but that both Jewes and Gentiles are saved by the grace of Jesus Christ; if James (I say) had seene no more then this, the consciences of both sides had not beene satisfied, and the question not resolved, but the Jewes should have gone on in a totall abstinence from all ceremonies, which because of the indifference of the ceremonies, was then dangerously scan∣dalous, and spirituall homicide, and the Gentiles should free∣ly have eaten blood, meates offered to idols, and things strangled, which also was scandalous in a high measure to the weake Jewes, and so the matter should have beene worse after this Synod, and the controversie hotter, the fire bolder, and the scandall more dangerous then it was before the Synod, which I cannot beleeve that the Apostles as Apostles could have done; So wee know Nathan to have spoken as a man, and not as a Prophet, when being consulted with by David anent the building of the Temple, and purposing and intending ful∣ly to resolve the question, yet resolved it amisse and quite con∣trary to the mind of God; now what the penmen of holy Scripture intended to write as Scripture, that they fully wrote and no more, and what they wrote not, that they intended not to write, but leave it to others of the penmen of the holy Ghost, because the immediatly inspiring holy Ghost consulted with and intending to resolve such a canonick truth, cannot misse in his blessed intention. And also the Elders at Jerusalem were consulted with to resolve the question as well as the Apo∣stles, as is cleare Act. 15. 2. Now if the Church of Antiech had beene minded to referre the resolution to the Apostles as infallibles Apostle, they would never have referred it to the Elders, whom they knew could erre as well as themselves, nor would the Elders have joyned as fellow-disputers with the A∣postles as Apostles, as they expresly doe, v. 6. for that is as you would say, some countrey men of ordinary spirit destitute of

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all propheticall light concurred with Esaiah to see the visions of God; And it is as if David as king counsell at God, whether the men of Keilah would deliver him up to Saul, had consulted with God and with Abiathar, and some foure or five Elders of Keilah voyd of all propheticall spirit, whether the men of Keilah should deliver him up to Saul, or no: for these Elders of Jerusa∣lem and Antioch and other brethren were as voyd of an Aposto∣lick spirit as the Elders of Keilah were of a Propheticall spi∣rit. It were a vaine action for the Elders to joyne themselves as joynt-disputers and fellow-resolvers of the controversie with the Apostles, for the fellow-resolvers were to seeke resolution at the Apostles, who could as Apostles infallibly resolve them.

2. What the Apostles set downe is Scripture, and is the object of our faith, and written for our instruction, Ergo, the Apostles did give it forth in the Synod as Scripture, it followeth not: I may preach Scripture, and that which is the object of faith, and written for our instruction, Ergo, I preach it as an Apostle by an Apostolick spirit, it followeth not; for so if the Elders had spoken Scripture which is written for our instruction, the Elders should have spoken it by an Apostolick spirit, which is mani∣festly false; and so if the Elders of Corinth, 1 Cor. 5. should have proven in their Presbytery that the incestuous person should bee delivered to Satan, from Matth. 18. they should have spoken that in the presbytery by an Apostolick Spirit: all which are manifestly false. The holy Ghost by Luke did make it Scrip∣ture formally, but that the Apostles spake it as Scripture by an Apostolick spirit, because it is the object of our faith that Luke did insert it in the Canonicall history, is no more hence proven then one might inferre that Gamaliel by the immediate inspiration of the Spirit spake the oration that hee uttereth to the councell of Priests and Pharisees, Act. 5. 34, 35. & c. for that is formally made Scripture by Luke his inserting of it in the Register of Scripture; yea the words of Satan, Matth. 4. by that reason behoved to bee spoken by divine and immediate inspiration: but the truth is, wee are not to take what Peter speaketh from the Prophet Amos, Act. 15. v. 16. to bee Scripture, because Amos spake it in the Old Testament, but because Luke

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by immediate inspiration saith that Peter uttered these words from the Prophet Amos. Immediate inspiration maketh any saying Scripture, and not the Apostles historicall relating of it out of the writings of the Prophets, though the sayings of the Prophets as they are registred in the bookes of Old Testa∣ment bee formally Scripture, yet as cited by the Apostles they de not become Scripture, except these saying, bee cited, tali modo, that is, by the influence of the immediatly inspiring ho∣ly Ghost, which influence onely maketh formally any saying to bee Scripture.

Object. 12. If the Apostles did not in a Synod, with the Elders dispute and voyce as Apostles, it should follow that as Apostles, they did plant Churches, but after the Churches were planted they ceased to bee Apostles, and did all as ordinary Elders, which is most incon∣gros, for then should they descend from an infallible to a fallible spirit.

Answ. The Apostles did onely use their Apostolick power, when there was need of it; as God worketh not miracles, but in some necessitating exigence of second causes: and what they could doe by an ordinary power, when the Churches were once constituted, they did not attempt to doe by their Apostolick power; and though their Apostolick power was in them as a habit, yet the exercise thereof was rather under the dominion of an extraordinary and immediate rapt and in∣fluence of God, then under the mastery of their owne free∣will. I would aske why the Church of Antioch, no doubt most lawfully, Act. 15. 2. did send to seeke resolution at the fallible spirit of Elders, and also (as our brethren teach) at the infal∣lible spirit of the Apostles? and why did they not from their infallible and Apostolick spirit seeke out and choose seven men to bee Deacons, but remitted to the fallible spirit of the mul∣titude who are not infallible or Apostolick in their choise, both the nomination and election of these seven men; but the Apostles did much honour the Churches of Christ in coopera∣ting with them, and in doing most things with their consent, that by example they might interdict dominion, and assert a ministeriall power, and make Christ most Monarch-like in the government of his spirituall Kingdome: nor did they

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put off, or interdict themselves, nor forfeit their Apostolick power, after Churches were constituted, but used their Apo∣stolick power at the Commandement of that great King exal∣ted Jesus Christ, whose Catholick Ambassadours they were, as God immediatly moved them.

Object. 13. Paul exercised the power of the Keyes of knowledge upon Barbarians, and might have preached to Indians, and did presh to the scefling Athenians. Ergo, hee might exercise power of jurisdicti∣on over them, and judge those who are without, it is no consequence, and against the word of God, 1 Cor. 5. 12. Yea Paul by this power dogmaticall rebuked the Athenians, Act. 17. 22. I perceive that in * 1.20 all things yee are too superstitious, yet Paul had no power to excommu∣nicate the Athenians. Mr. Mather.

Answ. I deny not, but there is great odds betwixt a concio∣nall rebukin, by way of preaching, which may bee, and is al∣wayes performed by one, and a juridicall rebuking by a power juridicall of the Keyes, which is performed onely by a Church-scitie: now it cannot bee denyed but the rebuking of men, because they subverted soules, v. 24. is not a meere concionall re∣buking, which may bee performed by one; 1. it is a rebuking, v. 24. (2) it is a rebuking performed by many, by a whole Synod, v. 6. v. 22. (3) It is performed by a politicall societie and body having a dogmaticall power to judge and determine in a doctinall way, as our brethren say, and consequently as wee say, having a juridicall power, v. 25. It seemed good unto us, being assembled with one accord, to send chosen men unto you, &c. which is undenyably a politicall body, an assembled compa∣ny, as v. 6. met about a question which concerneth the Churches of Christ, as is cleare, v. 2. v. 6. v. 23. c. 16. 4, 5. c. 21. 25. com∣pared with v. 22. hence a businesse of doctrine which troubleth the Churches of Antioch, c, 15. 2. and of Jerusalem, v. 5, 6, 7, 8. and Syria and Cilicia, v. 23, 24. must bee a Church-businesse in respect of the subject. 2. The question is a Church-question in the matter of practise, it conorneth the consciences of the Churches in the point of taking and giving offence, in a Church-societie as this doth, v. 19. That yee trouble not them which amongst the Gentiles are turned unto God, and v. 28, 29. compared with 1 Cor. 10. 24, 25, 26, 27, & c. Rom. 14. 14, 15. this was a

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Church-candall or publick offence, as touching the matter, materia qunt. (2) The forme and manner of deciding the contro∣versie was a publick Church-way by the Word of God, Act. 15. so 〈◊〉〈◊〉 proveth, v. 7, 8. 9. and James, v. 15, 16, &c. maketh good. (4) The efficient causes and agents in the question, are 1. Church-〈◊〉〈◊〉, v. 6. Apostles and Elders. 2. Church-officers conveened Church-wayes in a Church-body or societie, v. 6. c. 15. and The Apostles and Elders came together (in a Synod, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a word which cur brethren acknowledgeth doth, 1 Cor. 5. 4. note a formall Church-assembly) to consider of this matter, and , 25. It seemed good to us being assembled with one accord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the very word Church is not wanting though with reverence of others, it seemeth not to bee the multitude, seeing the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beeing so generall, must have its signification from the action and end, for which the meeting is intended, as before I said) as is cleare, v. 22. It plea∣sed the Apostles, Elders, and whole Church. 5. The action they performe, when they are met in a politicall body, is to decide a Church-controversie, that troubled many Churches, Act. 15. 2. v. 23, 24. (6) The end is the peace and edifying of the Churches, as that the Churches of the Gentiles bee not troubled with needlesse ce∣remonies, as James saith, v. 19. and the good of the Churches, v. 29. from which if you keepe your selves, yee shall doe well, c. 16. 4. And s they went through the cities they delivered them the Decrees to 〈◊〉〈◊〉, v. 5. so were the Churches established in the faith. Consider 〈◊〉〈◊〉 is the happy end and fruit of this Synod; The establish∣•••••• of the Churches. Therefore have our brethren without rea∣son (I speake with reverence of their learning and godli∣nese) denied the word Church to bee given to a Synod, or a meeting of Elders, which to mee is cleare, Act. 15. v. 6. The 〈◊〉〈◊〉 sending is the Eldership of Antioch; the Church recei∣••••••, v. 4. is the Eldership at Jerusalem, and cannot conveni∣ently bee exponed of the whole and numerous thousands that ••••eed at Jerusalem; the rebuking cannot then bee meerely ••••••inall by the power of the keyes of knowledge which is exercised by one, nor are the Apostles and Elders here consi∣dered as meerely Preachers and Teachers in the Act of teach∣er, for why then should they not bee formally a Church and a

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Church-assembly, as our Brethren say, if they bee an assembly meeting for preaching the Word? for the exercise of the keyes of Knowledge in the hearing of a multitnde is essentially an act of preaching the Word.

Object. 14. This Synod declares only in a doctrinall way what is necessary, what is scandalous, the same way, that Paul doth, Rom. 14. 14, 15. i Cor. 8. 1 Cor. 10.

Answ. This Synod and Paul declare one and the same thing, Ergo, with one and the same authoritie, it followeth not; Paul writeth, 1 Cor. 5. that the incestuous man should bee excom∣municated, and this hee wrote as canonicall Scripture, by the immediat inspiration, of the holy Spirit, if then the Church of Corinth should have excommunicated him, shall it follow that they gave out the sentence of excomunication by the immedi∣ate inspiration of the holy Spirit? I thinke not, their Churches sentence had been given out by a meere ecclesiasticall authoritie, according to the wch Churches of Christ to the worlds end doth excommunicate, following the Church of Corinth as a patterne.

Obj. 15. Though these obtruders of ceremonies did pervent soks, v. 24. yet the Synod doth not summond them before them, nor excommun∣cite them, but remit them to the particular Churches to whom it properly belonged to censure, and not to any Synod, or superiour Judicature.

Answ. There was no need to summon them, for these subverters of soules were personally present at the Synod, and re∣buked in the face of the Synod as perverters of soules, v. 24. for if they were not present; 1. to whom doth Peter speake, v. 10. Now therefore why tempt yee God to put a yoake on the necke of the di∣sciples, &c. the Apostles and Elders did not impose the yoake of Moses Law upon the beleeving disciples, nor any other, save onely the obtruders of circumcision. 2. Who were they in the Synod who made much disputing? v. 7. note the Apostles, not any save these obtruders. Ergo, they were personally present at the Synod, nor needed they to excommunicate them, for I judge that they acquiesced to the determination of James, which was the sentence of the Synod, and the great dispute spoken of, v. 7. ceased, v. 13. and the conclusion is agreed upon, 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then it seemed good to the Apostles, Elders and whole Church, and there was reason why these obtruders should ac∣quiesce, so that there was no need of further censure, for there

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was satisfactiou in part given to both siddes. The question was, whether or no are beleevers now to keepe the Law and the ceremonies of Moses his Law? It was answered by the Synod, by a distinction which favoured, in part, both sides, 1. There is no necessitie that the beleeving Gentiles who are saved by grace as well as the Jewes bee troubled to keepe all the ceremo∣nies, and this satisfied the Apostles who taught that the Gen∣tiles were now made one people with the Jewes, and both are freed in conscience from Moses his yoake, the other part of the distinction it was this, yet there bee some ceremo∣niall commandements, as not to eate things offered to Idols, blood, and things strangled, (for fornication is of another nature, and abstinence therefrom is of perpetuall necessitie, 1 Cor. 6. 13, 14, 15, 16. 1 Thess. 4. 3. Col. 3. 5.) these must bee avoided, for scandals sake, by all the Jewes, but especially by the Gentiles, lest the weake Jewes, who take these to be divine commandements yet in force, take offence, and this was satisfactorie to the obtru∣ders, and wee heare no more of their disputing, and there is an end of the controversie by the blessed labours of a lawfull Synod. 3. I could easily yeeld that there is no necessitie of the elicit acts of many parts of government, such, as excommuni∣cation, ordination, admitting of heathens professing the faith to Church-membership, in Synods provinciall, nationall or oecu∣menicall, but that Synods in the case of neglect of presbyteriall-Churches, command these particular Churches whom it concern∣eth, to doe their dutie, and in this sense the Synod, Act. 15. is to remit the censure of excommunication to the presbytery of Antioch and Jerusalem, in the case of the obstinacie of these obtruders of circumcision, but so some power of government is due to the Synod, as prescribing of Lawes and Canons for presbyteries and Congregations.

Object. 16. Therefore was the Synagogue of the Jewes no compleat Church, because all the ordinances of God cannot bee performed in the Synagogue, and therefore were the Jewes commanded onely at Jerus salem and in no other place to keepe the passeover, and to offer offerings and sacrifices, which were òrdinary worship, Deut. 12. but there is not any worship or sacred ordinance, (saith that a 1.21 worthy Divine Dr. Ames) of preaching, praying, Sacraments, & c. prescribed, which

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is not to bee observed in every Congregation of the New Testament: Nor is there any ordinary minister appointed who is not given to some one Assembly of this kind. So also b 1.22 Mr. Mather and Mr. Thom∣son, teachers in New England. Others say because there was a repre∣sentative worship of sacrificing of all the 12. Tribes at Jerusalem, therefore all the Synagogues were dependent Churches, and Jerusalem was the supreme and bighest Church, but there is no representative wor∣ship in the New Testament, and therefore no need of Synods, as high∣er Churches.

Answ. Surely the aforesaid reverend Brethren of New England have these words, c 1.23 But it seemeth to us that the power (of a Synod) is not proporly a power and exercise of government and juris∣diction, but a power of doctrine, and so a Synod is rather a aching then a governing Church; from which I inferre; 1. That out Brethren cannot deny a power of governing to a Synod, but it is not so proper governing, as excommunication and or∣dination performed in their Congregations, but (say I) it is more properly governing, as to make Lawes and rules of go∣verning, is a more noble, eminent and higher act of govern∣ing (as is evident in the King and his Parliament) then the ex∣ecution of these Lawes and rules. 2. Our brethren incline to make a Synod a teaching Church; but I inferre that Synodi∣call teaching by giving out decrees tying many Churches, as our Brethren of d 1.24 New England, and the forenamed e 1.25 au∣thors teach, is an ordinance of Christ that can bee performed in no single Congregation on earth, for a doctrinall Canon of one Congregation can lay no ecclesiasticall tie upon many Churches. Ergo, by this reason our Congregations shall bee dependent, as were the Jewish Synagogues. 3. With favour of these learned men it is a begging of the question to make Jerusalem the supreme Church, and the Synagogues depen∣dent Churches, because it was lawfull onely at Jerusalem to sacrifice, for I hold that Jerusalem was a dependent Church no lesse then the smallest Synagogue in all the tribes, for in a Ca∣tholick meeting of all Judah for renewing a Covenant with God, Ierusalem was but a sister Church, with all of Iudah, Benjamin, Ephraim, Manasseh, who 2 Chron. 15. 9. 10. 11, 12. made up one great Church which did sweare that Covenant. Ordinances

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doe not formally make Churches visible, nor divers ordinances divers Churches; profession of the truth formally constituteth a visible Church, and Church union in ordinances and govern∣ment, and this was alike in the Synagogues and in Ierusalem. It was a thing meerely typicall that at Ierusalem onely, and in the Temple onely should there bee offerings and sacrifices, be∣cause in Christ God-man, all our worship and service and prayers are accepted of the Father, but (I pray you) did this instampe Ierusalem with any note of Church-supremacy above the meanest Synagogue in all Israel and Iudah? I see it not, all the Syna∣gogues and all the land were members of the nationall Church, and every one a member of his owne Synagogue, the persons processing the truth and dwelling at Ierusalem had no suprema∣cie over the Synagogues, because they did inhabit that typicall place, but the Priests and Levites were indeed servants to all the land, in offering sacrifices, and in governing in the Synedry ei∣ther the greater, or the lesse, but these professors who did con∣stitute the visible Church at Ierusalem had no Church supremacie at all for their relation to the Temple, their cohabitation or bodily contiguitie was no Church-relation then or now; and that these of the Synagogues behooved to worship in some so∣lemne acts onely at Ierusalem, did no more give supremacie to the inhabitants of Ierusalem to bee a Church over them, then the Synagogues could claime supremacie over the inhabi∣tants of Ierusalem, for the inhabitants of Ierusalem were tied to worship there, and in no other place, and to stand to the determinntion of the great Synodrie without appeale, be∣cause there was not a Catholick visible Church in the world but the Church of the Iewes; and this argument with as great force of reason might conclude that all the cities and incorporations of England are in government dependent and subordinate to London and the suburbs, because they are subordinate to the honorable Houses of Parliament, if wee should suppone that Westminster by a standing Law of the Kingdome were the unal∣erable seat where the Parliament can fit, and in no other place, which yet could prove nothing, seeing London and the suburbs are in their government no lesse subordinate to the Parliament, then the meanest village and towne in England,

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and therefore I see no ground, because some representative worship was tied to Jerusalem, to give Jerusalem a Church-supre∣macie, 2. because one Congregation doth pray for another that is under pestilence and diseases, and praises God for the delive∣rance from these evills which also is a sort of representative worship (every Church and person partaking of a Christian priesthood to offer up prayers and praises one for another) it will not (as I conceive) prove that one Congregation hath Church-supremacie, and power of jurisdiction over another. Because 1. all Israel was alike circumcised; 2. all alike the called people of God, in covenant with God; 3. all had claime to the Altar, Sacrifices, Temple, Arke, &c. 4. All alike professed their subjection to God, to Priests and Prophets in these same ordinances, whether typicall, or judiciall, or morall, therefore every Synagogue alike at Ierusalem, at Dan or Bersheba, were alike Congregationall Churches, without dependance one up∣on another, and all depended upon the whole nationall Church, and on the Synodries supreme, subordinate, and the Synagogue-government according to their subordinations re∣spectively; and I see no nationall Church in Israel peculiar to them, or typicall, more then there is a nationall Church in Scotland or England, though God put some distinguishing typicall notes upon their government, yet it never made either the invisible or visible Church of the Iewes to differ in nature and essence from the Christian Churches.

Object. 17. From the power of jurisdiction, in a Synod, you may inferre a power of jurisdiction, in a nationall Church, and a power of jurisdiction in the whole Christian world, and wee know not any Politicall Church Catholick and visible in Scripture, and if then were any such Church Catholick, then might they conveene and sweart a Catholick-covenant for uniformitie of doctrine, worship, and govern∣ment of the Church, as wee have done in Britaine, and this Catho∣lick Church might impose it, upon a nationall Church, even by that same Law of proportion, by which the nationall Church may im∣pose it on particular Churches which are parts of the Nationall Church.

Answ. I see not how the consequence holdeth every way

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good, that as wee inferre from a juridicall power in a pres∣bytery, the same power juridicall in a Synod, and the same in a nationall Assembly, that therefore wee may inferre the same juridicall power in an Oecumenick councell: and the reasons of the disparitie I take to bee these; 1. The farther remote in locall distance of place that Churches bee, (as it falleth out in the Catholick visible Church) the danger of scandalizing one another, by visible communion, and so the opportunitie of edifying one another is the lesse, and so the communion visi∣ble is the lesse, and consequently the power of jurisdiction is the lesse. 2. An universall and oecumenick councell of all the visible Churches on earth, is an act of the visible Church which supposeth all the visible Churches on earth to bee in that mo∣rall perfection of soundnesse of faith, of concord and unitie, that some one Congregation or classicall presbytery of Elders according to Gods heart may bee in, which morall perfection perhaps is not de facto attainable, (though it bee not physically impossible) in this life, except wee suppose the heavenly dayes of Christs visible reigne on earth a thousand yeares, when yet there shall bee no Temple nor externall ministery, of which state I cannot now dispute, and therefore I conceive these six∣teene hundred yeares there never was an integrall and perfect oecumenick councell of all the Churches on earth, and there∣fore if wee should dispute of the juridicall power of such a Ca∣tholick assembly whether it may impose an oecumenick and Catholick oath on a nationall Church against their will, and excommunicate a nationall Church, is but a needlesse and a Chmericall dispute, and it includeth two contradictory sup∣positions. 1. That all the Churches on earth are of one sound faith, worship, doctrine and Church-government, and yet one nationall Church is supposed to bee heterodox, scandalous, and obstinate, so that that whole nationall Church must bee constrained to take a lawfull oath and must bee excommuni∣cated; such an hypothesis is not possible where the Gospell is preached, for even the whole Romish Church in all its mem∣bers deserveth not excommunication, in respect wee are sure God hath thousands in the bosome of that Church; who be∣leeve in Christ, and doe not defend popery with obstinacie,

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and such an hypothesis is contradicent to the supposition of the soundnesse of faith and unitie of all Christian Churches on earth, and therefore I plainely deny that Christ hath given the like power of jurisdiction to the Catholick visible Church, that hee hath given to a nationall Church, over a pro∣vinciall Church or Synod, and to a Synod over a classical Presbyterie; yea I much doubt if a Catholick councell can for∣mally excommunicate a nationall Church, though such a coun∣cell may use a power analogicall like to the power of excom∣munication.

Object. 18. But you cannot demonstrate from Gods Word, that there is such a thing in the New Testament, as a Catholick visible Church.

Answ. I said something of this before, but I conceive the subject of the 1 Cor. 12. is a Catholick, visible Church, But, 1. wee doe not understand a politicall body with ordinary visible government from one man who maketh himselfe the vi∣car of Christ, the Pope, whose members are Cardinals, Bishops, & c. and such like. But the Catholick body mysticall of Jesus Christ, and that as visible: and 1. that the Apostle is to bee un∣derstood of an universall, not of a Congregationall and par∣ticular politick Church that meeteth in one place, is cleare; 1. hee speaketh of that Church wherein are diversities of gifts for the good of the whole Catholick body, as miracles, the gift of prophecie, the gift of interpretation, the gift of healing, &c. of whom hee saith, v. 5, 6. there is the same spirit, and the same God, who worketh all in all, the particular Congregation is not such an all in all. 2. Hee speaketh of such a Church as taketh in all baptized into one spirit, but this is the whole visible Church, not one single Congregation onely. 3. Hee speaketh of such a Church as taketh in all, both Jewes and Gentiles, making them one body, v. 13. and that taketh in all the world. 4. Hee speak∣eth of such a Church as hath an adequat and full relation to Christ, from which this Church is denominated Christ mysticall, all the beleevers meeting in one mysticall body of Christ, as lines in one center, v. 12. now a single Congregation hath not a foot to fill this measure. 5. Hee speaketh of such a body as hath need of the helpe one of another, as the head hath

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need of the feet, v. 15, 16, 17. those of a single Congregation have need of those, who are eyes and eares without the con∣gregation. 6. Hee speaketh of such a body, as is not to se∣parate in their members, one from another, to make a schisme in the body. v. 25. but a single Congregation ought not to se∣parate from the rest of the great body made up of many sister Churches. 7. Hee speaketh of such a body, the members where∣of must care one for another, and suffer one with another, v. 26. now single Congregations are such members of this great bo∣die, as must mourne with these that mourne and rejoyce with these that rejoyce, therefore one single Congregation cannot bee this whole body, but its part onely. 8. Hee speaketh of such a body in which God hath set, v. 28. Apostles, Prophets, Teachers, mi••••cles, &c. now Christ hath not wedged in Apostles the Ca∣tholick Pastors of the whole world, to one single Congrega∣tion, nor hath hee confined such a multitude of officers ordi∣narie and extraordinary to one single Congregation. And that hee speaketh here of a Catholicke visible Church is cleare; 1. Hee speaketh of such a body, to which is given the mani∣festation of the spirit to profit withall, v. 7. this must bee a vi∣sible policie. 2. Hee speaketh of a politicall and organicall body, having eyes, eares, hands, feet, &c. which must bee a vi∣sible ministery. 3. Hee speaketh of a body capable of the seales, such as Baptisme, v. 13. We all are baptized by one spirit into one body, this must bee a visible baptized body; discer∣ned by the visible character of baptisme from all societies of Jewes, Pagans, and others who professe not Christ Jesus. 4. Hee speaketh of such a body as standeth in need of the helpe one of another, as the eye cannot say to the hand, I have no need of the, v. 21. this evidently cryeth that hee supposeth a visible and externall policie in this body. 5. Hee speaketh of a body so tempered of God, as that there should bee no schisme in the body, nor separation from it, v. 25. now this cannot bee a separation from the invisible body of Christ, for so hypocrites which are members of this visible body, and are often officers, as eyes and eares, yea Pastors, and Teachers remaining in the body without any schisme or separation, are yet separatists from the invisible body of Christ, and no more parts of that body, then a woodden leg or arme is a member of a living man. 6. He

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speaketh of that body which is to expresse its care in praying, praising, mourning and rejoycing with the rest of the mem∣bers as they are in a good or adverse condition of prosperitie or adversitie, v. 23, 26. and this must bee a visible Church praying or praising God. 7. Hee speaketh of such a Church as the fel∣low members may see and know by their senses, to suffer, and bee in a hard condition, or to rejoyce, as v. 25. 26. and this is more then apparently cleare to bee a visible Church. 8. Hee speaketh of such a Church as God hath furnished with severall officers, in severall orders visibly knowne to bee different offi∣cers, as v. 28. Now God hath set some in the Church, first Apostles, secondarily Prophets, thirdly teachers, these bee parts and most emi∣nent and considerable organs of a visible Church. And the like I might prove by divers of these arguments of that body poli∣ticall of which the Apostle speaketh, Rom. 12. 3, 4, 5, 6. to the end of the Chapter. These speciall exceptions there bee a∣gainst this. 1. That the Church, 1 Cor. 12. is the invisible and my∣sticall body of Christ, because it is a body baptized by one spirit. 2. A body called Christ, that is Christ mysticall. Answ. It is true that this visible body hath also an inward and spirituall baptizing, answerable to the externall and outward baptizing, and so ac∣cording to that internall and mysticall union it is an invisible body, as these reasons prove: but the question is, if the Apo∣stle speake of the body of Christ in that notion, we deny that, for hee speaketh plainly here of the Church, as it is a po∣liticall, organicall and visible body.

Object. 2. If one should say, God hath placed in the common-wealth Emperours, Kings, Dukes, Princes and Rulers, as the eyes and eares of the Commonwealth, it should no wayes follow that all the Common∣wealths in the earth are one visible civill body having a government, so though it hee said God hath placed in the spirituall Common∣wealths of the Church Apostles, Prophets, Teachers, &c. it followeth not that the Church is all one spirituall, politick visible body, it followeth onely that the Lord hath placed in the Church Apostles, Prophets, Teachers indefinitly, that is, that these may bee in any one single Con∣gregation, as it is said, James 2. 2. If there come into your Assem∣bly, or Synagogue, a man with a gold Ring, &c. now this will not prove that all the dispersed Jewes, to whom James wrote, were all but one Congregation.

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Answ. 1. It is true, if any should say, God hath placed in the Common-wealth Emperors, Kings, Dukes, Princes, it should not folow that Common-wealths are one body, even Jewes, Gentiles, Bar∣barians, Americans, because there is not this externall union of visible Communion in the Common-wealths of the earth, as there is in the Churches; but if one should say, God hath placed Emperors, Kings, Dukes, Princes in the Common-wealths, as in one organicall body, having one head who hath given influence to so many Orgins of head feet, hands, eyes, eares, &c. as the Apostle speaketh of this body of the Church, he should then say all the Common-wealths of the world made but one body, but this indefinite speech must, by good logick, have the vertue either of an uni∣versall or a particular proposition, as if I say (The Church hath seated in it Apostles, Prophets, Teachers, &c.) you meane either the Cathlick visible Church, or the particular Congregation, or 3. some Church betwixt these two: our brethren cannot say they meane of a middle Church, for then they grant (contra∣ry to their owne principles) a politicall visible Church, beside a Congregation; if they say the first, wee have what wee crave; if they say that the Congregation hath seated in it Apostles, Prophets, they fall in the former absurditie, for God hath pla∣ced Apostles, in the whole Christian world.

Object. 3. When the Apostle saith, v. 21. The head cannot say to the feet, I have no need of you; either must wee acknowledge here that ee meaneth the head of a Congregation, to wit a Pastor, or a Doctor, and so hee speaketh here of a Congregation; or if hee speake of the Catholick Church, then Estius his argument may stand in force to 〈◊〉〈◊〉 the Pope to bee the head of the Church; for Estius exponing these needs (The head cannot say to the feet, I have no need of you) by the head of the Catholick Church (saith hee) you either understand Christ the principall head, or then, some mortall man, the Pope, who is a ministeriall head; the former you cannot say, because Christ being God, and also man perfectly happy, hee may say to all the members of his Church great and small, yea to the very Angels, I have no need of you; for hee can sanctifie and governe his Church without the ••••d, the Sacraments, or any ministers, therefore the head which 〈◊〉〈◊〉 in need of the feet, must bee the ministeriall head the Pope, 〈◊〉〈◊〉 standeth in need of the feet for the governing of the body in a mi∣nisteriall way.

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I answer, there is no reason for a Popish argument to leave the truth, for this argument shall no lesse militate against cur brethren, then against us, because it shall prove that there is a ministeriall head and Pope in every Congregation, which is no lesse absurd then to make a Catholick head over all the vi∣sible Catholick Church. Secondly, as for the argument it is easily answered, for the Apostle here useth a comparison from the naturall body, and there is no ground to presse every to, lith and sinew of a comparison; and wee deny that the word (head) here doth signifie literally either Pastor or Bishop, for the eye also being that which watcheth and seeth for the whole body should also signifie the Pastor, but the intent of the Spirit of God is, that the most eminent members which are as the eyes & the head, whether their eminencie bee excellencie of saving grace, called, gratia gratum faciens, or excellencie of gifts, called, gratia gratis data, they have need of the gifts and graces of others inferiors and of meaner parts, and there is neither ministeriall head, nor ministeriall feet, nor ministeri∣all eyes in the Text.

Object. 4. To every visible Church there should bee a Paster to feed and rule that Church, if then there bee here a Catholick visible Church, thers should also be a Catholick visible Pastor, & that is a Pope.

Answ. That to every Church meeting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into one place, for Word and Sacraments, there should bee one Pastor onely and a supreme one, I deny; there may bee more Pastors then one, but that to every Catholick Church there should be one head most eminent, that is farre rather to bee denied, for this is so great a flocke that there bee a necessitie of multitude of Pastors and watchmen to attend so Catholick a flock.

Object. 19. You teach that the government of consociated Churches is warranted by the light of nature, which if it bee true, surely this light of nature being common to us, in civill, as in ecclesiasticall ca∣ses, then by natures light every citie governed with rulers within it selfe, is suberdinate to a Classe of many cities, and that Classe to a na∣tionall meeting of all the cities, and the nation must in its government bee subordinate to a Catholick or ecumenick civill court, and * 1.26 this same way may appeales ascend in civill courts; and because by the same light of nature (saith Mr. Mather, and Mr. Thomson) there must bee some finall and supreme judgement of controversies let p∣peaks

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should bee spun out in infinitum, it must bee proved that this su∣pem 〈◊〉〈◊〉 lyeth not in a Congregation.

Answ. 1. Appeales being warranted by the morall counsell which Jehro gave to Moses, in which there is nothing typicall or remoniall, but a patterne that all Common-wealths on earth, without any danger of Judaizing may fellow, cannot but bee (as Whittaker hath observed) naturall, and supposing that God hath given warrant in his word, for Monarchies, which are knowne by Gods appointment to bee independent, as also the government of all free and unconquered States are, it doth follow by the light of nature, that appeales in all states are na∣turall, and that God hath appointed that the supremacie should lie within the bounds of every free Monarchie or State, so that there can bee no appeale to any oecumenicall or Catholick civill Court, for that is against the independent power that God hath given to States; but in the Church it is farre otherwise, for God hath appointed no visible Monarchie in his Church, nor no such independencie of policie within an congregation classicall, pro∣vinciall or nationall Church and therefore though appeales bee warranted both in Church and State, by the light of nature, yet appeales to exotick and forraine judicatures is not warran∣ted by any such light, but rather contrary thereunto.

2. Church-appeales, though warranted by the light of nature, yet it is supposed they bee rationall, and grounded on good reason, as that either the matter belong not to the congregation, or then it bee certaine or morally presumed the Congregation will bee partiall and unjust, or the businesse bee difficill and intricate, and if appeales bee grcundlesse and unjust, neither Christ, nor natures light doth warrant them, yea in such a case the supre∣macie, from which no man can lawfully appeale, lyeth some∣time in the Congregation, sometime in the classicall presbyte∣ry, so as it is unlawfull to appeale, for illud tantumpossumus quod jure possumus, and neither Christ nor natures light doth warrant us to unjust appeales, or to any thing against equitie and reason: but that supremacy of power should bee in a Congregation with∣out any power of appealing, I thinke our brethren cannot teach; for when the Church of Antioch cannot judge a matter concerning the necessitie of keeping Moses his Law, or any diffi∣cill dogmaticall point, they by natures direction, Act. 15. 2.

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decree to send Pau', Barnabas and others to Jerusalem to the Apo∣stles and Elders, as to a higher judicature, that their truth may bee determined, and this they did without any positive law that wee can imagine: for a 1.27 Mr. Mather and Mr. Thomson, as also b 1.28 the Author of the Church government of New England teach that the Church of Antioch had, jus, power to judge and de∣termine the controversie, but because of the difficultie had not light o judge thereof; Ergo they must acknowledge appeales by natures light warrantable as well as wee, for suppose wee, that a Congregation inclineth to this (that Arminianisme is the sound doctrine of grace opposite to Stoicisme) one man is cited be∣fore the Congregation for holding the contrary, hee know∣eth all the Congregation in those points to be Pelagians, would not our brethren say, that this man so unjustly accused for hol∣ding the truth against the enemies of grace may appeale to a Synod? I thinke they must teach this by their grounds, though by the way I thinke the brethren erre in this to teach that An∣tioch had power to determine the controversie, Act. 15. in this case; 1. when the Churches of Syria and Cilicia, to their know∣ledge, were troubled with the like question, as v. 24. may cleare; 2. when as the partie against the truth was so prevalent with∣in the Church of Antioch, Act. 15. 2. as that they opposed the A∣postle Pau', and Barnabas, also in this case I doubt much if they had power to determine a question, that so much concerned all the Churches, for that was proper to a Synod of many Churches. 2. When the greatest part of a Church, as Antioch, is against the truth, as is cleare, Act. 15. 2. I beleeve in that they lose their jus, their right to determine eaenus, in so farre, for Christ hath given no ecclesiasticall right and power to deter∣mine against the truth, but onely for the truth, and therefore in this, appeales must bee necessary. Mr. Mather and Mr. Thomson against Herle, c. 2. p. 17. 18. say we do much Judaizein that we multiply appeales upon appeales, from the Congregation to a Classe, then to a Synod, then to a nationall assembly, then to an eck∣menick councell, and this way, while the world indureth, causes are never determined, and Synods cannot alwayes bee had, even as in Jerusalem the supreme judicature was farre remote from all proselytes, as from the Eunuch of Aethiopia, Act. 8. and from the remotest parts of the holy Land; But God hath provided better for us, in the New Te∣stament,

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where every Congregation, which is at hand, may decide the controversie.

Answ. 1. The speedinesse of ending controversies in a con∣gregation, is badly compensed with the suddainnesse and temerity of delivering men to Satan, upon the decision of three Elders, without so much as asking advise of any classes of El∣ders, and with deciding questions deepe and grave, that con∣cerneth many Churches, which is a putting a private sickle in a common and publick harvest. 2. All appeales without just warrant from Christs will, wee condemne, as the abuse of ap∣peales to a court, which is knowne shall never bee. 3. An∣tiochs appeale to a Synod two hundreth miles distant (as our brethren say) in so weighty a question, was no Judaizing, but that which Paul and the Apostles was guiltie of, as well as wee. 4. Matters concerning many Churches must bee handled by many.

Notes

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