place is to be such as so aboundeth in the knowledge of God as to teach rebuke admonish and comfort mutually one another in a private way not to preach publikely in the Church for the ordinary conversion of soules for which sort of Prophets you do contend Robinson addeth The Apostle cannot meane extraordinary Prophets 1 Cor. 14. there could not bee such a number of extraordinary Prophets now when extraordinary Prophets were beginning to cease in the Church Answ. 1. When the Church of Corinth abounded in every thing in all knowledge and utterance and came behind in no gift 1 Cor. 1. 5. 7. and so much grace was given them in Jesus Christ v. 4. It is cleare there were abundance of Prophets even then in Corinth 2. It is not to purpose for lay-Prophets whether they were ordinary or extraordinary Prophets They were Prophets as the Spirit of God calleth them 1 Cor. 12. 29. set in the Church as officers even as Apostles and Governors and Teachers who are officers And there is no reason that you should impose significations on words at your owne pleasure without warrant of the Word Now shew us in all the old or new Testament when the word Prophet signifieth a naked gifted man out of office in the Lords house for you have as good warrant for you to say there were lay-Apostles lay-Teachers lay-Governors who were gifted persons not in office as you have for lay-Prophets 3. Multitude of Prophets may consist with the time when Seers and foretellers of things revealed in visions were beginnings to cease even as the gifts of the holy Ghost given abundantly at the Pentecost Act. 2. 17. 18. Ioel 2. 28. did consist with the time when things concerning Christ must now have an end Luk. 22. 37. Luk. 24. 44. Robinsons 3. Argument is The Apostle in forbidding women to prophesie in the Church licenceth men 1. The Apostle in and for the worke opposeth the men to the women Sexe to Sexe and in forbidding women hee must license men when the holy Ghost opposeth faith and workes in the cause of justification and denyeth that we are justified by workes is not then the consequence good we are justified by faith 2. If in prohibiting women he gave not libertie to men where were the prerogative of men above women which is the onely ground upon which hee buildeth the prohibition 3. Ver. 34. 35. Women are not permitted to speake in the Church yet may they speake to their husbands at home now if the husbands might not speake in the Church more then the women what reason can be rendred of the Apostle his so speaking 4. The Apostle in the whole Chapter taketh order that some should prophesie in the Church and debarring women therefrom he must either admit men or then we have a third sort of Persons to prophesie who are neither men nor women Answ. Here is a great noyse of Arguments for just nothing and a faire sophisme concluding that secundum quid which should be concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we deny not but some men in office are permitted yea and commanded to prophesie in publick and we grant that Sex and Sex are opposed but the opposition made by Robinson is creeple and throwne-backed for all and every one of mankind are not permitted to prophesie as all and every woman is forbidden to prophesie or teach in the Church by the Lawes of France a woman may not sit on the Throne and sway the Scepter but friend can you say then the Lawes of France doth license any Frenchman whatsoever he be to sit on the throne and be King Mr. Robinson proveth men are licensed to preach Sed indefinita propositio in materia contingente â—quipollet particulari but he knoweth all men are not licenced to prophesie in publick for ungifted men are not sent of God and we say neither all gifted tradesmen never called by the Church nor educated in Schooles or sent of God to preach in the Church This he covereth and proveth never onely he setteth downe foure armies of Arguments to prove I know not what to prove forsooth that men may prophesie in publike and not women but who denyeth that And the similitude of faith and workes crooketh here for saving faith is opposed to all good workes whatsoever both in kind and individualls for wee are neither justified by good workes in specie nor by any one good worke in individuo but though all women be debarred from teaching in the Church yet are not all men licensed to teach in the Church but onely those say we who are called of God as was Aaron 2. I would bandy the Argument thus It is not permitted to women to administer the Sacraments Ergo It is permitted for any man though not a Prophet by office to administer the Sacraments The Antecedent is Pauls the consequence is yours and so all these foure Arguments prove not what is in question to with that Ergo a gifted person not in office may preach publickly Mr. Robinson addeth In restrayning women he sheweth his meaning to be of ordinary not of extraordinary Prophets because women immediatly and extraordinarily inspired might speak without restraint Exod. 15. 20. Jud. 4. 24. Luk. 2. 36. Act. 2. 17 18. Answ. Robinson cannot show that the same kind of prophecying in women v. 34. is taxed by Paul which is regulated in men v. 26 27 28. and therefore that connexion is denied hee restraineth women from ordinary prophecying in the temple Ergo he speaketh of the ordinary prophecying of men for 1. he compareth prophecying with tongues extraordinary with extraordinary and he desireth them to covet to prophesie ordinary he cannot meane for in all the Word you find not private professors are commanded to desire to bee ordinary Prophets for so God should command them to pray that they might leave their callings and stations contrary to 1 Cor. 7. 20. and give themselves to study sciences and tongues for if the holy Ghost command the meanes he must command the end and if hee command the end hee must command the meanes But v. 34. he setteth downe a new canon about women who tooke on them to prophesie publickly and hee inhibiteth so much as ordinary prophecying yea so much as speaking in the Church and I deny not but Irenaeus Eusebius yea and Tertullian Cyrill Chrysostome Theophylactus with warrant teach that alwayes women extraordinarily inspired may prophesie for in that God immediately exalteth them above men But for ordinary prophecying in publick it is of morall equitie and perpetuall that the women should not teach for Adam was first formed this Paul bringeth as a morall argument against womens preaching His fourth Argument is from 29 and 32. verses Let the Prophets speake two or three and let the rest judge The Apostle cannot saith Robinson speake of extraordinary Prophets for they cannot erre but are infallible but the Prophets here spoken of are not infallible because they are to be censured
and Ostorodius Theoph. Nicolaides reason against Gods ordinance of a sent Ministerie Robins God hath indeed set in the body some to be eyes and mouth and hath not said to all the Church Goe and preach but first they have not their gifts from the Church Secondly you would have the body to starve if such hands as Deacons will not feed and all the body blinde if the eyes of the watchmen be blinde Answ. Yet thus much is granted that gifts give not the keyes nor authority to use gifts and so that all beleevers though gifted and graced also have not power of the keyes 2. It 's certaine that in a constituted Church there be no hands nor mouthes to doe and speake by authority and ex officio by vertue of an office save onely Elders and Pastors and that if they doe or speake they doe it extraordinarily when Churches hands are lame and her eyes blinde or if they doe and speake ordinarily it is from the law of charity in a private way not by power of the keyes and as Judges and Officers Manuscript 5 ch 4 sect The Churches not the Angels of the Churches are blamed for not executing censures against Balaam Jezabel the Nicolaitans g Robinson saith more 1. These whose workes Christ commendeth for that dwelling where Sathans throne was they kept his name and denyed not his faith these he reproveth for suffering the doctrine of Balaam and the Nicolaitans 13 14 15 16. 2. They which were commended by Christ for their workes love service faith patience increase of workes are reproved for suffering Jezabel but these were not the Angels onely 3. These conjunctions but never the lesse say though they were zâ—alous in many things yet they failed in not being zealous enough against false teachers Ans. 1. These connexions prove guiltinesse in Angels or Pastors and one common fault may be laid upon them all but hence it followeth not that they all abused one and the same power of the Keyes as being all collaterall Judges no doubt the Angels preached not against Balaam Jâ—zabel and the Nicolaitans doctrine and yet women dwelt where Sathans throne is and there faith and patience was commended and yet our brethren will not say women are rebuked and all the beleevers because they did not pastorally preach against Balaam and Iezabel so this argument hurteth them as much as our cause The Pastors were guilty because they did not in their place use the Keyes and the people because they did not say to Archippus and their Officers Take heed how you governe as Israel was involved in Achans trespasse because they warned not one another 2. Seeing the Spirit of God maketh mention of Churches in the plurall number and every one of the seven Churches of Ephesus Rev. 2. 7. of Sâ—yrna v. 11. of Pergamus 17. of Thyatira 29 of Sardis 3. 6. Philadelphia 13. Laodicea 22. It is cleare there were more Churches then a single Congregation and an independent incorporation in every one of them and so a Presbytery of Angels in every one of them behoved to be guilty of this neglect of discipline yet not all one and the same way It is not cleare enough though that the whole Church in Ephesus was to be rebuked or that all and every one of the Elders whereof there were a good number Act. 20. 26. He prayed with them all they all wept sore were guilty of these abuses of the power of the Keyes for in Sardis there were a few names which had not defiled their garments yet the whole body is rebuked Manuscript Ch. 5. Sect. 4. When the word Congregation is put for the Elders or Judges only it is never understood of them sitting in consistery and judgement there alone by themselves and apart from the people but in the presence of the publick assembly who also had liberty in such cases to rescue an innocent from unjust judgment 1 Sam. 14. 45. I answer we urge not a Church assembly of Elders only to exclude the people from hearing yea and in an orderly way from speaking reasoning and disputing even in our Generall assembly but for judiciall concluding we find not that given to any but to the Church-guides Act. 15. 6. Act. 16. 4. 2 It is not a good argument the people sate with the Rulers and rescued innocent Jonathan 1 Sam. 14. Therefore all the people may fit and give judiciall sentence or impede the Elders to sentence any This I grant is alledged by Ainsnorth for to give popular government to the people as also 1 King 21. 13. and Ier. 26. 11 12. but 1. a fact of the people is not a Law 2. It was one fact and that in an extraordinary case of extreame iniquity in killing innocent Ionathan a Prince and Leader of the people 3. in a civill businesse and the people were to be executioners of the sentence of death and they saw it manifestly unjust 4. they were not the common people only but in thar company were the Princes of the Tribes and heads and the King and his family only on the other side what will this infer but that there were no Kings in Israel who had power of life and death nor any judges as Ainsworth contrary to Scripture sayth but that the people were joynt Judges with the King and that the people in the New Testament are co-equall Judges with the Elders from so poore an example and so the Separatists proving from the peoples power of judging in civill causes which yet is a wide mistake and a punishment bodily to be inflicted upon strangers as Paget doth learnedly observe doe conclude the peoples power of judging in Ecclesiastick causes which concerneth only the members of the visible Church Manuscript We grant it is orderly to tell the Elders the offence that the whole Church be not frivolously troubled but it followeth not that the Officers may judge there alone without consent of the people he who told his complaint to the Levite told it orderly enough to the whole Congregation assembled at Mizpeh Jud. 20. Ans. These to whom we are to complaine these and these only are to be heard and obeyed as Judges binding and loosing in Earth and validly in Heaven Mat. 18. but these are not the multitude nor one Elder only but the Church of Elders 2. if the Church of Believers be the only subject as you teach of the Keys and not the Elders but in so far as they are parts of the believing Church then it is more orderly to complaine to the multitude who only are proper Judges then to Elders who are not properly Judges Manuscript A second reason why we allow such power to the people in Church censures is from the Church of Corinth 1. He directeth the whole Church of Corinth to whom he writeth to excomunicate the incestuous man Ans. He writeth to all the faithfull and so to women the woman is not to usurpe authority over
the man 1 Cor. 14. 34. 1 Tim. 2. 11 12. but to voyce judicially in Excommunication is an act of Apostolick authority Manuscript Ib. The whole Church is to be gathered together and to Excommunicate Ergo not the Bishop and Elders alone 3. Pauls spirit was to be with them and Christs authority 4. the whole Church 2 Cor. 2. did forgive him 5. nothing is in the Text that attributeth any power to the presbytery apart or singularly above the rest but as the reproofe is directed to all for not mourning so is the Commandement of casting out directed to all Ans. 1. It is cleare that if some were gathered together in the power of Christ and the spirit of Paul that is in the authority that he received over the Corinthians for edification 2. Cor. 10. 8. and Pauls Rod 1 Cor. 4. 21. then as many as were convened Church-ways and mourned not for the same did not cast out and authoritatively forgive seeing women and believing children did convene with the whole Church and were not humbled for the sinne and yet women and believing children cannot be capable of pastorall authority over the Church which was given for edification 2. The power of the Lord Jesus that is the keys of the Kingdom of God were committed to Peter as to a Pastor Mat. 16. and power to bind and retaine to loose and pardon sinnes Joh. 20. 20 21 22. Which power is given to these who are sent as Ambassadors as the Father sent Christ v. 21. which power cannot be given to puffed up women 3. Except this be said the Text must beare that there was not a Presbytery of Prophets Governors and Teachers there of all who had a more eminent act in excommunicating and Church pardoning then the women who mourned not for by what reason our brethren would have the act of excommunicating an act of the whole Church convened including all to whom Paul writeth women and children by that same reason we may appropriate it to these only who are capable of Pauls pastorall spirit and authority according as attributes are appropriated by good logick to their own subjects else that cannot be expounded 1 Cor. 14. 31. For ye may all prophecy one by one What may all that the Apostle writeth unto 1 Cor. 1. 2. prophecy one by one even the whole Church even all sanctified in Christ Jesus called to be Saints and all that in every place call upon the Lord Iesus I thinke our brethren will not say so so when Paul sayth 1 Thess. 5. 12. Esteem highly of these that are over you if that command be directed to the whole Church of the Thessalonians which is in God our Father as the Epistle is directed to them all 1 Thess. 1. 1. then doth Paul command the Elders in Thessalonica to esteem highly of themselves for their own workes sake if exhortations be not restricted according to the nature of the subject in hand we shall mock the Word of God and make it ridiculous to all Ainsworth sayth The putting away of leaven was commanded to all Israel Ergo the putting away of the incestuous person is commanded to them all in Corinth without exception and the putting away of the Leper was commanded to all Israel I answer 1. Proportions are weake probations 1. every single woman 2. privately in her own house 3. without Churches consent and authority was to put away Leaven but it is a poore inference therefore every woman in Corinth heâ—e alone might excommunicate without the Churches authority and in their private houses 2. The Priest only judicially putteth away the Leper Deut. 17. 13. and the Priests without the peoples consent put out Uzzah their Prince from the Sanctuary when he was a Leper 2. Châ—on 26. 20. Manuscript Lest this judgement should be restrained to Presbyteries only he magnifieth the judging of the Saints taking occasion from thence to stretch their judicature in some cases even to the deciding of civill causes rather then that they should fly suddenly to Law one against another before Infidels Ans. That upon this Church judging he taketh occasion to magnifiy the judging of the Saints I see not for he passeth to a new subject in reprehending their pleadng before heathen Judges 2. Though that cohesion of the Chapters were granted yet doth he not magnifie the Judging of all the multitude the Saints of men and women shall judge the world by assenting to Gods Judging but all the Saints even women are not Church-Iudges Also he extendeth Judging of civill causes to the most eminent Seniors amongst them v. 5. Is there not a wise-man amongst you no not one who shal be able to judge betwixt his brethren and therefore he layeth a ground that far lesse can all the rest of men and women be Judges Ecclesiastick to binde and loose validly in Earth and Heaven but onely the wiser and selected Elders I may adde what Master Robinson sayth that our argument from confession may be objected to the Apostles no lesse then to Separatists Acts 1. 23. They presented two that is the multitude which were about an hundred and twenty men and women and Act 6. 5. And the while multitude presented seven Deacons to the twelue Apostles and the twelve Apostles called the multitude and so spake to them and v. 6. prayed and laid hands on the Deacons Now when the multitude Acts 1. presented Joseph and Matthias it behoved them to speak spake they joyntly or all at once this were confusion contrary to 1 Cor. 14. 14. did the women speak they must not meddle in Church-maters v. 34. did children speak It is impossible so Acts 6. did all the twelve Apostles speak at once and pray vocally at once did the whole multitude speak when they presented the seven Deacons that is confusion by these and the like women and children are utterly excluded from the Church as no parts of it Acts 15. 22. The whole Church sent Messengers to Antioch 1 Coâ— 14. 23. the whole Church commeth together in one to exercise themselves in praying and prophecying but children could not send messengers nor pray nor prophecy and women might not speak in the Church and therefore women and children must be excluded from being parts of the Church if one be excluded why not another and so till we come to the chiefe of the Congreation Ans. This is much for us every way therefore the 120 Acts 1. and the multitude Acts 6. did present the two elect Apostles and the seven Deacons by some select persons and when these select persons spake the Church spake and when one Apostle prayed the whole twelve prayed Ergo there is a representative Church which performeth Church actions in the name of the Church and you will have a representative Church in the New Testament to be a point as you say of Judaisme yet here you are forced to acknowledge it 2. By all good reason when Christ Mat. 18. sayth if he refuse to heare the Church
house or his owne Gal. 6. 10. Let us doe good to all but especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who are of the houshold of faith Ergo we are to doe good to some who are of the houshold of faith and to some who are not of the houshold of faith except you say the Text doth beare onely that we are to doe good to none save onely to those who are of the houshold of faith which is non-sense Phil. 4. 22. All the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salute you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially those of Caesars house Hence two sorts of Saints saluted the Philippians some Saints of Caesars house and some not of Caesars house this you must say if you will not have the Text to beare either that no Saints did salute the Philippians save onely the Saints of Caesars house contrary to sense for the Text saith All the Saints here with me at Rome salute you Otherwaies you must say that the reason and motive why the Saints saluted the Philippians was because they were Saints of Caesars house as you say the speciall cause and respect why the well ruling Pastor is worthy of double honour is because he laboureth in the Word and ' Doctrine for so you expound it Now this is two waies false for 1. this can be no respect and cause why all the Saints saluted the Philippians except all the Saints which did salute them were onely the Saints of Caesars house and so both the argument should be false and the conclusion false for they were not all of Caesars house who saluted the Philippians Nor 2. was this the reason why they did salute them for the Saints did salute the Philippians upon this ground of Christian relation because they were Saints and loved one another in Christ and not upon this civill and common consideration because they were Caesars Domestickes and Courtiers with the Emperour So a Tim. 4. 13. Bring with thee the cloake which I left at Troas and bookes but especially the parchments And thus doe also the Hebrews speake Prov. 11. 31. Retribution shall be made to the just far more to the wicked Here be clearely two sorts of retributions and two kinds of persons which are recompenced And Prov. 17. 7. The liâ—s of honour are not seemely for a foole much lesse is falsity to a liberall man or to a Prince I know these examples doe not every way come home to our point but they prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to the Hebrews a note of discretion as also â— Psalm 31. v. 11. is even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to the Greekes It is true where a genus and a species a generall and a speciall under that are set downe for as much as genus species non faciâ—nt numerism there is no need that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the particle especially should be as a note of dicretion or multiplication As if I should say a Iudge is to be honoured but especially judging righteously I should not inferre that there are two sorts of Judges but the case is not so here because two species are expresly set downe to wit those who rule well and those who labour in the Word and Doctrine And if I should say a Iudge judging righteously for all is worthy of much honour especially he that judgeth righteously for the Widow and the Orphane I should in this hold forth either two sorts of righteous Judges or then I should say no other but he who judgeth righteously for aâ—â— is to be honoured especially he who judgeth righteously for these and these comprehended under this all Thirdly I should in that also say that there be two things though not two sorts of judges worthy of much honour to wit the office of a Iudge and his equall and unpartiall judging are both worthy of double honor But Paul is not here allowing honour to the office in abstracto and in a generall notion but to the officer in specie and in concreto who doth rule well and labour in the word and doctrine Object 2. But Paul doth here understand by him that ruleth well the civill Magistrate Answ. When Paul is here speaking of the Oeconomy of Gods house it is not consonant to the Text that he would instruct Timothy of the wages due to the Emperour Nero and yoice the Emperour in one verse with the Pastor and the Doctor labouring in the word and doctrine and prove from the Law that the mouth of Nero should not be muzled Nor doth the VVord give this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Magistrates but some higher stiles calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 1. Principalities and powers Rom. 13. 1. Secondly this Text would prove that double wages were due to Paul above Nero the Emperour and that Pastors are more to bee honoured then Emperours and Kings Thirdly the Text speaks clearly of two parallel species of Elders in the Church but the Magistrate is no parallel line with preaching Elders Object 3. By those who rule well are understood Deacons who take care of the poore Answ. Didoclavius observeth that Deacons are never called Rulers but distinguished from them Rom. 12. 8. Secondly the well ruling here taketh up the halfe of the Pastors Office and all that belongeth thereunto except labouring in the word and doctrine as to receive accusations against an Elder to judge and governe with the Pastor to visit the sicke to exhort and rebuse in a judiciall way but to serve Tables and to take care of the poore onely is the least and most inferiour part of well-governing of Gods house and is but a care for their bodies VVhereas to rule well is an Ecclesiasticall Magistracy to goe in and out before Gods people to watch for their soules as those which must give an accompt Hebr. 13. 17. 1 Thess. 5. 12. The Deacon careth for the body onely and the Deacon that Bilson and others would have with him is neither in this place nor in all Gods VVord as we shall heare Oâ— 4. By these who rule well are understord Bishops who for age cannot preach yet rule well Ans. Surely these who have laboured in the Word and Doctrine and spent their strength in painefull preaching and now in old age rule well cannot in reason bee thought worthy of lesse honour and wages then preaching Elders but above them as emeriti milites are not to be degraded and if they have never laboured in the Word and Doctrine they being Bishops by office must be dumb dogs and worthy of no honour at all 2. They cannot rule well as Pastors and yet be dumbe and not labour in the word 3. The Text speaketh not of Elders aetate by age but of Elders Officio by office who labour as work-men in a vineyard v. 18. Ob. 5. By ruling well he meaneth a holy life so as he meaneth not only that Pastors should live holily but also preach painfully Answ.
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 Synodicall and not given out with that divine and Apostolicall authoritie that the Apostles may use in commanding it is true they use lovely and swasory exhortations in their writing but this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree not an exhortation now James saith 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe as his private opinion with reverence to what Peter and Paul saith and v. 7. Peter when many had disputed and spoken before him standeth up and speaketh and v. 12. Barnabas and Paul after the multitude is â—â—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 determining of dogmaticall points but this is no power of jurisdictim The seventh Proposition to which almost all the Elders of New England 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 â—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 applying 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 dependance 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 judgements 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 subverâ—ers of soules would not heare their brethren of Antioch did tell the Synod convened at Jerusalem that is according to our â—viours order Maâ—â—â— 18. 17. they did tell the Church and my reason is if the Church at Antioch could not satisfie the conâ—câ—enâ—es of some who said you must bee circumcised else you cannâ—x 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 Antioch and been determined at Antioch as in the proper court if that hold true the question is deserred to the Synod the cauâ—e remaineth with the body the Church but the cause returned never to the Church of Antioch but both question and cause was determined 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 belongeth to a Synod 2. It is said expresly â— 22. It pleased tâ— 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 â—â—leevers or the fiaternitie at Jerusalem say our brethren but with leave of their godlinesse and learning no say â— 1. What reason that the Church of all beleevers men and women 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 â—â—leevers of Jerusalem was present because they were 〈…〉 to the Synod whereas Antioch other 〈…〉 were nor off were not present but in their commissioners then I say the Church â—â— the multitude of Jerusalem whose commidicâ—â—â—s were here 〈◊〉 I say the multitude was present â—uely de 〈◊〉 not 〈◊〉 nor was there more law for their presence then â—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 â—â—â—â—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 messengers 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 called 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. â—are is no reason that they were all