12. speaking of respect to their Officers Know them that labour among you and are over you in the Lord and admonish you These two labour and are over you are commensurable that is who make it their calling to have the care of you which the many Pastors and Elders in a common Presbyterie cannot And labour in what Tim. Epist. 1. chap. 1. ver. 17. expounds it That labour in the word and Doctrine The Elders that rule well are worthy of double honour especially those that labour in the word and Doctrine And expound this latter known place whether of Teaching Elders only or ruling and teaching both as the Reformed Churches doe however it affords this to us that the extent of ruling in either the one or the other is but as large as teaching And if it be meant of Teaching Elders only that both rule and labour in the word and Doctrine yet if they be limited in labouring in the word as they are being fixed Pastors to their own Congregations then in ruling And if it be meant of ruling Elders as distinct from them yet their ruling is but of the same extent that the others labouring in the word is and that is extended but to one Congregation And secondly Reason is for this For in a Pastors Office in which Preaching and Ruling are joyned yet his power of ruling flowes in him from and is the adjunct of his power to preach and to be sure it is not extendible further and however yet there is the same proportion of either and then by just reason the extent of the Church which is the subject of his ordinary ruling cannot be extended larger then what is the ordinary subject of his preaching and so these relations are of equall limits If a father hath the power of governing as a father then it is extendible only to those he is a father to And that a Pastor hath his ordinary ruling power annexed to his ordinary power of preaching is proved by these reasons First If not upon this ground then upon some other not by any speciall faculty or Office over and above this of preaching for then he should be ordained a ruling Elder over and above his being first a Preaching Elder as a new faculty given him or by being made a Ruler first and then this of preaching superadded as the Bishops first made Deacons then Presbyters But Secondly All the keyes are given him at once the keyes of ruling with the keyes of knowledge the power of the staffe intrinsecally followes his being a Pastor or Shepheard and though the one is a power of meere order namely that of Preaching and that of his Ruling be a power of jurisdiction to be exercised with others and not alone yet still his receiving power to joyne with others in those acts of Rule of jurisdiction is from this his power of Order and the ordinary extent of his authority therein is extendible no farther then his ordinary call to preach Yea Thirdly The extent of the power of the Apostles themselvs in ruling in all the Churches was founded upon and extendible with their commission to preach in all Churches and their very call and obligation being not to preach in a set fixed relation as ordinary Pastors calling is but to all Churches in all Nations Hence their power of ruling was answerable It was their very call to be universall Pastors and therefore universall Rulers yea and in reference to those that are without their authority of ruling was narrower in the extent of it then of their preaching The Apostles might preach to Heathens and their call was so to doe to convert them but they had not power to rule all men what have I to doe to judge them that are without But in this way of Presbyteriall governement though they also may occasionally preach where they may not rule yet the proportion of their ordinary ruling is extended beyond the proportion of their ordinary preaching which it was not in the Apostles themselves Secondly It breeds an incongruous disproportion between the Offices of Ruling and Preaching Elders compared among themselves for this Governement makes the Extent of the Ruling Elders Office and relation to be larger then that of their Teachers or Pastors For the Pastor quâ Pastor is limited to his particular Congregation he is fixed to for the ordinary performance of his Office as the Deacons also are but the Ruling Elders Office quâ Ruling Elder is extended over all these Congregations in this Presbyterie The Ruling Elder performes his Office in the highest perfection of it as to admonish excommunicate in all these Churches but the Pastors are limited in the highest work of their Callings Preaching being more excellent then Ruling yea then baptizing unto one Congregation That in the first Epistle to Tim. Chap. 5. Ver. 17. interpret it as you will justifies this Thirdly It perverts the order and distinction of Teaching Elders and meere Ruling Elders as the reformed Churches call them or Church Governours as the Assembly That whereas Christ hath made some Teaching Elders and some Ruling Elders and these distinct in this that the Preaching Elders Office is to preach and rule the Ruling Elders Office only to rule this frame of Presbyteriall government makes one person not only to doe both these works which in a particular Congregation every Pastor doth but formally to be both those Offices in respect of a double relation he doth susteine namely a Pastor to be a Preaching Elder to the Congregation where he is fixed and a meere ruling Elder to the rest of the Congregations of a Classicall Church for it is demanded when a Pastor in a particular Congregation is in this common Presbyterie what sort of Officer he is to that Presbyteriall Church An Elder he is because he doth the work of an Elder A Teaching Elder to that Church he is not for to that whole Church he labours not in the word and Doctrine Timothy Epist. 1. Chap. 5. ver. 17. Therefore a meere ruling Elder he must be and so the same man beares two sorts of Offices and by this meanes there are two sorts of meere ruling Elders whereas in a particular Congregation a Pastor though he rules yet he ruleth as a Pastor to that Congregation And this disorder and confusion is further set out in that by this meanes the same Officer hath a full relation to one Church and but halfe a relation to another and causeth him to performe the whole of his Office to one Church the particular Church he hath relation to and but the halfe thereof to the other Fourthly It makes an incongruous disproportion between the Extent of the relation of those two Offices of Elders and Deacons unto a Church If the Scriptures had intended many Churches making one Church and the Elders of those many Churchers to have been Elders in common to those Churches as one Church then in like manner the Deacons of all those Churches should make up a common
Deaconrie and be Deacons in common unto all those Churches in an ordinary way as the other are Elders But this is contrary to the practise of the Reformed Churches though subject to the Presbyteriall Government in which the Deacons have the ordinary relation of Deacons in no respect extended further then to a particular Congregation nor doe they exercise Acts of that Office in an ordinary way to other Congregations nor otherwise to neighbour Congregations then to any other much lesse is there a common Deaconship of them all and why should not the later be erected over all those Churches as one Church as well as a common Eldership especially if in matters of this nature par ratio should carry it every Church quâ Church being a body hath relation to all its Officers as Organicall members thereof So. Rom. 12th and the 4th And the Apostle writing to Philippi a Church in a City he writes to the Bishops the Elders and the Deacons as both alike Officers of that Church And Acts Chap. 6th The Deacons of the Church of Jerusalem if there were many Congregations as our brethren suppose were chosen by the whole multitude when gathered together by the 12. And therefore were Deacons of that whole Church as well as the Elders Elders thereof Now if the Deacons Office should thus be extended to all the Congregations as the Elders is then why should not each Church be bound to bring contributions to the Deacons of each Church and to be distributed in common and so our purses should be subject to the Deacons in common as farre as our persons to the Elders in common and they might challenge the same power in their Office over the one that the Elders doe over the other and then also each Congregation were in an ordinary and standing obligation bound to releeve all the Poore in those Churches as well as those in their own Parishes not only by the common law of Charity but by virtue of speciall relation of their being one Church which relation in all these things doth beget the like Obligation that it doth in government and so all things of this nature should be alike common to all and each and there should be a common Treasury for this one great Diaconat Church as we may in a paralell allusion to that other name of Presbyteriall call it A second head of Incongruities and Inconsistencies which will follow upon it are in the mutuall duties required and that doe necessarily follow upon this standing relation for a constant government of these Elders to all this people of these Churches and of the people to these Elders 1. From the People to all these Elders according unto what the Scripture speakes of as due to standing Elders they owe at least honour and esteeme yea maintenance to all their Elders whether those that ordinarily rule them or preach to them and they owe it for both Tim. Epist. 1. Chap. 5. ver. 17. and 18. Let the Elders that rule well be counted worthy of double honour especially those that labour in the word and Doctrine Which honour is expressed by the Analogie of that law ver. 18. not to musle up the mouth of the Oxe that treadeth out the corne And this is certainly due to Elders for all that is the work or Elders whether performed apart or together by way of jurisdiction in a Presbyterie And it cannot be denied but that their constant ruling as in the Presbyterie is one great part of the work of Elders and so must be here intended for which an especiall honour is due And as they are to feed all and every one in the flock as Acts 20. ver. 28. so maintenance and honour is due from all this people to all and every one of these Elders as well to those that rule as those that labour in the word and Doctrine And in reason if the Elders that rule well and performe the lesser acts of ruling in their particular Congregations and the Presbyteries thereof are to have this honour in their relations then all those Elders that rule well in the common Presbyterie and performe the greatest acts of ruling are to have the like from all that Classicall Church the emphasis being put upon ruling well and in those acts done by them the excellency of ruling consisteth and the precept is not to honour Presbyteries in some abstract notion but Elders because the particular persons of the Elders are to be the object of it and those most who excell most in that rule that rule well or best but when there are many Congregations that have their proper fixed Pastors and Elders whom they maintaine for performing one part of the Elders worke for they performe but one part of it how shall they performe this due to all the rest for that other part of it and it is due from every person as he is able or he cannot performe his duty how burthensome how confused would this be And then how to proportion this suppose it should not be maintenance but honour and esteeme this people will not be able to judge not only for that they cannot be present at their worke and so cannot judge of it but because either it must be proportioned to them as constant Preaching-Elders or as Ruling not as to Preaching Elders for they labour not to them as such the ground upon which it is required is That they tread out their Corne and to honour and esteeme them as Ruling Elders only were to honour preaching Elders below the ranke and degree of their Office So Secondly It brings the like Incongruities upon the performance of those duties of Elders which the New Testament indifferently requires of all those that it acknowledgeth to be Elders unto a people and therefore no such constant relation of Elders to so many Churches may be As first Praying with the sick Send for the Elders of the Church to pray for them James chap. 5. ver. 14. What are these Elders of a Presbyteriall Church bound hereto this duty lyes in common upon Elders of Churches and how shall we distinguish when the Scripture doth not Secondly Visiting from house to house as Paul in his example instructs the Elders of Ephesus Acts chap. 20. ver. 20. Thirdly Watching over mens soules as those that must give an accompt Heb. chap. 13. ver. 17. To watch is not to stay till causes are brought by appeales or so from the Congregations but personally to observe and oversee them as soules committed to them which they must give an accompt for Fourthly Of Preaching If Preaching Elders in season and out of season The Bishops they said the flock was theirs and the whole care committed to them and to salve the incongruity of not being able to preach themselves to them they professed a derivative delegated power to inferior Pastors whom they called their Curats This was plaine dealing but these Elders make all the whole flock theirs and this from those Scriptures that speake of Elders and
that therefore two Elders associated may doe the like Secondly it is hard to suppose that these Apostles when all together should act with an inferiour power to what they put forth in a like case alone If Peter had beene himselfe alone in a Church new planted then and there hee must bee supposed to act as an Apostle because hee alone governed And shall these Apostles when they are all in one and joyne all together in one Act bee yet supposed to fall lower in their power under the formall exercise of it Thirdly if they had acted as Elders in a Colledge they might miscarry as Elders doe and so the minor part of them have been subject to Excommunication of the greater And what power was there on earth to have excommunicated an Apostle who held his Office immediately from Christ and who whilst hee was in that Office had power over all Churches To the third viz. That they in their Proceedings did joyne with others As in this choyce of the Deacons they did joyne with the multitude as also when they came to any other Churches they used to doe Neither doth that argue that they acted not as Apostles but as Elders For first they joyned in Acts with others and joyned others with themselves wherein they yet acted as Apostles thus in writing Scripture they joyned others with them as Paul joyned Silvanus and Timotheus in his Epistle to the Thessalonians and not meerely in the salutation for the expressions runne in their names also in that Epistle and Act. 15. The Apostles Elders yea and Brethren joyned in a Letter to the Churches But these as Apostles therefore so called in distinction from the Elders and the rest according to their severall interests as the Brethren did all according to their interests so the Elders and the Apostles in theirs So in ordaining Timothy the Presbytery laid on hands yet they as a Presbytery and Paul as an Apostle for else a Presbytery had not had power to ordaine an Evangelist Yet secondly the Apostles did where ever they came leave the Elders and people to the exercise of that right belonged to them although they joyned with them neither did therein lie their Apostolicall authority to doe all alone for then they seldome or never acted as Apostles in Churches Paul alone excommunicated not that Corinthian and yet as an Apostle wrote to have it done by them for it was Canonicall Scripture and therefore although that this Church of Hierusalem should choose their Deacons is a just example of the priviledge of a Church for if the Apostles when they were present allowed this interest to Churches then Elders should much more yet what the Apostles did by an Apostolicall power in these Congregations cannot bee drawn into example for Officers in that thing wherein their power Apostolicall lay which was to exercise acts of jurisdiction in severall Churches Neither fourthly will that helpe it That they exercised this Government in these Congregations supposed many as considered to bee one Church For if they acted not as Elders then the correlate to it namely Church could not bee considered as Presbyteriall Reasons against the fourth and last Proofe of the second Branch Viz. That the Elders did meet together for Acts of Government Act. 11. ult. Act. 15. 4. 6. 22. Act. 21. 17 18. First the Argument from Acts 11. ult. lies thus There were Elders in Judea that received Almes verse 29 30. compared Therefore the Elders of Jerusalem did meet together for Acts of Government In this Argument as the persons are mistaken so the Act for the Elders of Hierusalem are not mentioned but of Iudea as by comparing verses 29 30. it appeares And by this it might bee as well argued that the Elders in Judea met for Presbyteriall Government as that the Elders of Jerusalem seeing their Almes were carryed to the Elders of Judea as it is there said The receiving Almes which is the onely Act that is mentioned was not an Act of Government for Deacons may meet to receive Almes and yet meet not for Acts of government For that second place mentioned Acts 21. 20. where it is said Paul came in to James and all the Elders were present although wee read that all the Elders were present yet that they met for Acts of Presbyteriall government appeares not the occasion of the meeting was Pauls entertainment whom some of the brethren had received at his first comming verse 17. and now the Elders meet to receive him also A Christian duty of love and respect due to so great and famous an Apostle and Paul went not as cited but to visit and salute them as vers. 19. Secondly The Acts that passed were none of them Presbyteriall for Paul gave them an Historicall relation of what things God had wrought by his Ministery the matter of which relation was intended to provoke them as Brethren and fellow-labourers to glorify God as ver. 20. is said they did and not to give them an account as to a Consistory that met for Government Such narrations the Apostles made even to whole Churches as Paul and Barnabas at Antioch Act. 14. 27. When they had gathered the whole Church together which Church was of no more then to meet in one Assembly they rehearsed in like manner as here all that God had done by them and how hee had opened a doore of Faith to the Gentiles Neither will the advice they gave to Paul to prevent the scandall and offence the people would take at him argue authority much lesse government Neither was there any Act of Government put forth over their own Churches if supposed many Reasons against the alledging Act. 15. for the meeting of the Elders of Jerusalem for Presbyteriall Acts of Government 1. If it were a meeting of Elders for Acts of Government then it was a Presbyteriall meeting for Acts of Government But that it was no such meeting appeares because there was nothing done in it that may seem to have any bond in it but such as bound the Churches of Antioch Syria Cilicia as much as Jerusalem but this cannot bee in any Presbyteriall meeting for Acts of Government For such meetings have onely authoritative power over their own Church 2. The scope and end of this meeting was to give satisfaction to the offended Brethren of Antioch and dogmatically to declare their judgements in a difficult case of Conscience not to put forth any Act of Juridicall power upon any as appeares in the matter of their debate and the issue of all Of which more fully afterward And if it bee said that Peter reproved some of their own Members present such as had taught the necessity of the Ceremoniall Law Why tempt you God c. This was not delivered as an Act of Government formally by any vote of the Presbytery but in the way of Discourse But it was affirmed to bee sufficient to confirme the Proposition if it bee a Synodicall meeting Presbyteriall and Synodicall both it cannot
of Jerusalem to have sent chosen men to carry the Letters and withall to shew the grounds of those their judgements by word of mouth ver. 23. 27. 31. This needed not if their own Elders had been present and so had been to have returned and if they were sent as Messengers from the Synod then to all the Churches as well as to Antioch and why doe they then goe no further then unto Antioch ver. 33. Yea and although Paul and Barnabas delivered those results to all the Cities yet as it should seem accidentally and not principally intended they goe not on purpose chiefely to deliver those decrees but ver. 36. of chap. 15. it was Pauls motion upon other grounds to go visit the Churches in every City where they had Preached and so but occasionally delivered these Decrees Chap. 16. 4. So as they came to them not as sent in a mandatory way as to Churches subject to that Synod by a Synodical Law as such Canons are used to bee sent but as the judgement onely of this Church and the Apostles delivered them for their edification And in the third place If there were any further authority or jurisdiction in their Decrees it was from the Apostles who were present and concurred in it and who had power over all the Churches and accordingly though the Elders in the whole Church were present and joyned with the Apostles Quantum in se to consent and approve their Decrees with that severall respective kinde of judgment proper unto them yet all the authority put forth over these Churches was that transcendent authority of the Apostles which is not now left in all the Elders of the world joyned together and that therefore these Decrees made and the decision of these questions here were by infallible Apostolicall authority and to that end they subjoyned that Apostolicall Seale It seemed good to us and the Holy Ghost And although the ordinary Elders yea and the whole Church joyned in this yet but according to their Measure Analogy and Proportion of their faith even as in writing some Epistles Timothy and Silvanus joyned with Paul but yet Paul onely wrote Apostolically and the authority in them is looked at as his or else because perhaps they having the Holy Ghost falne on them through the Apostles Doctrine then delivered which was then usuall perswading their hearts unanimously though afore dissenting as ver. 25. to accord in that respect they might speak this in such a sense that no assembly of men wanting Apostolicall presence and instruction may now speak And although it may bee objected That then this Letter and these Decrees should bee formall Scripture and so binde us still it is answered That they are Scripture and written for our learning and if the case were the same upon which they obliged them then viz. matter of offence that then they would binde us now but the things being enjoyned but as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} things of a superadded casuall necessity and not absolute in case of offence onely and not simply for the things themselves therefore now the necessity being ceased the obligation ceaseth yet so as the equity of the rule and ground these were commanded upon to abstain from things that will offend our brethren doth hold in like cases to the end of the world And last of all there is no act of such authority and government put forth in it which the Proposition intendeth which will appeare if wee either consider the occasion and rise of it or the issue and result of it It was not a set or stated meeting by common agreement of the Churches but Antioch sends to Jerusalem unknowne to them there are no summons sent to send up Delinquents nor can wee finde these disturbers are sent to Jerusalem to bee censured by those Ecclesiasticall pupunishments in which Government doth properly lye and consist The subject matter sent to them for their decision was meerely matter of Doctrine about this question verse 2. and about this word verse 5. Namely whether the Ceremoniall Law was to bee observed Concerning which they wrote their judgements dogmatically which they were called to doe being thus sent unto Neither doth it argue that it was more then to determine this question doctrinally they came up for because that Paul and Barnabas could have decided that before being themselves Apostles and that therefore their comming up was for discipline against Delinquents for as the case stood they listened not to Paul and Barnabas as Apostles but pretended the judgment of the other Apostles For indeed Paul and Barnabas did declare their judgements the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or contention ver. 3. being attributed unto them as contending against the false Teachers for the Truth and so as even the Church of Antioch rested not in their decision Otherwise Paul and Barnabas might have as Apostles censured those Delinquents without comming to Jerusalem as wel as by Apostolique authority have decided the question For Apostolicall power extended to Discipline as well as Doctrine If it bee said That even doctrinally to deliver the truth when it is done by a company of Elders hath authority or power in it as when Christ said Goe and teach all power is given unto mee It is granted an Authoritie exercised in doctrine and so to bee in Synods but yet not Jurisdiction which the Proposition intends which is when doctrines are delivered sub paena under the penaltie of that Ecclesiasticall punishment of Excommunication if not received One Minister alone hath a dogmaticall authoritie as a Minister to rebuke exhort and yet acts of Jurisdiction are not his alone but of others conjoyned with him Neither secondly doth the titles given to these results of theirs argue a Jurisdiction in that they are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Act. 16. 4. For although the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used for an Imperiall decree Luke 2. 1. yet but rarely and more commonly as Stephanus and Budaeus observe for doctrine opinion in matters morall or speculative as Platonis Dogma c. and thence is translated to import the Judgements of Divines given in matters Theologicall although delivered with certaintie And so the using of this word implyeth the subject to have beene doctrinall onely and so delivered And further the subject matter of this decision being about rules and ceremonies and the not observation of them the Dogma is elegantly and perhaps on purpose given to these Apostolicall Canons by way of opposition and contradiction to those that taught and observed such rules who are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in so doing Colossians 2. 20. being led away by the false Dogmata or Heterodox theses of false Teachers that enjoyned them And for that other word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} translated ordained it plainely notes out but this that these
doctrinall Theses were the joynt declared and avowed Judgement and conclusions of these and so answereth to those other words in their letters It seemeth good unto us being with one accord c. Apostles and Elders thus met with one accord agreeing therein and particularly and unanimously so judging and therefore when James gives his judgement hee useth the same word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Verse 19. of this 15. Chap. This is my judgement which being voted and agreed upon by the rest they are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Neither doth this argue any act of authoritie that the things here declared to bee observed are indifferent for some of them come under a morall consideration and all come under the case of offence Neither doth the language they commend those to them in sound of that Jurisdiction or government intended in the proposition for although they seeme to speake as guided infallibly in their resolution it seemed good to us and to the holy Ghost yet their expressions are carried so as to avoyd Jurisdiction those words To lay no other burthen if any must import this Jurisdiction but these words as Ludovicus de Dieu hath well observed are as they may bee taken passively therein agreeing with the Syriack translation It seemed good to and the holy Ghost that no other burthen bee laid on you that whereas these Teachers of the circumcision had gone about by their doctrine to bind the Law of Moses upon mens consciences and to put on them a burthen too heavy for them to beare as Peter speakes Vers 9. and had taught this to bee the commands of Christ and his Apostles and the judgement of the Church of Jerusalem They disclaime this and professe they would have no such burthen put upon them and that they gave these Teachers no such commandement that is never delivered or uttered any such Doctrine to bee commanded And if it bee taken actively yet the declaring it to bee the command of Christ is the imposition here intended for the same words are used of the Teachers who yet had not assumed by vertue of an Ecclesiasticall authority to impose these things but by way of Doctrine So Verse the tenth Why tempt you God to put a yoake upon the necke of the Disciples Vers 5. And it is well knowne that in the Scripture phrase to teach and to declare though by way of Doctrine and to presse mens consciences with things as the commands of God is said to bee a binding and imposing a burthen on them So of the Pharisees and these were of the sect of the Pharisees of whom and to whom that was spoken Verse 5. it is said Matth. 23. 4. that the Pharisees bind heavy burthens and grievous to bee borne and lay them on mens shoulders which is spoken but of a doctrinall declaring and pressing mens consciences with the rigour of the Law and this is so well knowne to bee the Language of the Jewes that it need not bee insisted on Neither doth it follow that if they may lay these burthens by way of Doctrine they may censure for the neglect of them for every Minister in his Sermon imposeth those burthens whilst they urge and declare these duties to men and yet have not power Ecclesiastically to censure them for though it being a command of Christ they could not but hold it forth as such and so urge it yet not by way of Jurisdiction but with these soft words which if you observe you doe well Lastly although these false Teachers had subverted their faith and against their owne light had avouched their Doctrine to bee the doctrine of the Apostles which deserved the highest censure being a sinne so scandalous yet they proceeded not to censure them by way of admonition or excommunication which are acts of government but onely do declare their sinne and errour and give their Judgement of it Whereas in the close of the proofe from the Church of Jerusalem for many Congregations to bee under one Presbyteriall government it is asserted whether these Congregations bee fixed or not fixed it is all one to the truth of the proposition this reason is offered against it There is this difference every Congregation having Elders fixed to it is a Church for the relation of Elders and Church is mutuall Acts 14. 23. They ordained Elders in every Church This relation of Elders to a Church is a speciall distinct relation to that Congregation of which they are Elders so as they are not related to other Congregations and these Congregations are Ecclesiae primae Churches formed up though uncompleat as being according to our Brethrens opinion members of a more generall Presbyteriall Church But if Congregations have no fixed Officers they are not Churches according to their Principles Now it makes a great difference as to the truth of the Proposition whether many Churches may bee under the government of one or whether many Congregations which to them are no Churches may bee under the government of one Whatsoever our Brethren shew of divers Congregations to bee under the government of a Church Presbyteriall yet they no where shew any one patterne or example in Scripture wherein many Churches were under the power of one nay nor where any one Church was under the power of another And lastly if there were many Congregations in Jerusalem having their Officers fixed to them and not in common then during the time before the dispersion the Apostles must bee those Officers that were thus fixedly disposed of to those severall Congregations some over one others over another as ordinary Elders now are Now suppose this number of Beleevers to have beene as many thousands as is argued at 10. or 12000. soules and these to bee divided into as many Congregations as might bee divided to twelve Apostles severally to watch over Or suppose the severall Congregations made up of 2000. which is an alotment small enough to bee set apart for the paines of two Apostles Hereupon great incongruitie doth follow that Apostles are brought to the state and condition and worke of Parish Ministers to whom yet it was committed and inseparably annexed to their Office yea and constituted it as Apostles to have the care of all Churches and if when the Churches were multiplyed and dispersed into severall Countries they were to have the care of them then much more when they were in one Citie Some of the writers against Episcopacie when those that write for it alledg the instance of James abiding at Jerusalem as the Bishop of that Church have judged it a debasing of the Apostolicall power to limit it to one Diocesan Church but this position doth debase all the Apostles at once much more it makes them not Bishops to many Churches but ordinary Elders in that one or two of them perhaps are over one single Church yea and which is yet more incredible if these Churches and their government were like to those under the Presbytery and no
flock and themselves not Curats and so personally obliged according to the rules in Scripture and yet cannot performe it which is a worse Incongruitie If it be said that they may part these duties among them ubi Scriptura non distinguit nec nos debemus distinguere Now all those duties that are spoken of Elders to the flocks they are without distinction as in respect of the object to whom they are extended Paul saith to those of Ephesus Feed the flock Peter the like to those he writes to The flock {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} respectively To feed and to take the oversight of them The author to the Hebrewes To watch over their soules And to the Thessalonians he describes them to be those that are over them and labour and admonish them When those Injunctions are thus laid upon all how shall the conscience of Elders be able to part and distinguish their discharge of them and to say though I am an Elder in common to all in these Congregations yet I am bound but to governe them in greater matters and to admonish them as with others when publickly met in a Consistorie and am bound to no other acts of Eldership and yet to this particular Congregation I am obliged to private admonition rule watchfulnesse c. Where hath the Scripture set these bounds or thus parted them And therfore certainly all these places hold forth singly only the Elders and their duties of a particular Church fixed thereto as knowing no other 'T was necessary Christ should have set the bounds and given the distinction and not indifferently lay all these upon all And either in these places the duties of Elders in a common Presbyterie are contained and that under the notion of Elders to those or they are not to be found in the New Testament And all these may be brought in severall Arguments alone by themselves against the maine Proposition though here they come in only as branches of the Minor Lastly This is inconsistent with the ordinary way of the Call of Elders held forth in the word and the Principles of the Reformed Churches There are two parts of this Call First Choice Secondly Ordination First for Choice Chamier in the name of all the Reformed Churches allowes the people this the approbation of their Elders and so in Scotland And if the Apostles themselves allowed them the choice of the Deacons that had the charge of the Church treasury and took care of their bodies then much more of their Elders that have to doe with their consciences Looke what ever right of the people is in the choice of them that should preach to them there is as much reason they should have the exercise of it in the choice of those Elders that in a common Presbyterie doe rule over them for they performe one part of the Elders duty namely Ruling as the Preaching Elders doe the other and therefore by the equity of the same law that speakes of Elders indefinitely if they choose any Elders as Elders to them they are to choose these also there being no distinction put of choosing Preaching Elders only but Elders indefinitely And further the greatest and highest acts of power over them are committed in an ordinary way unto them as of Excommunication of all punishments the most formidable there is put as much if not more then every mans life that is a member of that Classicall Church into their hands the enjoyment of all Ordinances for ever And so the power of deposing their Ministers already fix'd to them and of refusing to ordaine them they shall approve And therefore in antiquity of all other the persons of the Bishops who had the power of all those were chosen by all the people and by Panegyricall meetings And it is strengthened by this further paralell A Ministers Call hath two parts first Ordination which belongs to the Elders Secondly Choice in which the people have some interest These Elders as Elders in common and these Congregations as one Church be relatives and so that interest which a Church quâ Church hath is commensurable to the interest of these Elders quâ Elders If therefore in ordaining all the Elders in a common Presbyterie doe joyne to ordaine an Officer then all the people quâ Church must joyne in choosing or approving him neither can their common right of chusing be swallowed up by the interest of their Elders ordaining him And if it be said they all choose by vertue of the generall law of combination as in the Shires Parliament men The constitution of the State makes the one if the like be found in Scripture it will be sufficient but if not but that this interest must be common to the people of the Classicall Church it is asked when a fix'd Pastor is to be chosen to a particular charge what Office he shall be chosen to by the people of the other Congregation Not to a Pastors Office he is not to be such to them if to be a Ruling Elder only then besides that he hath two Offices as afore so now he must have two choices and two Ordinations We choose him for our Pastor sayes the particular Church he belongs to and we say the other to Ruling And besides in his Ordination the people have an interest of presence and joyning in the fasting and prayer at his Ordination and this therefore must be performed either in a panegyricall meeting of all which cannot be or in all the severall Churches which will multiply the Ordination of them The major Proposition confirmed IN regard that the maine Argumentation of such as contend for a Presbyteriall government as in their writings and otherwayes appeares is from the mention of the Elders of such and such a Church as Jerusalem c. having many Congregations as they suppose the consequence of the Major was taken so much for granted as on all sides agreed on as it was lesse insisted upon the first day but being denied and answered thus that they bear not the relation of Elders but of a Presbyterie because quod convenit toti quâ toti non convenit cuilibet parti And that if Elders yet in sensu composito non diviso As a Colonell is a Colonell to a particular Regiment but in a Councell of War not so to all Regiments A head of a particular Tribe is an head to his own Tribe divisively but not so to all the Tribes and the like For that Logicall Axiome 't is true quod convenit toti quâ toti non convenit cuilibet parti and so here that which doth competere toti to the whole of these Elders belongs not to every part for take them all as met together they are a Presbyterie and accordingly each Elder is not a Presbyterie to all these Congregations nor doth the Argument suppose it but only that if they be a common Presbyterie to all these Congregations that they then beare the relation of Elders As take an heape
that both these might be consistent For that in forein States and Kingdomes and Societies there are Burgesses of particular Corporations and there are Burgesses in an Assembly of Parliament so called by way of distinction met in common for the ordinary government of all those Corporations in common and therefore the like may be here in this The reply were easie that what ever such distinction there is in other States yet the question is of such Burgesses as the Lawes of this State hold forth the question is of such Burgesses as this Kingdome hath set up where there is no distinction of Burgesses of Corporations and Burgesses in Parliament mentioned But on the contrary only one single uniforme stile and title in the lawes namely Burgesses of the Corporation and duties suited thereunto Now parallel to this case are our Arguments and the Answers given thereto Lastly if they be Elders only in sensu aggregato yet so farre as they are acknowledged thus Elders so farre will many of the incongruities in the minor follow them and fall upon them as that still they are but meerly ruling Elders and that there be Deacons in sensu aggregato Reasons against and exceptions to the first proofe of the first Assertion viz. That the Church of Jerusalem consisteth of more Congregations then one from the multitude of Believers FIrst Reasons to shew there were not more then could meet in one place The Holy Ghost hath from first to last as on purpose shewed this as if his scope had been aforehand to prevent and to preclude all reasonings to the contrary 1. In the beginnings of that Church their meetings are set out to us by two Adjuncts First that they met {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with one accord in the same duty of prayer Acts Chap. 1. Verse 14. And secondly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} together in one and the same company Verse 15. Which therefore is there and usually translated in one place And that here by these words the intent of the Holy Ghost is to shew their meeting in one and the same Assembly is evident For whereas in the 15 Verse 't is said Peter stood up in the middest of them as therefore being present together in one company he addes And the number of them that were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is Present together in company were an hundred and twenty 2. Then Chap. 2. Verse 1. Another meeting of theirs for worship at Pentecost is continued to be expressed in the same phrases a second time They were all with one accord in one place 3. Then when about three thousand yet still some of their meetings then for some acts of worship are recorded to have been as before with one accord as joyning unanimously in the same duty and in stead of that former expression {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used of the former meetings there is the mention of the place it selfe where they met set downe to supply it and so to interpret it and shewes it was still in one Assembly Verse 46. They continued daily with one accord in the Temple as mentioning the very place where they had their most frequent meetings which were for hearing as being there altogether in one Assembly and not as comming thither only for Jewish worship For it is said of these as of the former meetings mentioned which were proper to themselves That they continued with one accord And though they held these meetings in this place for preaching that the Jewes might be present to hear c. Yet that hindred not but it was a Church meeting to them wherein they continued with one accord which expression is stil used of al their Christian meetings throughout this Story Acts 1. 14. Acts 4. 24. Acts 5. 12. Acts 15. 25. 4. When there was a further addition to these Chap. 5. Verse 1. whether to five thousand or no is spoken to afterwards yet in that Chapter he making a description of their State in almost all the very same particulars by which he had done it before Chap. 2. from Verse 43. unto the end as by the paralell comparing of these two passages of the Story will appear he lastly speaking of a meeting of theirs which is the point in hand as carefully puts in as in the former Verse 14. And they were all with one accord in Solomons Porch the same words he had used Chap. 2. Verse 46. Their union and joyning together with one accord being carefully indigitated and the place named in stead of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as was observed before And that the All that met were not the Apostles only appears not only by the forementioned paralell of this with Chap. 2. Verse 46. where their being with one accord in the Temple is spoken of all the multitude and so here But secondly that all the Apostles should be met with one accord in any duty and not the people who are said to continue in the Apostles Doctrine and Prayer and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or with one accord still in the story of this Church referring to communion in some holy duty as Chap. 1. Verse 14. and Chap. 4. Verse 24. is most unlikely And Solomons Porch was a place large enough to hold them and fitted for preaching and to hear which in John 10. Verse 22. is called the Temple and so is the place intended in Acts 2. Verse 46. They met in the Temple that is in the Porch of Solomon It was the outer Court as Josephus lib. 20. cap. 8. It was the place where CHRIST used to walk and preach and the Apostles also Chap. 3. Verse 11. The multitude ran to Solomons Porch 5. When againe upon mention of this multiplication of Disciples the Deacons are to be chosen the Apostles called the multitude Chap. 6. Ver. 2. and not persons selected but all for Verse 5. they are called the whole multitude and they are spoken to as together For the saying pleased the whole and the whole chose seven men out from among them and set them before the Apostles Ver 6. as being in one place together and they prayed in which the multitude had an interest to joyne with them and laid on them hands And this meeting was certainly a Church meeting and yet still in some one place and therefore though it might follow that alwayes they should not have met together in one yet they both did and could 6. After that great dispersion mentioned Chap. 8. ver. 1. Then as they might more conveniently meet in one place and assembly so that they did so it is as carefully recorded that so the Holy Ghost might hold forth this from the first unto the last mention of this Church Acts 15. Acts 21. 22. The multitude must needs come together And to interpret {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or with one accord which the Holy Ghost carries through all to
be intended of the joyning of the same persons in the same act of worship for which they still did meet is genuine for it imports that which is the spirit and life of publick worship which of all other actions done by a multitude is to have the nearest union of spirits as that wherein the Communion of Saints in worship consists And then naming the place where they met also it must needs import Onenesse of Assembly which also holds forth in this example this duty That as Saints when met in worship should joyne with one accord so living in a place together should as farre as possibly may joyne themselves to one Assembly and this carries with it such an appearance as is not in the other sense And that the Holy Ghost should in the same Story of the same Church set forth the unity of their first meetings as in one and the same individuall Assembly by this expression of being in one and with one accord Acts Chap. 1. Chap. 2. and in the next mention not farre off carry along one of the same expressions namely with one accord and together therewith shall name the place of their meeting and yet in the latter intend not One but meetings in severall companies in that place This we humbly submit to better judgements Secondly Exceptions 1. For the mention of five thousand Chap. 4. Verse 4. This cannot be evinced from that place that the five thousand were a new number added to the three thousand The words are these Howbeit many of them that heard the word believed and the number of the men was about five thousand But that this number of five thousand should refer to them that believed is not certaine seeing both the Greek will bear it and favour it as well to be meant of the number that heard as of the men that believed and of the two that former is the more probable that he should say of the men that heard they were five thousand and that of them that heard many believed this sounds well and is no way forced but five thousand men to be converted at once is that which was never afore nor since And the great conversion that our Divines have instanced in is the three thousand Acts Chap. 2. and not in this five thousand And if the scope of the Holy Ghost therein why the number of the men that heard should be here reckoned to be five thousand be asked after it was to shew what had occasioned the persecution which he had spoken of in the Verse before Namely this that such a multitude of the people should be taught and preached to this fretted the Pharisees that came upon Peter and John and with this agrees the second Verse that they were grieved they taught the people the effect whereof is that many of them that heard believed notwithstanding this persecution but how many of these is not certaine And Beza and Calvin and many others of our protestant Writers judge this number not to be of this new accession of Converts but the totall number including the former and the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} although translated men is when put alone as there all one with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Females as well as Males which especially may be so taken because it is spoken of such a promiscuous auditory And if any should affirme it meant of Males only and them now converted it would make a greater Miracle then any other recorded especially when the people are said to be converted Verse 2. that did alike runne to see the Miracle 2 Exception is That it may be supposed that all that are mentioned to be converted remained not constant members of that Church abiding at Jerusalem untill the dispersion and so though the Holy Ghosts scope may be to shew the increase of Converts to the faith yet not of such as continued all that while at Jerusalem and our reasons for that are these First those three thousand who were converted Chap. 2. were not setled dwellers at Jerusalem but strangers Commorants of the ten Tribes which were dispersed in all those Countries mentioned in the 2 Chapter Verse 9. who came up to the feast of Pentecost as the manner of the Jewes was Acts 21. 20 27 28. Jewes that lived in Asia came to the feast of Pentecost as Paul also did compared with Acts 20. 16. And the word which is translated Dwellers at Jerusalem is interpreted by an eminent Critick Sojourners at Jerusalem during this Feast although the word signifies both and to that end quotes the Septuagint in 1. Kings 17. 20. where Elijah cries unto the Lord saying O Lord my God hast thou also brought evill upon the Widow {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with whom I sojourne onely and that which confirmes it is that they are said to be dwellers or inhabitants of Mesopotamia and Judea and Capadocea Verse 9. They could not fixedly belong as dwellers to both they were therefore rather sojourners in Jerusalem now at the Feast though fixed dwellers in all those places For if they were fixed dwellers in Jerusalem to what end whilest they were at Jerusalem should the Evangelist tell us they were sojourners in Mesopotamia and they must needs rather be dwellers there because they are said to understand every one his own language And that which strengthens this is that in the Greek there is this difference in the words in Verses 5 and 9. in that they are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Hierusalem As for the present there yea and as to come {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from out of every Nation but in the 9 Verse he changeth it and saies {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as inhabiters of Mesopotamia and those other Countries where their fixed possessions were And therefore Verse 14. he cals them Men Jewes and Dwellers at Jerusalem as two sorts and Verse 22. Men of Israel the stile given those of the ten Tribes scattered Men devout as Verse 5. who came up at those solemne times having wives and children and their families at home to whom they used after a time to returne Now although these were added and made members of that Church and are said to continue in the Apostles doctrine yet that will not necessarily imply that they continued all the time till the dispersion at Jerusalem but whilest they were there they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is they cleaved to the Apostles but to think that many of them comming as strangers should not go downe to their wives and children which Nature taught them to provide for and religion taught them to take care of their soules or fetch them up to them so as this might well be a fluid Church ebbing and flowing as touching the residence of its members yea some of these were of Judea Verse 9. and so of the Country about and of them might
be Churches erected in their proper dwellings is rationally supposable For in that persecution in Acts 8. 1. it is said that Paul persecuted Disciples in other places then at Hierusalem Acts 26. 10. Which things I also did at Hierusalem saies he and in other places at Damascus And also it is confirmed by this that upon the ceasing of Pauls persecution it is said Acts 9. 31. then had the Churches rest through Judea and Galilee and are said to be at rest in distinction from the persecution raised Chap. 8. 1. 3 Exception is that they in those Countries and times had often great Assemblies consisting of many thousands hearers at once that did and could heare Luke 12. 1. Christ preached to Myriads many thousands and Acts 13. 45. almost a whole City came to heare the word of God by Paul And at Charenton how many thousands may and do heare is well knowne and so in many places of England And Moses sometime spake in the eares of all the people and so Ezra Chapter 10. Verse 9. and 10. And 't is knowne by experience that as in hot Countries they may see as far againe through the purenesse of the aire so they may heare at a farre greater distance then in our colder Climate 4 Exception is that this being the first Church and whereof all the Apostles were the Officers those therefore that dwelt there would certainly abide together as one Church without parting or dividing even till they came to the utmost proportion that the constitution of a Church was capable of and so Maximum quod sic And continue together in one for the more united strength and glory of holding forth the name of Christ in one body united for the honour of Religion and communicating in Ordinances together 5 Exception is that they had during all this time of their multitudes untill the persecution of Paul arose the greatest freedome and liberty even to the utmost for the people magnified them Chap. 5. Verse 12. they had favour with all the people Chap. 2. Verse 47. Insomuch that although the Rulers fell upon two of them John and Peter yet they were enforced to let them go finding nothing how to punish them because of the people Chapter 4. 21. Besides that it was no new thing amongst the Jewes for Sects to have great multitudes to follow and cleave to them and to preach in any place as in Spaine and Italy and to baptize openly as John and Christ did Reasons and Answers to the Appendix added to the former Proofes viz. That the dispersion mentioned in Acts 8. 1. doth not simply prove such a scattering as that there might not remaine more Congregations then one in that Church Acts 9. 31. Acts 12. 24. Acts 21. 20. THus having shewed the multitudes not arising to that number but that they might meet in one now after the dispersion much lesse and to that end let the greatnesse of the Persecution be considered to demonstrate the greatnesse of this dispersion It s called not a Persecution only but a great Persecution both extensively and intensively for the extent of it to all sorts of persons entring into every house vers 3. and for the height of it it being to imprisonment even unto death Chap. 22. 4. Acts 26. 10. It is also called a making havock of the Church vers. 9. The object of this Persecution was not Preachers only but Christians of all sorts indifferently for it is said indefinitely to be upon the Church vers. 1. and vers. 3. It is call'd an entring into every house hayling men and women and in Chap. 26. Paul speaking of this very Persecution wherein he had a speciall hand sayes vers. 10. that hee imprisoned many of the Saints not Preachers only and ver. 9. his aime was promiscuously against the Name of Jesus and so any that professed his Name Unto this end compare the varying the expression used by the Holy Ghost when speaking of this Persecution and of another mentioned Acts 12. 1. there it is said Herod stretched forth his hand to vexe certaine of the Church but here it is against the Church in Jerusalem Men and women in every house and all except the Apostles the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} except there is to shew that none of the Apostles were scattered though the generality of others were if men guifted fled away then others also except we suppose the people more couragious to stay by it then the Teachers And whereas it is said that these that were dispersed went about preaching the word vers. 4. First It argueth not that Preachers only or chiefely were dispersed for as Calvin saith it comes in to shew what was the fruit of the dispersion and we may well suppose women and whole families to have been scattered abroad who yet preached not And secondly It was ordinary in those times for men that were not by Office Ministers occasionally to teach the word in private wayes of converse yea and otherwise And that is not call'd teaching which is by way of Sermon to a multitude for vers. 25. of this chap. Philip in private conference taught the Eunuch as Aquila and Priscilla taught Apollos and they are not called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as having an Office but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as referring to the act the work they did And that the word seemes to sound as if they made it their worke It may well be attributed to the zeale of those dayes to gaine Proselites and not to an Office committed to them they went not forth by mission but persecution And here the many Congregations are brought but to an it might be and the grand Proposition it selfe is but an it may be And how can it may be be proved by an it might be especially in such things as need have a strong foundation for matters upon which so great alterations are like to be made But it is said that it appeares that there were multitudes of beleevers there after that time by Acts 9. 31. Acts 12. 24. Acts 21. 20. First For Acts 9. 31. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies not ordinarily a great number made up but an increase Matth. 21. 12. 1 Pet. 1. 2. Grace be multiplied it is the same word not in number but in measure Againe they are the Churches of Judea Galilee and of Samaria But what is all this to prove that there were so many in the Church of Hierusalem as could not meet in one For Acts 21. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} how many thousands doth not argue it For first it was the Feast of Pentecost when Paul came now up to Hierusalem in Acts 20. 16. it is said of this journey that he â—asted if possible to be at Hierusalem upon the day of Pentecost When the Jewes out of all quarters came to Hierusalem and the great concourse that then would be there at the Feast moved him to
aime to be there at that time And by the journall of Paul thither from his first setting out from Philippi chap. 20. ver. 6. which was when the Passeover was ended eight weekes before this ensuing Feast of Pentecost and also by computing the dayes of his travailing which the Holy Ghost hath recorded vers. 16. 21. Acts 21. 2. it appeares he came in few weekes unto Tyre but 40. miles off from Hierusalem time enough to come to the Feast and no wonder if at the Feast he found thousands of the Jewes and this is confirmed by the 27 verse for the Jewes which laid hold on him in the Temple were as it is said Jewes of Asia not of Judea Secondly The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being put without any other word of number signifies no more then a great multitude as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or a greatnesse as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Plato hath it and being put indefinitely is all one to say thousands or many as the Latins also use a definite for an indefinite as Sexcenta possum proferrâ— decreta as Tully speakes To the second Proofe of the first Head By the many Apostles and other Preachers in this Church of Hierusalem For if there were but one Congregation then each Apostle preached but seldome which will not stand with Acts 6. 2. First For the Apostles THey tooke all opportunities to fill their hands with worke preaching daily in the Temple and in every house Acts 5. 42. Chap. 2. 46. Paul also taught in Ephesus as publickly in the Congregation so from house to house Acts 20. 20. Also when any in the places abroad in Judea or else where were converted and many Churches were then erected in Judea the Apostles went abroad as Chap. 8. shewes and besides how were the twelve imployed when for forty dayes they met in an upper roome Acts 1. and had but an hundred and twenty for their flock Secondly For the many Teachers In those times there were many guifted men that were not Officers who occasionally instructed others as Aquila did Apollos yea those guifts were so plentifull that in that one Church of Corinth 1 Cor. 14. 23. almost all of them had Doctrines Prophecying speaking with tongues and yet these were not Officers so as if Congregations should be multiplied according to the number of such guifted men then there would have been almost as many Teachers as members of Congregations And the powring out of the Holy Ghost which was more ordinary then did not make every man a Teacher by Office for then all those in Samaria should have been made teachers Acts 8. And that not any of those were in Office seemes evident by this That when the Deacons were chosen Chap. 6. there is no mention made of Elders in their Ordination in which if any Elders had been they had had an interest We reade Acts 15. When there were Elders though Apostles were also then in that Church both are mentioned together And it appeares the Apostles had managed all the affaires of that Church untill then those Deacons being the first choice of any sort of Officers the work of Administration of all sorts having layen on the Apostles hands To the third Proofe of the first Head The diversitie of Languages amongst the Beleevers Acts 2. 8 9 10 11. and Acts the 6. doth argue more Congregations then one in the Church of Hierusalem FIrst 'T is true there were in that second of the Acts Out of all Nations that heard the Apostles speake in the severall Languages of the Countries they were borne in but yet these were all either Jewes or Proselites {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} worshippers as ver. 5. who came up to worship and some parts of the worship were audible and though borne in other Countries the Jewes being dispersed yet all were generally learned and understood the Hebrew tongue the language of their own Nation even as to this day the Jewes and their Children doe which seemes evident from the story in the 20 21 and 22. Chapters of the Acts Paul came up with divers Grecians to the Feast of Pentecost Chap. 20. ver. 4. unto which the Jewes out of all quarters came and being all at a solemne meeting in the Temple chap. 21. ver. 27. The Jewes out of Asia strangers stirred up all the people against him and when chap. 22. ver. 2. He made a speech to them and they heard he spake the Hebrew tongue they kept silence and heard him patiently And further those mentioned Acts 2. did understand all of them Peters Sermon and though others spake besides Peter to them in their own language the wonderfull things of God yet that was but a preparatorie signe to them as 1 Cor. 14. 22. making way for their Conversion vers. 11 12 and 13. but the meanes of their Conversion was Peters Sermon after and it was he also that gave direction to them all what to doe to be saved and therefore it must be spoken of some one common tongue they all understood and those gifts of languages given to the Apostles were not out of a necessity to instruct those new Converts only but to fit them when they should goe abroad into all the world and to be a signe to the Jewes at present to convince them Secondly for the Grecian Widdowes Acts 6. the Hellenists that lived amongst the Jewes might well be supposed to understand Hebrew and that these had not severall Congregations from the rest appeares by this That the whole multitude together met and chose the Deacons It was a joint act and if of differing languages wherein the one understand not the other occasioning such a distinction of Congregations as the Proofe would hold forth how could they all have agreed in one meeting on the same man but the argument as well holds against the Presbyteriall Association of those Congregations into one Church people and Elders unto which and in the communion and exercise whereof such Correspondencies and Intercourses are needfull as they require one common language To the second Branch of this Argument That all these Congregations were under one Presbyteriall GOVERNMENT PROOFES 1. Because they were but one Church Though it bee one yet they not beeing more then could meet in one the Argument concludes not 2 Proofe The Elders of that Church are mentioned There is no mention of any Elders in this Church untill after the aforesaid Dispersion Act. 8. And so the weight of this Argument will depend upon the proofe of this That after the dispersion there were many Congregations which the Reverend Assembly doth not so positively affirme The proofe of their being such a Presbytery as the Proposition intends doth depend upon this their being called Elders to that Church wee no where read them called a Presbytery and that therefore they are Elders but they are therefore a Presbytery as here it is argued because they are Elders to that Church
Now if they bee Elders in common because a Presbytery as was said in answer to the first Argument then they are not to bee argued a Presbytery onely because they are Elders in Common For then the Argument runnes in Circulo And the chiefe and first reason of their being Elders for no other is mentioned is accordingly held forth in their being Elders to that Church in common whereas according to Presbyteriall Principles there is a primary relation of Elders quà Elders to their particular fixed Congregations Reasons against the third Proofe of the second Branch viz. That the Apostles did the ordinary Acts of Presbyters as Presbyters in the Church of Hierusalem doth prove a Presbyteriall Government in that Church before the dispersion The Proofe of the whole depends upon this Proposition for though before the dispersion there had been many Congregations yet not under Elders but Apostles Now it is granted that the substance of Ministeriall Acts were one and the same in Apostles and Evangelists who were extraordinary and in other ordinary Ministers But first though for the Act of Ministeriall power it was the same in the Apostles and them yet in the extent of power which is the point in question therein the Apostles Jurisdiction over many Congregations is not the patterne of Presbyteriall Elders over many for the Apostles power was universall over all Churches and upon that was founded their power over those Congregations supposed many And Episcopacie may as strongly argue and inferre that because in Crete by Apostolicall warrant One man Titus did ordaine Elders c. That therefore there may bee one man a Bishop that hath power to ordaine c. in and over severall Churches And this Argument will bee stronger from the instance of an Evangelist for Episcopall power then this of Apostolicall government for the Presbyteriall by how much it is the more inferior Office but that of the Apostles is more immediate and transcendent and so the power of an Evangelist is neerer to an ordinary succession and it will as well follow that any one Presbyter alone might governe many Congregations because one of these Apostles might as that because the Apostles did governe these joyntly that therefore many Presbyters over severall Congregations may Secondly each of these Apostles as hee had by vertue of his Apostolicall Commission the power of them all so hee had relation of Ministerie unto all these supposed Congregations unto every person thereof for the performance of all sorts of duties of preaching to them admonishing them c. But thus in the Presbyteriall government over many Congregations fixed and their Pastors and Elders fixed to them the severall Elders are denied to have the relation of Elders to each Congregation but make up onely an Eldership in common as united over all these But the Apostles here have the relation to both and therefore if this Apostolicall frame bee made a Patterne then it followes that all the Elders of these Congregations were directly and immediatly Elders to each Congregation and every member of them and not onely of a common Presbytery for so the Apostles were If it bee alledged that those acts of government performed by them in that Church were for the substance of them ordinary Acts such as Presbyters performe and that therefore answerably their persons themselves are in them to bee considered as Elders because that the Apostles were not onely Apostles but Elders also as John Epistle 2. Verse 1. And Peter Epist. 1. Chap. 5. Vers 1. and therefore might and did act as Elders in ordinary Acts of Church government and are therefore therein to bee look't at as a just patterne to us and to have ruled these Congregations of Jerusalem as a Colledge or body of Elders united conedscending so to act as common Presbyters taking the consent of the Church as Acts. 6. as likewise they did in every Church where they came joyning with the Eldership thereof as Elders and not as Apostles and therefore that they might give a patterne and Example of an ordinary Presbytery especially seeing that what they thus did they did as an united body to many Congregations considered as one Church It is answered to the first that although the Apostles are called Elders yet they are so called virtually not formally and but because Apostleship containes all Offices in it so as they are Elders but upon this ground that they are Apostles and therefore John in that very Epistle where hee stiles himselfe an Elder hee yet writes Canonicall Scripture as an Apostle and takes on him to threaten Diotrephes as an Apostle to remember him which as a formall Elder hee could not have done and surely those Offices which Christ distinguisheth Ephesians 4. Hee gave some Apostles some Pastors and Teachers the same person is not formally both though virtually he may bee All that they did in that Church of Hierusalem they are said to act as Apostles their preaching is called the Apostles doctrine their bringing their monies to them as to the Officers of that Church is to them not as Elders but as Apostles They laid it downe at the Apostles feet yea in that Act of ordaining the seven Deacons it is said They set them afore the Apostles Chap. 6. Vers 6. and they laid on their hands And it is very hard to distinguish and say that the men were Apostles but the power they acted by was as Elders when the name of an Apostle imports the Office Yea in that very Act of government about Deacons they must needs act as Apostles for they doe not simply ordaine the men but doe anew by vertue of Apostolicall authoritie institute the Office of Deacons by declaring Christs mind which none but Apostles could immediatly and at first have done so as the same persons in this same Act instanced in must act partly as Apostles and partly as Elders and by what infallible rule shall wee distinguish To the second viz. that they acted here as it were in a joynt body or in Collegio over these many Congregations It is answered that an Association of Elders in an Eldership over many is not argued from hence For first they had all singly the same power which they exercised joyntly and that they should exercise it joyntly here to that end to give a patterne for Eldership is not easy to prove they exercised it together because it fell out that they were together and it was fit none of them should bee excluded but it depended not upon this union of all in a body as Acts of Elders in a Presbytery do as Parliamentary power is not the result of Parliament men but as assembled in Parliament yea and the authoritie of Jurisdiction thence ariseth not so here Our Apostle might have done that which all here did yea may it not bee said that because two Apostles Paul and Barnabas ordained Elders in every Church Acts 14. as joyned in the same Act and so acting not as Apostles but joyntly
bee for Synods they are or ought to bee extraordinary and occasionall Presbyteries are standing and ordinary Synods are made up of Commissioners sent from Presbyteries and Presbyteries are made up of the Elders of particular Congregations The Members of Synods are Elders of such Churches which are according to the principles of Presbyteriall Government compleat Churches having full power of jurisdiction for all Acts of Government within themselves but the members of Presbyteries are Elders of such Congregations which are neither compleat Churches nor have within themselves full and compleat power And these cannot bee one The Elders of the Presbytery of Jerusalem when this once became a Synod by the addition of the Elders of other Churches ceased to bee any longer a Presbytery to that Church and must become with them a new body to all the Churches these other Elders did come from And then to argue these Acts done by these because the Elders of Jerusalem were present and Members of this Synod were Presbyteriall Acts of the Elders of Jerusalem is all one as to go about to argue from the Acts of Government put forth by a Parliament at Westminster to the power of the Burgesses and Common Councell of the City of Westminster because there the Parliament sits and the Burgesses of that City are parts and members of that Parliament Or as if the Kingdome were governed by County Courts and out of those County Courts Knights and Burgesses should bee chosen to make up a Parliament when the Parliament is met there can be no Argument drawn from the power of a Parliament to prove the power of a County Court Or from the power of a County Court to prove the power of a Parliament Thus Synods are made out of Presbyteries therefore wee cannot argue from the power of Synods to the power of Presbyteries or from the power of Presbyteries to the power of Synods But secondly wee deny it to have been such an ordinary formall Synod The jurisdiction of Synods is founded upon this necessary requisite thereunto That there bee Commissioners from all those Churches representing them present or called to bee so And the power of the jurisdiction cannot reach nor extend further then to such Churches as have sent Commissioners thereunto The weight then of this Synodicall power depends on the proofe of this That all those Churches sent Commissioners to this Assembly which if either it bee not proved or the contrary thereunto found true the authority of those decrees as from those Elders here will prove not to have been Acts of Government further then the Apostles authority who joyned in it was stamped on it to affirme that Commissioners from them all were present because the decrees did binde them is to begge what is denyed when another just reason may bee given of their binding if any such authority were in them and our reasons to the contrary are these First Wee finde a deepe silence about it For wee read but onely of two Churches between whom it was transacted they of Antioch sending to Jerusalem and their Elders there Chap. 14. 27 28. compared with chap. 15. 2 3. and the Messengers which were sent from this Assembly going onely to Antioch ver. 30. 31. as those who were chiefely troubled onely the benefit redounded to all they wrote to yea although Paul came through Phenice and Samaria ver. 3. yet wee read not a word of any of the Churches of those parts their sending of any Commissioners unto this Synod as had it been intended such certainly they would and there was this speciall reason why those of this Church were thus electively sent unto because they were the Mother Church from whom the Word of God came and from whom those men that troubled them had gone forth and had pretended to teach what they had received from them and besides they were in an especiall manner versed in this question it being about the observation of their law and there also some of the Apostles were present how many wee know not for dispersed they had been long before and if any number of others out of those other parts of Judea had come up hither it would have been said as Act. 11. ult. The Elders of Judea not onely of Jerusalem yea it is not so much as said that they that were sent from Antioch were of the Elders of that Church but that they sent Paul and Barnabas and certain others of them And secondly the contrary seemes cleere namely that those Letters and Decrees were written and sent onely from the Elders of Jerusalem and not from all those Churches For first the Decrees are every where attributed to the Elders in Jerusalem So Chap. 16. 4. The Decrees of the Apostles and Elders in Jerusalem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Now the usuall stile of the New Testament is by way of distinction of Churches to say the Church in such a place the Elders in such a place as the Church of Antioch Act. 13. 1. and the Church at Corinth 1 Cor. 1. 1. and by the like reason the Elders in such a place doe signifie the proper Elders of the Church in that place or City whilest but one and therefore if by the Elders in Jerusalem had been meant in this place onely the Elders met from all Quarters at Jerusalem as the place of that Assembly there had been a great ambiguity seeing the more usuall and proper import of that expression is to note out the fixed standing Elders of a place and the Church in a place Again secondly in the fourth verse Paul and Barnabas are said to bee received of the Church and Apostles and Elders namely of Jerusalem as in particular relation to it Yea thirdly the standing Elders of that place assumed to themselves to have written the Decrees Chap. 21. 25. As touching the Gentiles wee have written and concluded Fourthly and accordingly the conclusion of their Letter is made the speciall Act of that Church and the Elders thereof ver. 22. It pleased the Apostles and Elders with the whole Church that is of Jerusalem as verse 4. to send chosen men and the Letters run thus The Apostles Elders and Brethren Fifthly the matter of the Letter argues it ver. 24. Forasmuch as certain that went out from us have troubled you with words to whom wee gave no such Commandement How could this bee said by a Synod of the Elders of those Churches which were themselves troubled by them It is manifest therefore they came out from this Church of Jerusalem who wrote this and they pretended the Apostles Doctrine which is called a Commandement because the Apostles taught no other then what Christ commanded as Matth. 28. ult. And to say the Denomination was from the more eminent part namely the Elders of that Church had been derogatory to the Synod if it had been such a meeting And sixthly if the Elders of all those Churches had been present there had been lesse need for the Apostles and Elders
materiall difference betweene them and ours these Apostles were in their severall Parishes not onely subordinate in their government to the common Presbytery of all the Apostles but limited to lesser Acts of government for so the lesser Elderships in the Churches under the Presbyteriall government are confined onely to examine and admonish and prepare for the greater Presbytery and therein not enabled to ordaine Elders over the Congregation or excommunicate a member Peter and John joyned together were by this principle not enabled to it And yet if we doe not suppose such a limited government in those severall Congregations here can bee no patterne for the Presbyterian government as it is practised Or if otherwise wee should suppose them fixed Officers for teaching onely to one of those Congregations and to have no government at all over it but to bring all to the common Presbytery of Apostles that is a greater incongruitie then the former for this casts them below the condition of our Parish Elders for unto them the greater Presbytery doth allow some measure and part of the Government but such a supposition would allow Apostles none in their severall Congregations The Scripture holds forth that many Congregations may be under one Presbyteriall Government Sect. 1. BY particular Congregations either first an Assembly of Christians meeting for worship onely as to heare pray c. or secondly an Assembly so furnished with Officers as fit for Discipline having a Presbytery is meant in the latter sense which is that the proofs are brought to confirme and that that is practised where this government is set up the proposition is equivalent to such an assertion as this Many Presbyteries may bee under one Presbyteriall government as thus many Parochiall Presbyteries may bee under one Classicall many Classicall under one Provinciall c. which is the same as to affirme that one Presbytery may bee over another as the Bishops affirme That one Presbyter may bee over another this is evident if you assert a Presbyteriall government may bee over a Congregation that is composed of a Presbytery and people for it cannot bee said to bee over a Congregation if it bee over the people onely that is not over their Presbytery also for then the Presbytery will be Independent and the people under two Presbyteries coordinate and not subordinate which stands not with common reason Sect. 2. This then being the Assertion it is thus argued against A Presbytery over a Presbytery or power over power necessarily implyeth two sorts of Presbyteries or Ecclesiasticall Jurisdictions specifically distinct or at least more then numerically A greater or lesser vary not the kind in a Physicall or Theologicall consideration but in a Politicall it doth Hee that hath a greater power then I have that is a power over my power a power to order direct or correct the power I have this mans power and mine differ as two sorts or kinds of power And although this superior Presbytery bee made up of Presbyters sent as Commissioners from the congregationall or parochiall Presbyteries yet this hinders not at all but that they may bee thus distinct For some Cities and townes corporate their Officers are sent up sit as Members of Parliament yet this Honorable House hath a power distinct and superior to that which is in London or Yorke though the superior Presbytery bee made up of Presbyters from severall Congregations yet it is not made up of Presbyteries it hath the persons materially considered but not that power formally considered for as while the Parliament sits and certaine Burgesses from Burrough townes sit as Members in it these Townes notwithstanding still retaine all the power those Corporations were ever invested with so particular Congregations whilst some of their Elders sit in the Classicall Presbytery have Elderships or a Presbytery still Now that it is very probable the Scripture holds not forth two sorts of Presbyteries thus specifically distinct may bee thus argued Sect. 3. First where the Scripture holds forth distinct sorts in any kinde there will bee found either distinct and proper names and titles or at least some adjunct or difference added to that which is common or generall In the Apostles times there were Presbyters over Presbyters Apostles were superior to Prophets and Prophets a distinct order from Teachers Therefore in 1 Corinth 12. God hath set some in the Church First Apostles secondarily Prophets thirdly Teachers after that Miracles then gifts of Healings c. They have not onely particular names and titles but speciall notes of distinction added {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as in Genesis 1. where no distinction in names is given The Sunne Moon and Starres of Heaven are all called Lights yet there are termes of difference added they are called first great Lights and then the greater to rule the day and the lesser to rule the night Throughout the New Testament wee finde this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but in three places whereof there is but one that holdeth out the Government in hand and in that place you have the naked word onely without the addition of any such expression greater lesser superiour inferior or any kinde of adjunct that can possibly put a thought in us of more Presbyteries then one Notwithstanding so usefull are peculiar distinct names where there are distinct sorts or kindes of administration as it is not omitted by any Church in their Ordinances for Government in Scotland the lowest is termed a Consistory the next a Classis or Presbytery the third a Provinciall Synod the fourth a Generall Assembly The French in these termes Consistories and Colloquel and Synods so in the Episcopall Republique there was the like varietie Sect. 4. Secondly As the Scriptures hold forth nothing in any title or name to distinguish no more can wee thence discover any sorts of Government different in nature for tryall of this let it bee supposed there is a Parochiall or Consistorian Presbytery for one sort there is another sort wee call Classicall what Scripture gives light by any kinde of reasoning to warrant the setting up one of those above or over the other Doe you read anywhere God hath set in his Church first Presbyteries secondarily Classes then Consistories Or is there any thing in the word directing a different composition or constitution in these Sect. 5. First For the materiale the Persons that these Presbyteries are made up of are the same The Consistory hath gifted men set apart to the Office of the Ministery Those that are in a Classicall Presbytery are no otherwise qualifyed nor indeed doth the Scripture require any thing but a Presbyteration to qualifie men for any sort if there were sorts of Presbytery That there is a greater number of Presbyters in the one then in the other this alters not the state in respect of the matter for if the number bee competent that is so many as two or three may agree Matth. 18. it sufficeth The