Humane Politicall or Ecclesiasticall they are all made to be kept We have to deal with the latter Ecclesiasticall Decrees and Constitutions which being such as these here in the Text they both may and ought to be kept It is that which Paul praiseth his Corinthians for 1 Corinth 11. Now I praise you Brethren that ye remember in all things or as the Geneva readeth it according to the Originall all my things and keep the Ordinances as I delivered them to you The Ordimâ—â—es {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Traditions So Paul calleth the Directions and Advices which he delivered to the Churches whether by mouth or by pen or by hand by mouth or word in his preaching by pen or writing in his Epistles by hand as here in the Text he delivered the Decrees of the Councell with his own hand to the Churches And these Ordinances these Traditions of his the Church of Corinth kept Quest But what Ordinances what Traditions were these Answ. To this it may be answered Pauls tradictions which he delivered to the Churches were of two sorts dogmaticall or rituall dogmaticall concerning faith and good works of these speaketh the Apostle in that 2 Thes. 2. 15. Now therefore brethren stand fast hold the traditions which yee have been taught whether by Word or by Epistle Rituall concerning rites and orders civill or religious which againe are distinguished into two sorts some perpetuall others temporary the former to be observed at all times in all places such are those orders which he delivereth to the Church of Corinth touching the administration of the Sacrament of the Lords Supper 1 Cor. 11. 23. I have received of the Lord that which also I delivered unto you The latter to be observed only for a time such were these decrees which here in the Text he maketh delivery of to the Churches they were ordinances to be observed but for a time not for ever for as Calvin well observeth Paul himself afterwards when the ground reason of these injunctions was ceased he set the Churches at liberty from the observation of them as you may see 1 Cor. 10. 25. where he giveth his Corinthians a generall licence touching meats Whatsoever is sold in the shambles that eat asking no question for conscience sake Thus you see what Pauls traditions were and in these you may see what Ecclesiasticall Decrees may be viz. councells and constitutions both dogmaticall and rituall concerning faith and good works concerning rites and orders to be observed in the Churches Now all these being such as Pauls traditions were they are to be kept As for the two former I suppose there will be no difference about them Dogmaticall doctrines and perpetuall orders having the Word for their expresse and cleare warrant as they ought to have they challenge an absolute obedience The Question will be all about these last sort of Decrees Rituall ordinances or orders of temporary observation whether these being imposed should be kept or no Now to this case the Text cometh home Such were the Decrees as I have shown you which were here delivered and yet we see them here delivered to the Churches to keep and even such were these Ordinances these Traditions which Paul speaketh of to his Corinthians I praise you that you keep the Ordinances viz. those rituall Ordinances those Orders which he had prescribed them to observe in their Church-meetings so the place is universally understood by all Expositors that I meet with and these Orders that Church generally had observed however in some particulars they at least some of them affected an unapprovable and undecent singularity viz. the men prayed and prophesied with their heads covered whilest the women sate by with their heads and faces uncovered unvailed for which the Apostle reproveth them in the verses following yet generally they had a respect to all the orders prescribed by him they remembred all his things his orders and kept all his ordinances and that with a speciall observance so much the Word in the originall as Beza notes upon it imports {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. summo studio observatis they observed them very studiously and heedfully and that not only for matter but for manner and forme as the next clause expresseth it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as I delivered them this did they And surely beloved where we meet with the like ordinances the like Ecclesiasticall Decrees Constitutions commended to uswith at least a generall warrant from the Word withall handed unto us by lawfull authority here we ought to yield a like obedience So much those generall Texts being rightly understood will extort from us submit your selves to every ordinance of man for the Lords sake 1 Pet. 2. yee must needs be subject not only for wrath but for conscience sake Rom. 13. Both which places however properly relating to civill yet by way of parity they may also be extended to Ecclesiasticall authority especially when backed with civill which now must be submitted to and that for conscience sake though not for conscience of the thing commanded yet of the power commanding the thing it self may be indifferent and yet our obedience necessary viz. in regard of the generall command and therefore saith the Apostle there {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} you must of necessity be subject To like purpose also is that Text to the Hebrewes however too rigidly pressed by Romanists to inforce or countenance a blind obedience Heb. 13. Obey them that are over you in the Lord {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ductoribus your Leaders your Rulers And submit your selves which is meant properly of Ecclesiasticall Guides and Governours who are to be hearkened to and obeyed in what they require from God and for God And with such an obedience let not any of us be unwilling We know not my brethren how soon some Decrees of the same nature with those in the Text may be brought unto us agreed upon recommended by a double Councell the one Ecclesiasticall the other civill Now take we heed how we take up reosolutions aforehand whether of opposing or not obeying Certainly however quiet and conscientious not obeying both may and ought to finde a very favourable and indulgent interpretation yet presumptuous disobeying justly subjects a man to the highest of censures Expresse for this purpose is that Judiciall Law which hath a great deale of Morality couched in it Deut. 17. The man that will do presumptuously will not hearken unto the Priest or to the Judge even that man shall dye and thou shalt put away the evill from Israel Take we heed then how we entertaine any thoughts that way but rather prepare our eares and hearts to hearken and heare what the Lord God will say to us what message he will send by the hands of those his servants who have
15. Of February 1644. Ordered by the Commons in Parliament that this Ordinance be forthwith printed and published Hen. Elsynge Cler. Parl. Dom. Com. THE Sacred and Soveraigne Church-Remedie OR The Primitive and Apostolicall way of composing Ecclesiasticall Differences and establishing the Churches of Christ Wherein the authority and utility of lawfull Councels and Synods is asserted and vindicated and divers of the sad-Controversies of the times modestly debated First preached in the Parish Church of great Yarmouth and now published for a preservative against the poyson of Anti-Synodall suggestions and a preparative to the receiving of what mercy God shall please to convey unto his Church in this Kingdome through the hands of the present reverend Assembly of Divines Conciliorum in Ecclesia saluberrima authoritas August Epist. 128. Quadâ—a multis queritur facilius invenitur Whittak contra Bellarm. Quest 5. cap. 6. By John Brinsley LONDON Printed by Moses Bell for Edward Brewster and are to be sold at his shop on Ludgate hill at the signe of the Bible neere Fleet-bridge 1645. Viris tam Eruditione quam Pietate conspicuis GULIELMO TWISSO S. T. D. Prolocutori ac Praesidi dignissimo reliquoque Theologorum choro in Synodali conventu Doctrinae Sanitati cultus Pâ—ritati politiae Eutaxiae Ecclesiaque Paci seriâ— sedulò operam navantibus Hasce Conciliorum Synodorumque vindicias caeterasque de deplorandis quibusdam praesentis aevi controversus candidas ac amicabiles disceptationes quales quales D. D. D. Joannes Brinsleius I Have perused diligently this Treatise called The Sacred and Soveraign Church-Remedie and finding it penned with much strength candor and modesty and desiring some healing plaister for our sad Divisions affix this Approbation and Imprimatur Ia. Cranford Ian. 16. 1644. THE SACRED AND SOVERAIGNE Church-Remedie ACTS 16. VERSE 4. 5. And as they went thorow the Cities they delivered them the decrees for to keep that were ordained by the Apostles and Elders which were at Hierusalem And so were the Churches established in the faith and increased in number dayly WHatsoever things were written aforetime were written for our learning saith S. Paul for our instruction our direction for the informing of our judgements for the regulating of our practice And surely of such use is this portion of Scripture which I have now singled forth wherein we have set forth unto us The Soveraigne Church-Remedy or the Primitive and Apostolicall may of composing Ecclesiasticall differences and setling and establishing the divided distracted Churches of Christ viz. by delivering to them the Synodicall Decrees of a venerable Councell to keep So run the words of the Text As they went thorow the Cities they delivered them the decrees c. And who were they that delivered these decrees what decrees did they deliver to whom did they deliver them to what end did they deliver them what was the successe and fruit of this delivery Let these five serve for the parts of the Text all which I shall God willing passe over by way of Explication Observation Application with as much brevity and perspicuity as possibly I can Let your Attentions your eares and hearts goe along with me and that without either prejudice or partiality It shall be much against my will if in handling this subject I offer any violence to the Text doe any inâ—urie to the truth any dis-service to the Church or yet give any just offence to any whose faces are Sion-wards Begin with the first of which not much The Messengers who they were that undertooke and made deliverie of these decrees to the Churches viz Paul and Silas So much we may learne from the last verse but one of the Chapter foregoing Paul chose Silas and departed c. going through Syria and Cilicia as the last words have it confirming the Churches confirming them in the faith by their Doctrine withall having a speciall regard to their unity and Peace This the Apostle every where shewes himselfe very studious of and solicitous for earnestly wishing it Grace and Peace it is his constant salutation to the Churches Now the Lord of peace himselfe give you peâ—ce alwayes by all meanes it is his farewell to his Thessalonians In both meaning not onely though principally inward but also outward peace seriously exhorting to it finally brethren be of one minde live in peace 2 Cor. 13. Be at peace among your selves 1 Thes. 5. 13. Being zeâ—lous for their peace he is as jealous of their divisions receiving the intelligence of them not without great regreet and sorrow So much he intimates to his Corinthians It hath beene declared to me of you my brethren that there are divisions among you 1 Cor. 11. I Church-divisions when you come together in the Church I heare there are divisions among you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} schismes This Paul taketh notice of not without a sad resentment which he expresseth by taxing and reproving them In this I praise you not saith he in the verse foregoing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} There is a meiosis in the word lesse said more intended I praise you not i. e. I blame you dispraise you Reproving them he chargeth this upon them as an ill symptom an argument and evidence of their carnality Whereas there are amongst you envyings and strifes and divisions {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} factions as the margin reads it are ye not carnall i. e. in a greater measure such having more flesh then spirit more corruption then grace charging these divisions home upon them which gave way to them he chargeth them more home upon those who were the Authors and fomenters of them wishing them to be taken notice of and avoided as men infamous and dangerous Now I beseech you brethren marke them which cause divisions contrary to the doctrine which ye have learned and avoid them I to be cut off I would they were even cut off that trouble you saith he to the Galathians speaking of the false apostles who by introducing Circumcision and pressing it as a necessary Ordinance had troubled the consciences of weake Christians and disquieted the peace of the Church These he wisheth that they were cut off that the Church were freed of them one way or other So truly zealous was this blessed Apostle of the Churches peace and so jealous of their divisions that he was willing and ready to doe any thing which lay in his power to procure the one and to heale the other Upon this ground it was that he circumcised Timothy in the verse before the Text This he did not that he put any religion in or apprehended any necessity of that then dying Ceremony but onely to comply with the Jews so farre as safely he might in a thing then meerly indifferent He circumcised him saith the third verse because of the Jews viz. that he might take that scandall out of their way and so maintaine
Acts I will not contend but certainly take it how we will it imports an exceeding great number well nigh innumerable so I finde the word in two places translated Luk. 12. 1. it is said that there were gathered together an innumerable multitude of people the word is the same {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So againe Heb. 12. 22. we reade of an innumerable company of Angells {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And such was the number of the believing Jewes which had joyned themselves to the Church of Jerusalem almost an innumerable company so as they could not possibly meet all together in one place to partake of the Ordinances To me it is no question they had severall Congregations Quest But were not these then severall Churches Answ. No Severall Congregations but one Church the Church of Jerusalem even as it is in a great City there may be severall Societies and companies according to severall trades and mysteries and those so many petty corporations who may have their severall Halls and their severall meetings and yet all making up but one Incorporation to which they are all subordinate because all under one and the same Government and Governours even thus may it be in the Church and in the Primitive state of it I conceive so it was In one City and the adjacent territories there may be many Congregations and yet but one Church inasmuch as they may be united by the same Lawes have communion in the same Ordinances and be linked together under the same spirituall Guides and Officers Surely in all probability thus it was at least in some of the Proto-Primitive Churches And why not now But not to wade too farre into this collaterall Controversie from which I have bound my selfe before however certainly to multiply Churches in one Towne one Citie especially to set up Churches in Churches the one extracted out of the other this hath no President no warrant no maintenance no countenance from any phrase of Scripture or practice of the Apostolicall times Object No it will be said What say we then to the Jewish Church Did not the Apostles set up Churches in that Church and those extracted out of it Answ. To this shadow of an Argument it is soon answered Here was not one Church set up in another but many set up upon the ruines of one so as the setting up of the one was the pulling down of the other Even as the Apostle saith of the two Covenants old and new The first was taken away that the second might be established Heb. 10. So was it with these two Churches that legall this Evangelicall As for the Jewish Church it was now like the Jewish legall covenant which the Apostle speaketh of Heb. 8. calling it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Antiquatum quid senesâ—ens a thing which was Antiquated and waxâ—â— old {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nigh to vanishing ready to disappeare and come to nothing so as here was onely a new edifice to be erected upon those ruines a new Church to be set up in an Evangelicall way where that Legall Church had been Now I confesse had we to deale with rigid down-right Separatists who looke upon our Churches as no true Churches of Christ but Anti-christian Synagogues fit to be dissolved and pulled down saying of them in the Edomites language Rase them rase them even to the foundation thereof then might this Argument have some colour of strength in it But otherwise where our Churches are acknowledged as true Churches in this case to set up a Church in a Church and to extract the one out of the other I say it again and I wish it may be taken notice of it is a thing which Scripture will give no warrant no president for Quest But suppose a Church be defective or corrupted in this case what shall we doe Answ. Not presently think of pulling it down and setting up another Was it not the very case of the Church of Corinth and yet we doe not read of any that went about to set up a Church in that Church under pretence of walking in a purer way but rather endeavour by all meanes to purge and reforme it This will we doe by our houses if they be foule we will sweep them if decayed and impayred though it be in some of the principals we will not presently think of pulling them down and building others out of their timbers and materialls but repayre them And thus did King Jehoash for the house of his God the Temple finding it ruinous he gave order not to pull it down and build a new one but to repayre it O that we would all of us entertaine such thoughts concerning the Church or Churches of God in this Kingdom It is a thought which God hath already put into the heart of the state of this Kingdome and what progresse and procedure is already made in the work I shall not need to tell you I hope time ere long will declare it Herein then let all our hearts close and comply with theirs every one in our places doing what we may to further so pious an undertaking in the meane time taking heed of adventuring upon new wayes which we have neither precept nor president in Scripture for What way of gathering setting up of Churches the Scripture holdeth forth unto us you may see by what hath been already said Those which embraced the faith within such a circuit within the bounds of a Citie and the adjacent Territories they were all framed together into one Christian society or Church And hence is it that Cities and Churches in phrase of Scripture are as you see put the one for the other as elsewhere so here in the Text As they went through the Cities they delivered unto them c. Quest Delivered them But what Cities what Churches were these Answ. The Text layeth it downe in indefinite words carrying with them the force of an universall viz. what ever Cities they passed thorow where there were any Churches they delivered these Decrees unto them Quest Here a scruple may arise Why should the Apostles here deliver these Decrees alike unto all the Churches where they came when as all of them did not appeare at this Councell As for Hierusalem and Antioch and the Churches of Syria and Cilicia these Decrees were proper for them in as much as they had referred both the Question and cause to the determination of that Councell and had their Agents there to deale for them But so had not some other of the Churches How then could these Decrees be obligatory and and binding unto them which they had no hand in making of or â—ssâ—â—ting to Answ. To this it is answered that though these Decrees were not binding to them formally yet Morally and Vertually they were As for Jerusalem and Antioch and such other Churches as concurred with them in this Appeale they
been so long a time enquiring after his pleasure which being made known unto us resolve in what we may to submit and obey So did the Churches here to whom Paul and Sylas delivered these Decrees they delivered them to be kept by them and so they were For as it followeth in the next words And so were the Churches established viz. upon the delivering and observing of these Decrees Quest But what then are we to shew the like respect to all Ecclesiasticall Decrees now as the Churches did to these Answ. I answer as before where they are like unto these pious and profitable Ordinances grounded upon the Word immediately or mediately not imposed upon conscience not enjoying any thing as necessary not obtruding any thing as a part or meanes of worship but what the Word hath made so now they challenge a like respect as these Decrees did Quest But what then must we yeeld a blinde obedience submitting without discussing So it seemeth the Churches here did Answ. Neither so nor so as for the Churches they indeed received these Decrees and kept them accordingly as they were delivered But to imagine that either the Apostle in delivering or they in receiving required or yeelded a blinde obedience is fouly injurious to both Surely if Pauls Doctrine might be examined as it was by the Bereans and they highly commended for it much more might these Decrees be scanned by the Churches to whom they were brought they being not the immediate issues of an extraordinary inspiration as the other was as I have already shewn you and so may it and ought it to be with all Decrees of the like nature To think of yeelding a blinde obedience to them were as great a wrong and injury to them as to our selves Decrees being such as they ought to be they ever bring light with them whereby they may be discerned and discovered to be as they are And by this light Christians both may and ought to judge of them viz. judicio discretionis so it be done modestly and humbly bringing them to the Touch-stone to the Rule the rule of the Word and the rule of rectified and sanctified Reason This is the old way and it is an everlasting way To the Law an to the Testimony if they speake not according to this Word it is because there is no light in them Shall we finde any Decrees of men to be uche not agreeable to the Word to the particular or generall rules of it but clearly contrary to it now the case is ruled It is better and safer to obey God then men Better now modestly and quietly not to obey men then presumptuously and knowingly to disobey God But finding them to be such as are not contrary to this word but consonant thereunto now look upon our pattern and doe likewise As they went through the Cities they delivered them the Decrees for to keep which accordingly they did So much appeares as I told you from the event and successe of this undertaking which is the fifth and last particular in the Text to which I now hasten VERSE 5. And so were the Churches established in the faith and increased in number daily SEE here the successe of this first Councell so managed so prosecuted as you have heard Successelesse it was not All Councells then are not so If any of them at any time prove so let it not be imputed to the Ordinance but to some accidentall personall miscarriage Otherwise the Ordinance it selfe is very promising very usefull and hopefull very profitable and advantagious to the Church So was this first Councell this Pattern of Councells the successe and event whereof as the Text informes us was double Hereupon there accrued unto the Churches a double blessing The one of Confirmation the other of Augmentation Confirmation they were established in the faith Augmentation they were increased in number daily Upon these two I shall look two wayes first severally and simply then joyntly and relatively viz. as they both stand in a joynt reference to that first particle in the verse So So were the Churches established and so were the Churches increased c. A word of each Beginning with the former the Churches Confirmation And so were the Churches established in the faith They were established and they were established in the faith so I break them in two 1. They were established {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} confirmabontur they were confirmed setled Setling presupposeth an unsetling And surely such was the state of these Churches before Paul brought these Decrees unto them they were unsetled shaken Behold the proper fruit of Divisions and Dissensions where they take place they unsettle they shake unsettle a State unsettle a Church shake both This David found true by experience in his Kingdome Heale the breaches thereof for it shaketh Psal. 60. Both Church and State were unsetled by reason of those Civill broyles those home-bred divisions in his Kingdome And I shall not need to tell you that wee have found the like in this Kingdome Was ever State was ever Church more unsetled then ours at this day And whence is this why this have our home-bred divisions dissensions done To hold to the Text the unsetling of the Church This will Divisions doe Divisions in judgement I and those sometimes sleight ones Such were at least some of those which had broke in upon these Churches sleight differences one would think whether they should eat such or such meates blood things strangled c. yet even these had an influence upon the Churches for the unsetling of them Appl. Let not sleight differences then be sleighted of us much lesse pertinaciously and obstinately maintained by us But do what we may all of us for the healing for the composing even of them So long as these continue and break forth there is little hope of the Churches establishment which is a thing that all the Lords people ought seriously both to desire and endeavour let that be a second Observation Church-establishment is a thing much to be desired and sought after It is the Lords promise to his Church under the Gospel Is 2. repeated Mic. 4. The mountain of the Lords house shall be established in the top of the Mountains A blessing much to be desired for all particular Churches that they may be established setled in a quiet and steady way put into a solid and constant frame and temper as the word in the Text signifieth Such a frame and temper I shall not need to tell you what a blessing it is in the naturall body it is no lesse in the mysticall Reas. Not to use many Arguments and Reasons about it I finde one insinuated in the text Church-confirmation maketh much for Church-augmentation Mark the connexion of these two together So were the Churches established and increased The latter depends much upon the former Church-encrease upon Church-establishment where Churchâ—s are divided distracted unsetled there
can be nothing more prejudiciall to the grâ—wth of them and of religion in them Their union settlement establishment maketh much for the encrease of both Applic. And doth it so Then let every of us be put in minde to seek this great blessing for the Church or Churches wherein we live Taking heed of being any wayes accessory to the unsetling hereof whether by hatching or brooding any new opinions or setting up any new wayes which have not cleare light and warrant from the word In these cases let that of the Apostle take place with us Hast thou faith have it to thy selfe Hast thou a strong apprehension and firm perswasion touching something which is not so fully and clearly revealed in Scripture as that others may see it have this faith to thy selfe enjoy thine own opinion and conscience but let it not break forth to the offence and scandall of others much lesse to the trouble and disquietment of the Church the settlement whereof ought to be exceeding precious in our eyes And so let it be Every of us seek it Seek it by Prayer Ye that are the Lords Remembrancers keep not silence give him no rest untill he establish and till he make Jerusalem a praise in the earth Seek it by all holy endeavours every one in our places private persons in theirs and publike persons in theirs all of us willingly embracing and carefully improving what ever advantages or opportunities God shall put into any of our hands for the effecting the furthering of so great so good a work So doth the Apostle here in the Text He receiveth the Decrees from the Councell and receiving them delivereth them whereever he commeth And what was his aime therein why that the Churches might be setled might be established Quest But what establishment was it that Paul here principally eyed and looked at A. The next word resolves it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So were the Churches established in Faith i. e. in the Doctrine of Faith the true Religion of God So the word is frequently used in Scripture Faith put for the whole Religion of God Calvin gives a reason for it viz. because Faith in Christ is the foundation and ground-work of all And this it was that Pauls eye was here mainly upon not so much the setling of an externall Order in the Churches This indeed he endeavoured but as Calvin saith of it this was but veluti parergon accâ—ssâ—â—ium a thing which he undertook by the by as being conducible and subservient to his maine design which was the Establishment of the Churches in the Faith As for Externall Order indeed it is a thing of great concernment to the Churches without which they will never be throughly established Thence is it the Prophet Esay puts these two together Isa. 9. 7. To Order and to establish speaking of the Church But the Kingdome of God is above it Regnum Dei externo ordine altius est ac praestantius The Kingdom of God saith Calvin which conâ—isteth in the doctrine and practice o Faith and Holinesse it is a thing of a more transcendent and excellent nature then externall Order is Superioregradu locaâ—ur religio pietas So he goeth on Religion and true piety are to be looked on as things in a higher sphear to be far preferred before Order Discipline Reason And great Reason they should be so in as much as the one maketh only for the bene esse the other for the esse the one for the well-being the other for the being of the Church There may be a Church an Ecclesiasticall Church I and an Integrall one too without Order but not without Faith the Doctrine and Profession of the Faith wherein lyeth the Essentiall State of a Church Not to dwell upon it Applic. Learne we hence how to look upon these two faith and order viz. upon the one as the Mistresse the other as the hand-maid so they are and so let us account of them giving to each that respect which is due unto them not preferring the hand-maid before the Mistrisse not standing so much upon Order as that in the mean time we should seem to neglect the faith True it is both are to be stood upon and contended for but not with a like heate As for the faith we have an expresse warrant for that That yee contend earnestly for the faith Jud. 3. I do not finde the like for Order However take heed lest our over-eager contestations about the one which is but the accessory prove prejudiciall and detrimentall to the other which is the Principall Let our first and maine care be for the faith so was Pauls here in the Text he delivereth these Decrees for the regulating of the Churches in these externall observances wherefore why that they might be established in the faith this was the pearle in his eye the main thing which he aimed at The other was only in order in a way of subserviency unto this A pattern in speciall to the Ministers of the Gospell shewing them what should be their maine designe in the course of their Ministery viz. to propagate the faith to set up the true Religion of God true piety and godlinesse faith and holinesse in the hearts and lives of their people As for matters of order having just occasion they may and ought to deale with them that so they may approve themselves faithfull Stewards not detayning any part of the truth not sâ—unning to declare unto their people the whole Councell of God as Paul saith of himself Act. 20. But their maine and principall worke should be the establishing of the Churches in the faith this is the maine end of our Ministery so saith Paul of his Apostleship Rom. 1. 5. We have received grace and Apostleship i. e. the grace or gift of Apostleship for obedience to the faith among all Nations i. e. that by his Ministery the Gentiles might be brought to imbrace the faith the Doctrine of the Gospell The best service that the Ministers of Christ can do for their Lord and Master hereby is his name exalted hereby is his Scepter and Kingdome advanced hereby is he set upâ—n the Throne It is a mistake but too common in the times to think that the Kingdome of Christ should consist either wholly or chiefly in the Externall Politie and Government of the Church No our Saviour himself Lack 17. teacheth the Pharisees to entertaine higher thoughts and more sublime conceptions touching his Kingdome telling them first that the Kingdome of God commeth not with observation vers. 20. i. e. saith Beza it a ut observari possit so as it may be observed and taken notice of by any outward garbe that it hath or as others it doth not consist in externall observation Then that it is aliquid intus The Kingdome of God is within you i. e. as it is commonly expounded in your hearts and souls which
answering to the Originall both in sound and sense But leaving them with their affected title savouring too strong of Judaism the word properly signifieth as they themselves with what reason I know not in all other places where it is used in that fifteenth Chapter as also here in the Text render it Auncients a French word which our English renders Elders The word in Scripture is used two wayes properly improperly either for Elders in age or by office Elders in age Ancients Rebuke not an Elder saith the Apostle to Timothy 1 Tim. 5. meaning an Elder in age as the Antithesis in the latter part of the verse explains it Rebuke not an Elder but intreat him as a father and the younger men as brethren Elders in office are of two sorts Civill Ecclesiasticall Civill temporall Rulers and Governours amongst the Jews Thus in the book of Exodus we often read of the Elders of Israel c. and so in the fourth of the Acts we reade of an Assembly of Rulers and Elders c. i. e. lay Elders civill Elders whom for distinction sake we finde sometimes called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the elders of the people Letting them passe Ecclesiasticall Elders Church-officers set over the flock the Church to teach it to govern it Of these our reverend Cartwright as many others make two kinds some Teaching and Governing others onely Governing grounding his distinction upon that knowne place in Timothy 1 Tim. 5. 17. out of which he resolves the Question now propounded who were these Elders which were joyned with the Apostles why either both these or else onely the latter viz. the governing Elders considering saith he that Bishops which were the preaching Elders were supplyed by the Apostles To this last clause of his I cannot subscribe Certainly besides the Apostles here were other preaching Elders Pastors and Teachers who must not be excluded out of this word Elders Fâ—r the former whether there were two such distinct kinds of Elders at that time and whether both of them are to be understood by the word here in the Text I wil not peremptorilydetermine My purpose being to wave decline as much as may be all collaterall controversies disputes which I do not meet with full in the Text Let this be sufficient Church-officers they were Ecclesiasticall Elders Such were the Apostles themselves though in an higher forme having in their function something extraordinary and such were the other Ministers of the Church to whom was committed the charge of the flocke to feede and rule it Both Elders so Saint Peter calleth himself and them both in one verse 1 Pet. 5. 1. The Elders which are among you I exhort who am also an Elder c. Feed the flocke of God taking the oversight thereof And these Elders we here finde meeting together in this Synod this Councell this Assembly call it as you will And who so fit to meet upon such an occasion as persons of that Quality Who so fit to debate determine state regulate Church-affairs as Church-Officers persons devoted and set apart to the service of the Church Such were the Members of this first Synod which without question was intended for a pattern to all succeeding Ages so all Expositours till some few within the last fifty years have looked upon it Apostles and Elders such Church-Officers as the times then afforded To them Saint Luke in the Chapter foregoing refers the negotiating and handling of this Synodicall consutation They were they which convened So you have it vers. 6. The Apostles and Elders came together to consider of this matter The Apostles and Elders Non dâ—ciâ—â—â—caâ— totaâ— Ecclâ—siaâ— saith Calvin upon it The Evangelist doth not say the whole Church met together but the Apostles and Elders And by them was the businesse debated decided determined So you have it expresly in the Text They delivered them the Decrees which were ordained of the Apostles and Elders nor of the whole Church but of the Church-Officers in the name of God convened together And who so fit to deal in businesse of that nature as persons of that Quality Who so sit to consult debate determine Church-differences and so to settle the affairs of the Church as Church-Officers viz. The Elders which rule well as the Apostle speaks specially they which labour in the Word and Doctrine Those Texts alledged by the Rhemists in their Annotations upon the place last cited how ever they are by them drawn beyond the staple and pressed beyond their intention yet are they not wholly to be slighted there being enough in them to bear out this cause and to give some Reason for it Under the Law the Ordinance was expresse Hard and difficult Controversies were to be determined by the Priests c. Deut. 17. 8. If there arise a matter too hard for thee c. Thou shalt come to the Priests the Levites i. e. Priests of the Leviticallâ— stock A like word was that which came to the Prophet Haggai from the Lord Haggai 2. Thus saith the Lord of hostes Ask now the Priests concerning the Law saying c. To the same purpose is that known place of the Prophet Malachie Chap. 1 v. 7. The Priests lips shall preserve knowledge and they shall seek the Law at his mouth Custodient requirent so the Originall hath it They shall keep and they shall seek or as our Translation renders it They should keep they should seek This is Gods Ordinance that the Priests lips should be a Promptuarium a Cellar a Buttery a Pantery a Store-house of all kinde of learning and knowledge What ever it is oftimes De Facto De Jure thus it should be And in that respect First They should be the most fit to be imployed in businesses of this nature in Church-differences Church-affairs being such as do Doctrina judicio pollere to use Calvins words Excell and go beyond the ordinary sort of people in Divine learning and solid Judgement Such they either are or ought to be Their lips should preserve knowledge Secondly This is more proper for them Church-Officers then any others and that in respect of their Office Upon this ground did the Church at Antioch here refer their differences to the Apostles and Elders And upon this ground did they undertake the hearing and determining of them This they did Non tantum ex Charitate sedex Officio not meerly out of Charity but out of Duty in as much as this properly appertained to their Office Ratione Officii saith Calvin bujus causae legitimi erant Judices In regard of their Office they were the proper Judges in this cause And so must Church-Officers in all succeeding ages of the Church be allowed to be in Ecclesiasticall matters Church-differences or affairs Judges not chief and principall for that is the Word it self but Ministeriall Interpreters of the Law declaring the minde and meaning of God
in it and so determining controversies and ordering all things according to the rule of the Word See here then a warrant for that course which the State of this Kingdom hath pitched upon in gathering together a select company though not of Apostles yet of Elders such as the present condition of the Church affords to consult about the affairs of the Church to examine and decide the unhappy differences which disquiet and indanger the State of it and to regulate and order it in all things according to the Word Let not this be looked upon by any as a new or yet humane Invention Sure I am for the substance of it it is not so As for some circumstances if there be not that formality in them which were to be desired the present necessity must plead an excuse for that defect But for the substance of it it is no other then a Divine Ordinance warranted and presidented by this first pattern this first Synodicall Assembly of the Apostles and Elders at Hierusalem I know against this divers things have been and will be objected In this first Councell here were Apostles as well as Elders and not onely they but others even the whole Church met together But it is not so in our Synods our Assemblies Object 1. Here were Apostles men divinely and immediatly inspired men of infallible spirits upon whose Judgements the Church might safely rely and to whose determinations others might safely subscribe But we have none such neither hath the Church had in any age since their time Answ. To this I shall have occasion God willing to answer more fully in the sequell of the Text For the present onely know we that though the Church hath no Apostles nor Prophets yet it hath Pastours and Teachers such as do succeed the Apostles though not in their Chaire yet in their Doctrine and ordinary Ministery Elders to whom God hath committed the chief care and oversight of the Church to feed and govern it Besides as for the Apostles how ever they were Members and chief Members of this Councell yet are we not to look upon them as sitting there in the capacitie of Apostles as men immediatly inspired but as assembling together with the rest of the Elders to debate and determine the controversies presented to them in a Synodicall way But of this God willing more hereafter Object 2. For the latter Branch of the Objection viz. That the Councell at Jerusalem did not consist onely of Apostles and Elders Ecclesiasticall persons but of others For this the 2. vers. of the 15. Chap. seemeth to expresse where it is said That the Church at Antioch determined to send Paul and Barnabas and certain others of them Ans. But who were these others Aretius not without good probability conceiveth them to be some of the opposite party whom they sent together with the Apostles that they might have a fair hearing and proceeding So much me thinks the former part of the Verse compared with the latter seemeth to impart When Paul and Barnabas saith the Text had had no small dissention with them viz. those false teachers the Church determined that Paul and Barnabas and certain other of them should go up to Jerusalem Where {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with them and of them seeme to relate the one to the other Certainly some of them were there present in that Councell to whom else speaketh the Apostle Saint Peter in the tenth verse of that Chapter Now therefore why tempt ye God c And these as I take it were those {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} those some others there spoken of Answ. 2. But let it be granted that there were some other sent some from amongst themselves yet whom shall we conceive them to be Certainly some of their Elders delegated and commissionated by the Church for that service Messengers of the Church as the Apostle phraseth it speaking of some whether Barnabas or Silas or Luke it is variously and uncertainly conjectured who were imployed from the Church of Hierusalem to the Church at Corinth he calleth them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Apostles Ambassadours Messengers of the Churches And surely such must these certaine others be But it will be replyed in this Councell here were not only Ecclesiasticall Elders and Officers delegates of the Churches but here is a whole Church even the whole Church of Jerusalem so it seemeth by the 23. vers. of that 15. chap. where Messengers are chosen and sent away from the Councell by the whole Church It pleased the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch Answ. For answer to this what is there meant by the Church is uncertaine whether the whole multitude of believers belonging to the Church at Hierusalem or only * the Officers of the Church or else that Synodicall body of Apostles and Elders For the latter of these and against the former it is argued not without some probability the whole Church of Hierusalem it cannot be First that Church being so numerous all the members of it could not possibly meet at one Synod 2. But secondly suppose such a possibility yet what authority had the Church of Jerusalem to send such binding decrees to any other Churches Par in parem non habet potestatem one Church hath no power over another The Church at Hierusalem had no more power over the Church at Antioch then the Church at Antioch had over the Church at Hierusalem And therefore it is probably concluded that by the Church there must rather be meant that Synodicall Assembly a representative Church then the whole multitude ofbelievers But it is said expressely the multitude was there so it is said vers. 12. All the multitude kept silence and gave audience to Paul and Barnabas A. To this it is answered that 〈…〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the multitude there we are to understand not the whole multitude of believers but of the Apostles and Elders met together Synodically from divers Churches being in number many so Master * Beza and divers other Expositors conceive of it referring theâ—e words to the sixth vers of the chap. Certainly as for the whole multitude of believers as I said they were at that time too numerous to convene at such a meeting Ob. But it is replyed though not all yet some and many of them might be there present though not the whole Church yet a good part of it so the word Church is used Synecdochically in vers 3. of that chap. where it is said that Paul and Barnabas were brought on their way by the Church Answ. In answer to this take these foure things Firâ— whether de facto they were so or no is uncertaine the evidence brought for it is not demonstrative Secondly suppose some of them were there present which for my owne part I confesse I am not
and by the same name the Evanglist here calleth the Eccleâ—â—ssticall deâ—erminations of this Synodicall Assembly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Decrees Observ. 〈◊〉 Where to passe over things as briefly as I may take we noticer in the first place of the misconception and mistaking of some who look upon this first Councell only as a pattern of one Sister Church giving advice and counsell to another were there no other argument to discover the nakednesse of this evasion this one word in the Text alone were sufficient where the Evangelist speaking of the results of their consultations calleth them not Counsells not brâ—â—â—erly advices but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Decrees Decrees are more then Counsells and surely such were the determinations of this first Syn d more then bare counsells here were constitutions and decrees {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Decrees which were ordained and these decrees they are imposed upon the Churches not only propoâ—â—â—ded and commended to them but imposed upon them not only propounded by way of advice but imposed by way of injunction It seemed good to the Holy Ghost and to us to lay {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to impose no greater burdens c. certainly here was more then the advice of a sister châ—â—ch what had a sister church to do to make decrees and impose injunctions upon a sister church the church at 〈◊〉 upon the Church at Antioch being in respect of any aâ—tâ—oritative power every way â—â—uall to hâ—â— self To â—et that passe Obser. 2. In the second place See here what power a lawfull Councell or Synod being by lawfull authority in the Name of Christ convened and met together have in matters of Ecclesiasticall concernment viz. A power not onely to consult and debate and advise but to determine Ecclesiasticall differences and to ordaine decrees which may be binding to the Churches Such power the Apostles and Elders being here at the motion of and by delegation from the Churches met together assume unto themselves They came together to consider of this matter vers. 6. chap. 15. and having considered of the Church differences they determine them determining them they draw up Ordinances and Decrees concerning them which are here by the Apostles delivered to the Churches to keep Obser. True it may be said they might doe it but so may not any other Councell or Synod in any succeeding age of the Church And why not why they were extraordinary persons endued with an extraordinary and infâ—â—lible Spirit by which they were guided and directed in the whole procedure of this businesse And consequently might doe that which is not to be drawne into president by any after them who are not assisted with the same Spirit They were Apostles having an Apostolicall authoritie and so might ordaine Decrees and make Laws for the Churches which for any others after them to attempt were no lesse then high and unwarâ—antable presumption Answ. Here is the maine and principall evasion whereby all the Arguments taken from this first patterne of Synodicall Assemblies are supposed to be eluded and made void Give me leave to close with it as brieâ—ly and yet as fully as I can In way of answer averring the contrary to this confident supposition viz. That the Apostles however they were extraordinary persons and in penning of sacred Scriptures were assisted and directed by an immediate Spirit yet in this businesse they did not proceed by vertue of any Apostolicall authority as men immediately inspiâ—ed but onely as Pasâ—ours and Teachers assisâ—ed by the diâ—â—ction of an ordinary spirit That it was so the evidence is cleane and I think â—ndeniable For first wherefore else should Paul have made this â—ourney from Aâ—â—ioch to Hierâ—â—sâ—â—em Paul as an Apostle he was able to have decided and stâ—ted all these controversies alone as well as all the Apostles with him all being guided by one and the same Spirit So as had he herein made use of his Apostolicall authority he should not have needed to have gone to confer with any other of the Apostles about it This course we see he had before declined in a matter of far greater consequence then this viz. upon his first receiving of the Gospell having received it by divine revelation and immediate inspiration he did not addresse himself to the Apostles or any other for the instructing and confirming of him in that doctrine So he â—els his Galaâ—â—iâ—us 1. Gal. 16. 17. When it pleased God to reveale his Son in me c. I conferred not with flesh and blood i. e. not with his owne carnall reason so Paraeus or rather as Calvin and Beza not with any mortall man whatever Neither went I up to Hierusalem to them who were Apostles before me True it was after some time he went up thither once and againe as you may see Chap. 1. vers. 18. Chap. 2. v. 1. First three yeeres after then fourteene yeerer after and both times he had communication and conferenâ—e with the Apostles But as for any instructions from them or confirmation by them oâ— any other as he sought it not so neither did he finde it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in conference sâ—ith he they added nothing unto me v. 6. Certainly then had Paul stood upon his Apostolicall spirit as he needed not so he would not have gone up to Hierusalem to hold a conference with other Apâ—stles about this businesse being of far lesser concernment then the maine doâ—trine of the Cospell 2. Suppose he did â—ondescend beneath himself for the satisfaction of the weak brethren and for the stopping of the mouthes of opposites to hold a conference with the Apostles about this busines so to take in their concurrence and mutuall consent yet why should the Elders be joyned unto them That they weâ—e joyned with them in the whole procedure of this businesse both in the consultation and determination is most apparent from the sixth verse of the Chapter foregoing and from the words of the Text In both these they were ioynâ— actors with the Apostles joynt commissioners Now in câ—se the Apostles had proceeded as men immediatly inspired what need had they to have made use of their concurrence Or what could the Elders any wayes contribute to them If the Apostleâ— themselves could in conference adde nothing unto Paul much lesse could the Elders adde any thing to the Apostles 3. But thirdly Suppose that as Paul required the concurrence of the other Apostles so the Apostles required the concurrence of other Elders still for the more sulâ— satisfaction of all parties yet 〈…〉 they proceed after thaâ— manner by way of discussion and disputation That this was their way the seventh verse of the foregoing Chapter maketh it cleare When there had been much disputing Here was not onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} â—â—lta disceptatio a great and
earnest disputation The points propounded were controverted and agitated pre and con on both sides to blot out the truth Now what needed this had the Apostles been immediately inspired Immediate inspirations are like the sun-beams which are not brought unto the eye by any such crooked and winding rayes as they are sometimes painted but by direct lines Thus are immediate inspirations brought unto the minde The word of the Lord came unto the Prophets and so it came unto the Apostles who being immediately inspired spake as they were moved {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} carried on by the holy Ghost and that without any such consultations with themselves or others Put these three together we shall need no other evidence to cleare this truth that the Apostles in this Councell did not sit and act in the capacitie of Apostles as extraordinary Ministers of the Church neither did they proceed in this businesse as immediately inspired Object No you may say why their words seeme to make it plaine expresly averring so much that what herein they concluded and agreeed upon it was by the direction and instigation of the Spirit So run the letters of the Councell It seemed good to the holy Ghost and to us i. e. to the Spirit suggesting to them consenting To the Spirit as the master to them as the schollars subscribing to their masters Dictates Or To the holy Ghost and to 〈◊〉 i. e. to us being assisted and guided by the instinct and suggestion of the holy Ghost Answ. That the Apostles were thus assisted and guided must not be denied But what kinde of instinct or suggestion was this was it mediate or immediate ordinary or extraordinary Here is the knot of the controversie Papists generally contend for the latter supposing it to make something for the infallibity of their Councells which they look upon as directed by the same unerring Spirit But this whoever be the Patrons of it our reverend and learned Cartwright in his answer to the Rhemists who were of the same opinion censureth for a fond imâ—gination It seemeth saith he to them that ye understand not what is meant by those words of the Councell It pleased the holy Ghost and us The meaning is noâ— saith he as you fondly immagine that they were immediately 〈…〉 God This he avers as you see with great confidence And this hee maketh good by an argument which as yet hath not neither doe I thinke ever will be soundly and satisfactorily answered taken from the words themselves which say as much of the Elders as of the Apostles It seemed good to the Holy Ghost and to us But this will not cannot be said of the Elders that they were immediately inspired much lesse of the people whose presence and consent he conceiveth them to have made use of An immediate inspiring spirit then it was not What then Why an ordinary Synodicall spirit as the learned professour of Scotland calleth it even the same spirit which is promised to all the faithfull Ministers of the Church to the end of the world Loe I am with you alwayes to the end of the world Especially being so convened and met together in the Name of Christ Where two or three are met together in my name in my authority there am I in the midst amongst them Mat. 18. A promise which though not onely yet primarily and properly is to be understood of such Ecclesiasticall meetings of Church-Officers assembled together to consult about the affaires of the Church Christ promiseth to be in the midst amongst them both assisting and ratifying Thus was he present with this first Councell And thus is he at this day present with all Assemblies of like nature meeting and proceeding after the same manner that they did Quest But what then may all or any other Assemblies Synods Coâ—â—cels in succeeding ages presume to take up their words and say the same of their decrees It seemed good to the Holy Ghost and to us Here is an argument which is looked upon by many as not onely Militant but Triumphant Answ. In answer hereunto I list not to lend an care to what our adversaries of Rome earnestly contend for This first Councell say Bellarmine and the Rhemists hath given this forme of speech to all other Councels lawfully called and confirmed viz. by the Pope to say the like It hath pleased the Holy Ghost and us Letting that passe which cannot be made good unlesse it be understood of that holy Ghost which the story tells us was carryed from Rome to Trent in a Cloâ—â—â—og For my own part I shall return to this Objection or Question this three-fold Answer 1. De facto it must be acknowledged that the Councels of old some many of them have made use of a forme of speech not unlike to this The ancient Father Cyprian with some other of the Fathers of an African Councell making report unto Cornelius then Bishop of Rome what the Councell had agreed upon they use these words Placuit nobis sancto Spiritu suggerente It hath seemed good to us by the suggestion of the Holy Ghost Wherupon Pamelius notes that this was no new thing but a form of speech anciently and commonly used in Councels This they have said And 2. De debito This all Councels and Synods should be able to say Decreeing nothing but what they may be able to say of as the Apostles and Elders doe here of their determinations Iâ— seemeth good to the Holy Ghost and to us to him our Master to us his Schollers Herein this first should be a pattern to all succeeding Councels and Synods shewing them not what de jure they may doe but what de debito they should doe viz. so to proceed as they may say It seemed good to the Holy Ghost and to us 3. De Licito this they with holy reverence may say when they proceed as the Apostles and Elders here did viz. by the Direction of the Word So did the Apostles themselves here proceed grounding and bottoming their Decrees upon Scripture seconded with some evidences from Heaven And thus did that African Councell proceed Cyprian with the Fathers of Africa saith our judiciall Fulk did declare unto Cornelius Bishop of Rome upon what authority of Scriptures their determination was grounded c. And hereupon it was saith our Reverend Cartwright that the Apostles said that it pleased the Holy Ghost viz. the Holy Ghost speaking in the Scriptures Scriptures we know they are no other but the breath of the Holy Ghost endited by him And hence it is that the one is sometimes put for the other Scripture sometimes put for the Holy Ghost The Scripture foreseeing saith S. Paul i. e. the Holy Ghost the Author of them And the Holy Ghost sometimes put for the Scripture Wherefore as the Holy Ghost saith To day if you will heare his voyce c. saith the Apostle citing that of
the Psalme which was endited by the Holy Ghost And thus in the Text It hath seemed good to the Holy Ghost and to us viz. to the Holy Ghost speaking to us in the Scripture So the Greek Scholiast cited by M. Cartwright expounds the place Now then what ever lawfull Councell or Synod met together in the Name of Christ shall proceed after the same manner as the Apostles here did making the Word their rule and direction grounding their determinations and decrees thereupon either upon the expresse letter of it or upon just and necessary consequences and inferences drawn from it however they may for reverence sake to that first Councell which in some respects is not to be patterned by any succeeding Synod viz. in respect of the persons of the Apostles there present men of an extraordinary function and assisted at this time no question though not with an immediate yet with a more then ordinary measure of an ordinary spirit proportionable to that highest place which they then occupied in the Church and in that Councell decline the forme of words by them used as Mr. Cartwright observes that the African Councell upon that ground as he conceives did yet without either Blasphemy or Presumption it is conceived that they may to the same effect say of their decrees that they are the minde of the Holy Ghost as well as their minde for which this patterne may bee their Warrant And thus I have as I hope sufficiently clâ—ered this scruple as also answered this objection touching the extraordinary quality and immediate assistance of the Apostles in this first Councell So as this beaten Muse being now stopped and this trite evasion put by what remaines but that the conclusion should stand firme viz. That a lawfull councell or Synod being met as the Apostles and Elders in this first Councell were and proceeding after the same manner as they did may determine Church-differences and ordaine Decrees for the Churches â—o keepe Quest But how farre reacheth this Synodicall Power and in what cases may they make such Decrees Answ. In answer hereunto I shall purposely decline as much as may be all collaterall controversies as viz. whether such Synods be invested with a power of Jurisdiction reaching to the censuring of persons erroneous or scandalous I will not goe from what the Text directly leadeth me to The Decrees here delivered by Paul and Silas to the Churches we shall finde them directly concerning two things Doctrine and Practice Dâ—ctrine whether circumcision was then necessary or no Practice whether they should then eate things offered to Idols or no c. Both these the Councell here states and determines First declaring the erroneousnesse and dangerousnesse of that opinion which some would have obtruded upon the Churches under their name viz. touching circumcision disclaiming it as none of theirs This they doe explicitly vers. 24. implicitly vers 28. Then interdicting and prohibiting them the use of som things which then were or were accounted indifferent unto them vers. 29. These two the sentence of the Councell here directly reacheth not to speake what it doth obliquely how it also reacheth the peâ—sons of those who had beene the broachers of that new Doctrine whom it passeth a sharp censure upon viz. declaring and pronouncing them to be Troublers of the Church and subverters of soules vers. 24. And these two the sentence of lawfull Councells and Synods may reach they being invested with a double power the one Dogmaticall the other Directive not to speak of that corrective power the power of censures which if it bee not Formally yet Vertuâ—lly and Eminently it must bee conceived to bee in such Councells 1. They have a Dogmaticall or Doctrinall power in declaring of Doctrinall Truths or Errours This power I thinke will be yeelded them at all intelligent hands even by those who in other cases are most tender and jealous of allowing them any power of Jurisdiction And it is no more then what the example of the Church at Antioch leadeth us to who in a Doctrinall point of difference which could not be satisfactorily determined amongst themselves they referre it to the concurrent judgement of other Churches met together in a Synodicall way wherein finding it agreeable to Scripture and Reason they acquiesce and rest satisfied A pattern for the Churches in all succeeding ages shewing them what they are to do in like cases But to let this passe as a truth confessed by all who are not more wedded to their own private fancies and wills then either to Scripture or Reason 2. The second branch of this Synodicall power is Directive in matters of Practice Such a power we find the Councell here exercising upon the Churches regulating them as touching their practice And surely this may lawfull Synods doe lay out the Churches way for them order them in matters Ecclesiasticall ordaining Decrees touching what they are to doe or not to doe which Decrees may be imposed upon the Churches Quest But what then Hath such a Councell or Synod an absolute Legislative power to make Lawes and impose what burdens they please upon the Church Answ. Not so The power of a Councell or Synod is not Magisterialâ— but Ministâ—riall Not absolute but limited Many limitations may be assigned whereby this power is determined and bounded I will touch onely upon two 1. They may doe nothing against any law of Christ who is the onely Law-giver of his Church Here is no room for non obstante's Christs Lawes being unrepealable unalterable they may not be so much as tempered with by any particular persons nor yet by any combinations of Men or Angels 2. They may ordaine nothing but what they have a warrant from the word for A warrant either explicit or implicit either a particular or generall warrant either a particular warrant in expresse tearmes or atleast a generall warrant clearely held forth under those generall rules of Order Decencie Edification Such wâ—â—e the decrees which the Councell here ordained They imposed nothing upon the Churches but what they had a warrant from the word for Either an expresse and particular warrant This they had for the prohibiting of forâ—â—â—â—tion which being taken literally properly as I conceive by M. Bezis leave that here it must is expreâ—ly condemned in the word Or else a generall warrant This they had for all the rest the prohibiting of the eating of Idolothytes things offered to Idols of blood of things strangled the two latter branches of the Caremoniall Law all of them at that time in their own nature indifferent But the use of them was at the present become scandalous and offensive to the weak brethren and so tending rather to destruction then to edification Hereupon though they had no expresse word of Scripture for it yet proceeding upon that generall ground they prohibit the use of them for that time though otherwise in themselves indifferent By the same rules are other Councels and Synods to proceed And
feeding them like a naturall mother ready upon all occasions to draw forth her breasts to give them suck Ready to contribute her best counsels and advices for their instruction and edification Buâ— this was not all 3. In the third and last place here was the greatest number of Apostles and Elders ordinarily to be met with For besides those which kept an ordinarie constant residence and incumbencie there of which there were not a few for that Church being great her officers were many here was a kinde of generall Rendezvouz where both Apostles and others upon occasion were wont to meet As for Apostles how many were here present at this time it is not certaine Would we give an ear to that old counterfeit Clemens he would tell us that all the twelve how ever dispersed through the world yet at this time by a divine instinct they were brought together that they might joyne in this Councell to plead the cause of Christianitie against Judâ—iâ—â—nâ— But this Legend our very Adversaries of Rome though otherwise readie enough to hearken to such Traditions and willing to owne and make use of that forged Aâ—â—hoâ—r are ashamed oâ— and for this passage amongst others of the booke also And well they may In as much as one of the twelve by name 〈◊〉 the brother of John as themselves take notice of it was before this dead being put to death by Herod as you may see it Act. 12. All of them then could not be there Not to hearken to the conjectures of others who will tell us of Peter James and John bâ—ing there The storie here maketh mention onely of the two former besides Paul and Barnabaâ— the one an Apostle the other an Evangelist What Elders were here present we finde it alike uncertain but certainly as the quâ—litie so the number of 〈◊〉 was very considerable Quest Why but how many soever they were it sâ—emeth by the Text that they were all of the Church of Hierusalem Answ. Not so This will â—â—ver be proved neither doth the Text make any thing for it but rather against it Marke the words They delivered there the Dâ—â—râ—es which were ordained of the Apâ—stles and Elders which 〈◊〉 at 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In Jerusâ—lâ—m Not the Apâ—stles and Elders of Hierusalâ—â— So the phrase of Scripture elsewhere ruâ—s where it speaketh of the officers of such a place The elders of 〈◊〉 〈◊〉 The Angel of the Church of 〈◊〉 〈◊〉 〈…〉 Rev. 2. But here the Apostles â—nd 〈◊〉 in or at 〈◊〉 〈◊〉 these who were assembled together there at that time Object Why but it in replied Jâ—â—es challengeth these Decrees to be their Act. 21. 25. 〈…〉 the Gentiles we have written and concluded saith he speaking to Paul concerning these Decrees Answ. We answer this James speaks not exclusively as excluding others whether persons or Churches who had any hand in that businesse certainly as for Paul whom he speaketh it to he had as maine a stroke in the debating and determining thereof as James himself and Barnabas the like besides many other Elders and Prophets and that not only of the Church of Jerusalem and Antioch but as is very probable of other Churches elswhere who were all interested in the making of these Decrees True it is a perfect list and Catalogue we have not either of the severall persons which were sent or of the severall Churches sending their delegates and messengers unto this Councell only Hierusalem and Antioch are named but in all likelyhood there were others as well as they two reasons are alleadged for the ground of this conjecture 1. Other Churches were concerned and interested in this businesse as well as Antioch viz. the Churches in Syria and Cilicia who were troubled with this doctrine and had their souls perverted as well as Antioch 2. The letters of the councell are directed to them as well as unto Antioch and binding decrees sent unto them both these you may see in the 23. 24. Verses of that 15. Chapter Now from hence we reason First de jure that of right these Churches ought to have sent their delegates and messengers about this businesse as well as the Church of Antioch according to the forenamed Maxime Quod omnes concernit c. That which concerneth all ought to be handled of all which is true being rightly understood viz. suo modo et gradâ— every one according to their place and order Secondly de facto it seemeth that they did so in as much as the Councell directs their Letters alike unto them by names as unto the brethren which are of the Gentiles in Antioch which seemeth to import that all of them joyned in the referring of this question and cause to the determination of that Councell and so accordingly it was not by the Apostles and Elders of Hierusalem only but by the Apostles and Elders in or at Hierusalem viz. assembled there at that time but it was my promise not to insist upon this and therefore having only cleâ—red that scruple I shall now dismisse it and with it the second particular in the Text viz. What Paul Sylas here made delivery of 3. Passe we now to the third viz. to whom these decrees were delivered the Text answereth it As they went through the cities they delivered the Decrees unto them Unto them what to the whole cities Not so but to the churches in those Cities so the next Verse maketh it out And so were the churches established Observ. Cities and churches in phrase of Scripture are sometimes put the one for the other in that 14. of the Acts Vers 23. it is said that Paul and Barnabas ordained Elders in every church {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} church by church In the 1 Tit. Vers 5. it is said that Paul left Titus in Creet to ordaine Elders in every city {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} city by city so as these two in every church and in every city are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} phrases adequate and equipollent used indifferently the one for the other As they went through the cities they delivered the decrees unto them i. e. to the churches in those cities Reas. The phrase will not be unfruitfull cities and churches put one for the other how so what were they alwaies of the same lâ—titude and extent was every whole city a church so as all that dwelt within the one were also members of the other Not so sometimes indeed it so happened that if not the universality yet the generality of a city imbraced the Gospell in an outward profession of it thus we reade of Samaria that when Philip came and preached the Gospell to them the people with one accord saith the story gave heed unto those things which he spake Act. 8. so as it is most likely that the whole city in a manner received the Gospell even as before the
whole City had given heed to Simon Magâ—s and were carried away with his sorceries and enchantments they gave heed to him from the least to the greatest Vers 10. So now they were generally brought to imbrace and professe the faith so much may be collected from the 12. Vers where it is said when they believed Philip viz. those which had been seduced by Simon even the whole city which is further confirmed from the 14 Vers where it is said that the Apostles at Hierusalem beard that Samaria had received the Word importing that the Word had a generall if not an universall entertainment in that City Now in this case which let it be observed a whole City was taken in and associated into a Church thus we reade of Samaria there When they believed they were baptized both men and women Vers 12. The generality of the people were all joyned to the Church However some of them were unworthy and afterwards upon discovery were ejected and cast out againe as you may see it in Simon Magus in the sequel of the Chapter And thus in like cases it may and ought to be when the generality of a people in such a town such a city do imbrace the Gospell professing faith and obedience to believe on Christ and to submit to his government In this case the whole multitude not only may but ought to be received into Church-society However some may be unworthy who upon the manifestation thereof may and ought to be cast out againe by the censures of the Church duly exercised But this case was not very ordinary with the Apostles Commonly the City and the Church were two distinct things the one far larger then the other the City an ample 〈◊〉 the Church a small handfull conâ—eined in it a peculiar society selected out of the multitude Paul writing to his Colossians willeth them to walke wisely towards thâ—se which were without Col. 4. And who were they Why generally all Inâ—idells and unbelievers who though they were within the City yet were without the Church within the wâ—lls of the one but with out the pale of the other interested in the immâ—nitiâ—s and liberties of the one not so in the priviledges of the other having civill commerce with the members of the Church but no Church-communion Quest Why then are Cities and Churches put one for the other Answ. Take it in a word because the whole company of Christians of professours within such bounds and limits viz. within the City and the adjacent territories were wont to be framed into one Christian society or Church Observ. So many Cities so many Churches and no more so much this phrase imports and it will not be amisse my brethren for us to take speciall notice of it lâ—st in going about to multiply Churches to erect and set up Churches in Churches like Ezekiels wheeles one within another and those not uniforme in their motions as these were but in this rather like the wheeles of a clock which move divers and contrary waies we trespasse and transgresse not only against the phrase of Scripture but against the primitive and Apostolicall practice inâ—inuated unto us in that phrase Looke I beseech you through the whole new Testament and see where you find mention made of any more Churches in a Town or City then one true we reade frequently of the Churches of Judea the Churches of Asia Macedonia Galatia c. many Churches in one Kingdome in one Province but no where of the Churches of Philippi of Corinth of Samaria or yet of Jerusalem But still the Church Quesâ— Why but may there not then be more Congregations in a City then one Answ. Surely yes and I heartily wish that it were so in this place where the number of a people professing the Gospell is so increased as that they cannot assemble together in one place now it is not only lawfull and expedient but even necessary that they should be divided into severall Congregations Thus for my own part I cannot but think that it was in some of the Cities forenamed at least in Jerusalem where the number of believers as the story tells us was in a little time so exceedingly increased first to three thousand Act. 2. not long after to five thousand Act. 4 which five thousand however Calvin and some others looke upon it as the totall â—oâ—mâ—e the whole number of believers taking in the former three thousand yet many I think the most other Expositors conceive of it rather as a new addition five thousand added to the former three thousand thus amongst the Ancients Jeroâ—e Augustine Chry â—oâ—tome Lycanus Beda amongst Nâ—â—â—ericks Cornelius a Lapide Aretius which last Author giveth a double reason why he conceiveth it should be so to me both very probable For first in reckoning of the former three thousand the Evangelist did not take in the hundred and twenty the first fruits of the Church spoken of in the first Chapter but only set down the new addition which was made so here in setting down the five thousand he may seem to have no reference to either of the former numbers but to shew what a new increase and accession there was And secondly hereby not only the increase of the Church is set forth but also the increase of the efficacy of the Word which grew stronger and stronger fetching in first three thousand then five thousand which five thousand as it is further noted by some are there said to be men the number of the men was about five thousand {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} numerus viâ—â—râ—â— If so what then shall we conceive the number of the women not to speak of children who in devotion have been ordinarily observed not to come short but rather to go far beyond the other Sex To go on after this we yet reade of new additions Act. 5. it is said that Believers were the more added to the Lord multitudes both of men â—â—men In so much that in a short time the number of them was grown very great so much that speech of James the Elders of Hierusalem unto Paul imports Act. 21. where speaking of the believing Jewes who joyned themselves to the Church of Jerusalem Thou seest brother say they how many thousand Jewes there are which believe c. The word in the originall is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and it properly signisieth how many ten thousands and so we finde it translated elsewhere Act. 19. Where the conjuring books which were burnt are estimated the totall is computed to be about fifty thousand pieces of silver Vers 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} five Myriads five times ten thousand so in the 14. Vers of the Epistle of Jude we reade of ten thousand of Saints {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Whether the word should be so strictly taken in this place of the
taking heed of adventuring upon any such wayes or courses as may at least seeme crosse and contrary hereunto Amongst which I shall earnestly desire that this may be seriously and fully considered by all conscientious Christians amongst us whether in this interim of time whilest that one way is seeking out which being most agreeable to the Rules of the Word may be also most expedient to the present state of these Kingdoms whether I say in this conjuncture of time to set up new Churches in new wayes and those such as we are at least probably perswaded will not be imbraced by any of the three Kingdoms Whether this can be conceived to be a proper way and means to compasse that end and to bring about that designe Whether wayes of Division and Separation can be thought to tend and lead to this desired Conjunction and Vniformitie Every of us in the presence of God before whom we now stand put this case to our selves and let Conscience passe a free and impartiall verdict upon it which if it passe against it as surely if it proceed according to the evidence of Reason it must then take we heed not only how we joyne in such wayes but how we give any countenance to them lest we should seeme to be accessary to so great an evill as the breach and violation of so solenme a vow and covenant Object But it will be said Suppose a way to be the way of God may it not then be set up maugre all such pre-ingagements Answ. To this let me answer these three things 1. This is but a supposition as touching any particular way not grounded upon apparent evidence at the best a doubtfull and questionable truth not â—ranted nor yet pleaded 2. But secondly suppose this supposed way to be a way of God yet doth it not thereupon follow that it should be the way of God the way so laid out for all the Churches as that they should all be found to walke precisely in the same path so as not to vary a hairs breadth from it I remember it is an observation of our late pious and reverend Doctor Preston touching the wayes of God that as there is a length and a straitnesse so also there is a latitude a breadth in them So it is in respect of particular persons The way to some man saith he is broader then to others and to the same man in some places broader in some narrower One man may doe that which another may not doe and the same man may do that at some time and in some place which in others he may not doe And why may it not be so with Churches Or why should the common Church-way be thought straiter then a private path For my own part I must freely professe if it be an errour yet it is a charitable one I cannot but conceive and apprehend such a latitude in the way of Church-government as that severall Churches may have severall wayes in divers circumstances differing the one from the other and yet each be a way of God in as much as each of them in substantials may be conformed to the same expresse and particular rules of the Word and in circumstantials to those generall rules of Order Deâ—ency and Edification which oft-times in the application and use of them differ and vary according to the difference of times and places and conditions of persons and such other circumstances So as a way may be a way of God and yet not so the way as that it must of necessity be set up in all the Churches And herein I do not go alone Mr. Calvin I am sure will bear me company who in molding and setting up that form of government in the Church at Geneva was far from any thoughts of binding all the Churches to follow that president and to conform themselves to that pattern He did not dream that that was the pattern in the mount No herein he professeth to leave what he took a liberty to the Churches to mold themselves into such wayes as may be most expedient for them His words are not unknown writing upon 1 Cor. 11. 2. Scimus enim unicuique Ecclesiae liberum esse c. We know saith he that there is a liberty left to every Church to set up such a forme of Policie or Government as may be most apt and profitable for it selfe viz. in respect of Circumstantials And he alleadgeth this reason for it Quia Dominus nibil certi praescripserit Because our Lord and Master Christ hath not punctually and precisely prescribed any such form as all the Churches should be obliged to This was his judgement after a long search to finde out what was revealed in this particular and Iwish it were received amongst the Churches I know no one principle that would conduce more to a happy and blessed pacification then this Whereas on the other hand the stamping of a Jus divinum a Divine Right upon any one forme so as to make it in omnibus a standard for all other Churches I cannot but look upon it as a ground or occasion of an everlasting parallel never to be decided and taken up till Elias as the â—ews say or the Messias as the woman of Samaria hath it shall come who will tell us all things 3. But thirdly suppose this way to be the way of God yet I beseech you let it be enquired whether this way and manner of setting it up be the way of God or no At such a time whilest authority is at work using the best and most hopefull indeavours for the discovering and finding out what way is most agreeable to the Rules of Scripture and most expedient for the state of the three Kingdoms with a full purpose to set it up in a regular and orderly way in this interim for private persons to anticipate and forestall those religious intentions by setting up a supposed way of God without if not against the authoâ—ity of the Christian Magistrate and that to the present disquietment of the Churches peace the indangering of her future subsistence and the eminent hazard of betraying both Church and State into the hands of the common enemy whether this I say be the way of God or no I propound it to the serious and sad consideration of all those who are conscientiously wise And so leaving this third maine particular with them I shall now passe on to the fourth 4. The fourth maine particular in the Text wherein I will be as briefe as possibly I may hasting towards the conclusion of the Text is the immediate end wherefore Paul and Silas here make delivery of these Decrees viz. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to keep They delivered them the Decrees for to keep To keep not only in memory nor yet onely upon record but to observe them to submit yeeld obedience to them Here is the generall end of all Decrees all Laws and Constitutions whether Divine or
dâ—ughters unto God by the incorruptible seed of the Word that so we may every of us be able to say at that great day as the Prophet Iâ—â—iah once did Behold Lord here am I and the children whom them hast given me Magistrates in their places shewing themselves nursing fathers and nursing mothers to the Church so as upon their kâ—â—es the Churches may beare children as Rachel once said of her self and her maid Bilhah Gen. 30. Parents and Masters of families in their places endeavouring to bring up their children and servants in the knowledge and feare of God that so they may be true living members of the Church not only like wooden legs or armes tyed on to the body having only an outward visible communion with the Church but like naturall members they may be knit both to the head and body by joints and ligaments so as the Church may be increased with the increase of God Private persons in their places not only joyning themselves to the true Churches of God bnt endeavouring what in them lyeth to winne and gain others specially by their holy and exemplary conversation and demeanour Let your light so shine before men that they seeing your good works may glorifie your heavenly father Glorifie him as by other waies so by comming in and putting themselves under his government to which purpose there is scarce any one means more effectually availeable then for Christians to thrive and growe in grace So much Master Calvin collects out of the Text from the connexion of these two together the Churches were established in the faith and increased in number daily The growth and proficiency of those which were first called to the faith in these Churches was a speciall meanes to bring in others Old members in a Church it is a comparison which Caâ—on giveth me the hint of they are like old stands in a Coppice or like old Vines or Pâ—â—tars or the like trees which being once throughly rooted themselves they put forth many imps and young shootes from their roots So was it here in these Churches The first members of chose Churches being rooted and established in the faith the Churches were daily increased in number Aâ— sâ— propagiâ—e fides latius ad alios serperet saith my Author As if their faith being spread abroad had been a means to propagate itself unto others so it often commeth to passe It is that which Paul telleth his Câ—rinthiâ—ns concerning their forwardnesse in works of charity and mercy Your zeale saith he hath provoked verâ— many And so is it with faith and holinesse To be zealous in profession and consâ—ientious in practice it is a most effectuall incitement to provoke to draw to win others and in this way let all private Christians be active and forward that so they may do what in them lyeth to help forward this blessed Augmentation and Increase of the Churches And thus have I looked upon these two fruits of the Apostles endeavours severally and simply It remaines now that we put them together considering them joyntly and relatively as they stand in joint reference to that first particle in the Text So were the Churches established and So were the Churches increased So What meerly by the delivery of these Decrees Was this the proper and immediate cause of the Churches confirmation and multiplication Answ. Not so The Decrees here delivered were not matters of Faith but of Order and consequently not apt to produce such noble effects as these were to work such an establishment such an increase being but Decrees touching meates Now as the Apostle saith The heart must be established with grace not with meates The proper and immediate instrumentall cause of both these was Pauls preaching of the Gospel to the Churches Quest What influence then had these Decrees hereupon Answ. I answer they were though not properly Causa efficiens yet removens and promovens though not the immediate Efficient cause of both these yet the promoting and furthering cause facilitating the work and making way for it and that by removing obstacles and impediments and putting the Churches into such a posture such a state as they might be fit to be wrought upon by the preaching of the Word Even as it is with Physick however it self be not Nutritive yet by removing obstructions it putteth the body into such a state and temper as it may be apt to receive nourishment from such meanes as shall be applyed unto it proper for that purpose Even so was it here The Churches being distempered and out of course by reason of some jarres and differences which no question much obstructed and hindred the course of the Gospel the Apostle by applying and ministring of this Soveraign Remedy a Recipe of Synodicall Decrees he put them into such a temper as that his Ministery might take place with them both for their confirmation and increase And of such use Ecclesiasticall Decrees may be and often are though they be not meat yet they may be medicine making much for the propagation of the Gospel and that especially by composing Church differences which otherwise would be a maine obstruction and hinderance to it Of this latter we have had but too much experience How is the course of the Gospel at the present impedited and interrupted by these sad divisions which are broke in amongst us O that wee might but have the like proofe of the former of the Soveraign vertue of this Church-Remedy for the healing of these breaches and the composing of these differences as the Churches here had Then might we hope and expect the like successe that the Churches amongst us also should be established and increased Otherwise it is but in vaine to flatter our selves In an ordinary course this is the last Remedy Where this availes not there is little hope Where a Colledge of Physitians cannot master a disease it is commonly accounted desperate And therefore take we heed how we sleight much more oppose this way Take but this word of counsell and I have done In other matters I presume we would not be unwilling to be ordered by counsell especially by the counsell of a Councell In the multitude of Counsellors there is safety As in Military affaires by a Councell of warre in Maritime occasions by a Councell of Sea-men in a Law case by a Bench of Lawyers in a case of sicknesse by a Colledge of Physitians And why then shall we so farre leane unto our own understandings in matters of Ecclesiasticall concernment matters of Order as not to hearken to the consultations and determinations of a Religious and judicious Assembly Of all wayes for my owne part I must professe I know none so likely to heale our breaches to compose our differences as this and consequently to procure the Churches establishment Without Counsell purposes are disappointed but in the multitude of Counsellours they are established saith the wise man Thus were the Churches established
exposition whether it be proper for that place or no I will not now contend But this I am sure to be a truth the Kingdome of God and of Christ is chiefly spirituall and inward a Government exercised in the hearts and souls of men where Christ setteth up his throne his scepter ruling there by his word and spirit subduing rebellious lusts bringing them under and keeping them under bringing every thought into obedience to the obedience of faith As for the externall Order and Discipline of the Church if it do belong properly to the Kingly Office of Christ yet it is one of the least parts of it So let Ministers And so let the people look upon is not spending all or the chief of their time about matters of Church-government Discipline studying this discoursing of nothing but this as if this were the Cardinall businesse the maine hinge upon which all Religion turned nor yet so overzealously affecting this that for want of what herein they would have they should renounce Church-Communion and distaste all other the Ordinances of God even those soul-saving Ordinances wherein the Doctrine of faith is held forth with power and efficacy Word and Sacraments No let your maine care my brethren be for the faith the Gospell of life and salvation that you may established in that growing up in that Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ saith St. Peter in the speculative and experimentall knowledge of Jesus Christ This is the knowledge which must and wilestablish you be yee therefore established in it that you may be as the same Apostle exhorts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} steadfast in the faith not like children aâ— St. Paul prâ—sseth iâ— upon his Ephesians tossed to and fro and carried about with every winde of Doctrine by the slight of men and cunning craftinesse of them which lye in waite to deceive Thus is it with multitudes of well meaning souls at this day who being unstable ungrounded in the faith are carried away some with the Anabaptist others with the Antinomian a third with the Fâ—â—ilist c. That it may not be so with us labour we to be confirmed and established in the faith which we have received growing up in it Observ. This we are to do at all times but specially then when God affordeth us more speciall means of growth and establishment when God as it were soliciteth us hereunto by the labours and endeavours of his servants It is an observation hinted to me by Master Calvin upon the words upon Paul and Silas comming to the Churches and bestowing their labours upon them Now were they established in the faith where means of confirmation are wanting there weaknesse and unsetlednesse are the more pardonable rather to be pittyed then censured but where God doth send his servants able faithfull instruments who do put forth themselves in the use of all possible endeavours for the setling and establishing of a people in the faith here God expecteth from them growth and increase answerable Applic. Take this truth home to your selves and make Application of it as you shall see occasion I shall 〈…〉 to the second particular the second fruit of the Apostles indâ—avoâ—â—s and that is the Churches Augmentation And so were the Churches increased in number daily In 〈◊〉 it may be understood two waies with reference either to Persons 〈◊〉 Churches the number of persons was increased or the number of Churches was increased Each a good hearing so is the latter To hear that the number of Churches is increased But understand it rightly viz. If this increase be by way of addition not of division the latter is of sad consequence To heare of Churches multiplyed after the same manner as the leaves and fishes in the Gospell are said to have been 〈◊〉 frangendum multiplyed by breaking by dividing one Church broken into many â—nd that through Schismes and Divisions this is a sad multiplication The Lord keep his Churches from such increases True it is where a Church is grown over numerous or some of the members of it are upon occasion to be transplanted in this case Edâ—â—â—râ— Coâ—â—niâ—m to 〈◊〉 forth a Colonie a Congregation one or more to plant elsewhere as probably it was in the Church of Jerusalem it may be both warâ—antable and necessary But to multiply Churches by breakings by divisions this I say is a sad multiplication But having only touched this I leave it leave it to the Donatist and Separatist the first and last Authors of it The Text as I conceive confines me to the former They were increased in number i. e. the Churches already planted and constituted they were increased in number of members in number of persons joyning themselves to their Communion So the originall carries it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Exuberabant saith Beza Abundabant saith the vulgar they abounded in number like a tree which putteth forth young shootes and branches abundantly So was it with the Churches now even as it was with the Church of Jerusalem before the Church of the believing Jewes to which God made daily new additions and those some of them wonderfull ones The Lord added to the Church daily such aâ— should be saved Act. 2. The number of the Disciples multiplyed in Jerusalem greatly Acts 6. So was it now with the Churches of the Gentiles Upon Pauls comming to them they also were multiplyed and increased in number daily Observ. A good and a blessed hearing to heare of such a mâ—ltiplication such an increase It was the first blessing which God pronounced upon mankinde Cresâ—ite 〈◊〉 Increase and multiply a barren wombe in it self is a curse a fruitfull one a blessing and so is it with a barren and a fruitfull Church Where God giveth to a Church as the Prophet threatens that he would do to Israel a miscarrying or barren â—ombe and dry breasts so as there is no increase this is a sad and ominoâ—â— judgement whereas on the other hand to see the Churches fruitfull like the Sheep in the Ganticles whereof every one is said to beare twins and none to be barren amongst them all bringing forth children unto God encreasing in number daily it is one of the greatest blessings that Earth can receive from Heaven Applic. And is it so why then let all of us do what in us lyeth to further this increase taking heed of being any occasions of blâ—dering it whether by our scandalls or divisions both which oft times cause the Churches wombe to miscarry by bringing an evill report upon the good waies of God discouraging others from adventuring upon them who it may be had some eye towards them Taking heed of this of being any waies accessary to the Churches barrennesse do what we may to further her increase every one in our places Ministerâ— in their places endeavouring as spirituall fathers to beget sons and