15. Of February, 1644.  
Ordered by the Commons in Parliament that this Ordinance be forthwith printed and published  
Hen. Elsing. Cler. Parl. Dom. Com.   

THE Sacred and sovereign church-remedy: OR, The Primitive and apostolical way of composing ecclesiastical Differences, and establishing the Churches of Christ.  
Wherein the authority and utility of lawful counsels 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 poison of anti-synodal suggestions, and a preparative to the receiving of what mercy God shall please to convey unto his Church in this kingdom, through the hands of the present reverend Assembly of Divines.  
Conciliorum in Ecclesia saluberrima authoritas.  August. Epist. 128. 
Quad●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 sign of the Bible, near Fleet-bridge. 1645.   

Viris tam erudition quam Pietate conspicuis, GULIELMO TWISSO S. T. D. Prolocutori ac Praesidi dignissimo, reliquoque Theologorum choro in Synodali conventu, Doctrinae Sanitati, cultus P●ritati, politiae Eutaxiae, Ecclesiaque Paci seri● & 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 sovereign church-remedy, and finding it penned with much strength, candour, and modesty, and desiring some healing plaster for our sad Divisions, affix this Approbation, and Imprimatur.  
Ia. Cranford. Ian. 16. 1644.   

THE SACRED AND sovereign church-remedy.  ACTS 16. VERSE 4. 5. 
And as they went thorough the Cities, they delivered them the decrees for to keep, that were ordained by the Apostles and Elders which were at Jerusalem.  
And so were the Churches established in the faith, and increased in number daily.  

Rom. 15 4.  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 sovereign Church-Remedy, or the Primitive and apostolical may of composing ecclesiastical differences, and settling and establishing the divided distracted Churches of Christ, viz. by delivering to them the synodical Decrees of a venerable council to keep. So run the words of the Text, As they went thorough 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 success and fruit of this delivery? Let these five serve for the parts of the Text; all which I shall (God willing) pass over by way of Explication, Observation, Application, with as much brevity and perspicuity as possibly I can. Let your Attentions, your ears, and hearts go 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, do any in●urie to the truth, any disservice to the Church, or yet give any just offence to any whose faces are Sion-wards.  

Part 1.  Begin with the first, of which not much. The Messengers, who they were that undertook, and made delivery of these decrees to the Churches; viz Paul, and Silas. So much we may learn from the 
Acts 15. 40. 41.  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; withal having a special regard to their unity and Peace. This the Apostle everywhere shows himself very studious of, and 
Rom. 1. 7. 1 Cor. 1. 3. 2 Cor. 12. 2 Thes. 3. 16.  solicitous for, earnestly wishing it. Grace and Peace, it is his constant salutation to the Churches. Now the Lord of peace himself give you pe●ce always by all means, it is his farewell to his Thessalonians. In both meaning not only (though principally) inward, but also outward 
2 Cor. 13. 11. 1 Thes. 5. 13.  peace, seriously exhorting to it, finally brethren be of one mind, live in peace, 2 Cor. 13. Be at peace among yourselves, 1 Thes. 5. 13. Being ze●lous for their peace, he is as jealous of their divisions; receiving the intelligence of them not without great regret and sorrow. 
1 Cor. 1. 11.  So much he intimates to his Corinthians, It hath been declared 
1 Cor. 11. 18.  to me of you, my brethren, that there are divisions among you, 1 Cor. 11. Ay, Church-divisions, when you come together in the Church, I hear there are divisions among you ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, schisms.) This Paul taketh notice of, not without a sad resentment, which he expresseth by taxing 
Vers. 17.  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; less 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, 
1 Cor. 3. 3.  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 carnal? i. e. in a greater measure such, having more flesh than spirit, more corruption than 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, mark them which 
Rom. 15. 47.  cause divisions contrary to the doctrine which ye have learned, and avoid them. ay, to be cut off. I would they were even cut off that trouble you, 
Gal. 5. 12.  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 weak 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 church's peace, and so jealous of their divisions, that he was willing and ready to do any thing which lay in his power to procure the one and to heal the other. Upon this ground it was that he circumcised Timothy 
Acts 16. 3.  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, 
Ad foverdam charitatem, non ad pietatis exercitium▪ Calv. ad loc.  but only to comply with the Jews, so far as safely he might, in a thing then merely indifferent. He circumcised him (saith the third verse) because of the Jews, viz. that he might take that scandal out of their way, and so maintain the peace and unity of the Church. And upon the same ground it is, that here in the Text, passing thorough the Cities he delivered these decrees to the Churches, viz. that he might heal those breaches, and make up those rents which some differences in opinion had made amongst them.  

Obser.  Behold here an excellent pattern (as for all Christians in general, so more specially) for the Ministers of the gospel, teaching them to make this one part of their work, to procure the church's peace. As to maintain truth, so peace. God hath put them together [love the Truth and Peace] let not any dare to put them asunder, 
Zach. 8. 19  especially the Ministers of the gospel, who are Ministers, as of Truth, so of Peace. Let them make it their joint work, as to 
Isai. 52. 7.  defend and vindicate the one, so to preserve and procure the other; taking heed of being any ways accessary to the making or continuing of breaches, the breeding or feeding of divisions. A greater disservice cannot be done to a besieged City, then to make a breach in the walls of it. Such is the condition of the poor Church of God (as at all times, so) at this day, a besieged City; far be it from the watchmen to make, or to be any ways accessary to the making of breaches in the walls of it; far be it from them to sow the tares of divisions in this field, which where they take rooting, prove like ill weeds to good corn, hindering the growth of Religion, sucking out the very heart and life of Ordinances. Paul writing to his Corinthians, he chargeth this upon them, that they came together not for the better but for the w●rse, 2 Cor. 11. 17. public Ordinances did them no good, they were 
〈…〉 11. 17, 18.  never the better, rather worse for partaking in them. And whence was this? the next verse yields this as one reason of it, For first of all when you come together in the Church, I hear there are divisions amongst you; where there are divisions, schisms, factions that have taken rooting in a Church; if let alone, they will even blast the most sacred Ordinances of God, rendering them in a great measure ineffectual.  
Oh that the sad experience of the times were not too clear, too full an evidence for this truth! whence is it that public Ordinances are by many so slighted, neglected, if not contemned? The Sacrament of the Lord's Supper so little regarded? people can be well content to live without it, feel no want of it, care not whether they partake in it or no. The Word how powerfully soever dispensed in the ministry of it, yet it finds not that power, that welcome in the hearts of people which heretofore it hath done: certainly for this we are in a great measure beholding to the divisions of the times, which having bespoke and taken up the heads and hearts of people, and busying them with controversies and disputes (of some of which we may say▪ as Paul doth, touching 
1 Tim. 1. 4.  those fables and genealogies, which he forewarneth Timothy of, viz. that they minister questions rather than edifying) they have left little room for matters of greater concernment. So as hereby the work of the ministry is not a little disadvantaged and hindered.  

apply. general.  Great cause then have we to be wary how we have any hand in sowing any of these pernicious seeds: where the field is clear, it must be our care to keep it so,: where it is foiled, it must be our endeavour to clear it; contributing every of us what we may to the healing of these breaches, where they are made: parting with much of our own, I, what ever is our own, our own wills, our own Liberties, our own profits, our own credit and reputation; I, if need were, our own lives, for the effecting of this cure: Readily embracing all opportunities, wisely improving all advantages which God shall put into our hands, for the quieting, settling, establishing of the Churches. So do Paul and Silas here in the Text, having the synodical decrees in their hands, in all places where they come they deliver them; so applying that remedy which providence had provided for the healing and composing those differences which were then broken in upon the Churches, to the disquieting of their peace, and endangering of their state. Here is a pattern for all of us of the ministry.  

Particular,  And in particular here is a warrant for me for taking up this portion of Scripture at the present. What sad divisions both in Judgement and Affections are broke in upon the Church of God in this kingdom, as well as upon the state at this day, I shall not need to tell you. We feel of them, and the whole Christian world rings of them. As it is in the natural, so we find in this political & mystical body. Anima sequitur temper amentum corporis. The soul followeth the temperature of the body; and the Church the temper of the state. This Dyscrasi●, like a feverish distemper, it is to be felt more or less in every member of this body▪ Touch where we will, we shall find the church's pulse beating very unequally. We in this remote angle, this toe (as I may say) of the kingdom, however (blessed be God) we are not sensible of such paroxismes, do not feel of it so much as some other parts do, yet can we not say, we are free.  
Now in this case I cannot but look upon it as a duty, in imitation of the Apostle here, to take every opportunity to contribute what I am able to the staying, and if it might be, to the quieting, and quelling of these differences, at least in this place. This being the mark whereat I aim, and that with a single eye, let me now in the name and fear of God advance, passing to the second particular, wherein we meet with the plaster which this skilful surgeon applieth to this sore; the remedy which this wise physician ministers to this malady, viz. a receipt of synodical Decrees; so it followeth.  

Part. 2.  And as they went throrow the Cities, they delivered them the Decrees which were ordained of the Apostles and Elders at Jerusalem.  
Here is the Quid. What it was that Paul here maketh delivery of: viz▪ Decrees: Decrsees made by the Apostles and Elders: Decrees made by the Apostles and Elders at Jerusalem. And who were these Apostles and Elders? what were these Decrees? why made at Jerusalem? upon these three I shall insist severally.  

Quest. 1.  1. Who were these Apostles and Elders? A. For the former, I shall not need to spend time or words about it. There were not so many of that highest form of extraordinary Ministers, but that they may be, and are well known, both who they were, and what they were.  
Quest. But who or what were these Elders? here we shall meet with some scruple.  

Rhem. Ann●t. in Act. 15. 2.  Answ. Elders, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Presbyters, i. e. say the Rhemists, Priests. So they render it in tho second verse of the Chapter foregoing, [to the Apostles and Priests] a word, say they, echoing and answering to the original 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, 
Aunciens, French.  as also here in the Text, render it) ancients; a French word, which our English renders, Elders.  
The word in Scripture is used two ways; properly, improperly; either for Elders in age, or by office. Elders in age, Ancients; Rebuke 
1 Tim. 5. 1.  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 entreat him as a father, and the younger men as brethren.  
Elders in office are of two sorts; civil, ecclesiastical. Civil, temporal Rulers and governors amongst the Jews: Thus in the book 
Exod. 4 29. 24. 1. Acts 4. 5.  of Exodus we often read of the Elders of Israel, &c. and so in the fourth of the Acts we read of an Assembly of Rulers and Elders, &c. i. e. lay Elders, civil Elders, whom for distinction sake we find sometimes called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the elders of the people. Letting 
Matth. 21. 23.  them pass.  

Cartwright in Annot. super Act. 15. v. 6.  ecclesiastical 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 only Governing; grounding his distinction upon that known place in Timothy, 1 Tim. 5. 17. out of which he resolves the Question now propounded, who were these Elders which were joined with the Apostles? why, either both these, or else only the latter, viz. the governing Elders; considering (saith he) that Bishops (which were the preaching Elders) were supplied 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. for 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 will not peremptorilydetermine. My purpose being to wave & decline (as much as may be) all collateral controversies & disputes, which I do not meet with full in the Text. Let this be sufficient, Church-officers they were; ecclesiastical Elders. Such were the Apostles themselves (though in an higher form, having in their function something extraordinary) and such were the other Ministers of the Church, to whom was committed the charge of the flock to feed 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, 
1 Pet. 5. 1.  who am also an Elder, &c. Feed the flock of God, taking the oversight thereof. And these Elders we here find meeting together in this Synod, this council, this Assembly (call it as you will.)  

Obser.  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 
Sciamus hic fo●m●n & ordinem in. ●●gendis Synodis divinitus praescrib, Calv. in Acts▪ 15. ●. Concilio●um quis sit usus & legitima forma, Are● in Act. cap. 15▪ in Analys. Act. 15. 6. Calv. ibid.  all expositors, 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 synodical 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 d●ci●●●ca● tota● Eccl●sia● (saith Calvin upon it.) The Evangelist doth not say the whole Church met together, but the Apostles and Elders. And by them was the business debated, decided, determined. So you have it expressly 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 business 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 
Rhem. Annot. in Act. 15. 6.  which labour in the Word and Doctrine? Those Texts alleged 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 express. Hard, and difficult Controversies were to be determined by the Priests, &c. 
Deu. 17. 8.  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 Leviticall● stock. A like word was that which came to the Prophet Haggai from the Lord, 
Hag. 2. 11.  Haggai 2. Thus saith the Lord of hosts; Ask now the Priests concerning the Law, saying, &c. To the same purpose is that known place of the Prophet Malachi, Chap. 1▪ v. 7. The priest's lips shall preserve knowledge, and 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Montan.  they shall seek the Law at his mouth. Custodient, requirent; so the original hath it. They shall keep, and they shall seek; or as our Translation renders it, They should keep, they should seek. This is God's Ordinance, that the Priests lips should be a Promptuarium, a Cellar, a Buttery, a pantry, a storehouse of all kind of learning and knowledge: What ever it is oft-times De Facto, De Jure thus it should be. And in that respect:  

R. 1.  First, They should be the most fit to be employed in businesses of this nature, in Church-differences, Church-affairs; being such as do 
Calvin Act. 1●. 6.  Doctrina & judicio pollere; (to use Calvin's words) excel and go beyond the ordinary sort of people in Divine learning, and solid Judgement: Such they either are, or aught to be: Their lips should preserve knowledge.  

R. 2.  Secondly, This is more proper for them (Church-Officers) than 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, 
Calv. ibid.  sedex Officio; not merely 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 ecclesiastical matters, Church-differences, or affairs, Judges, not chief, and principal, (for that is the Word itself,) but ministerial; 
Job. 33. 23.  Interpreters of the Law, declaring the mind and meaning of God in it; and so determining controversies, and ordering all things according to the rule of the Word.  

Applic.  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 endanger 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 human 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 than a Divine Ordinance, warranted and presidented by this first pattern, this first synodical Assembly of the Apostles and Elders at Jerusalem.  

Object.  I know, against this divers things have been, and will be objected. In this first council here were Apostles as well as Elders; and not only 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 immediately 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 sequel of the Text. For the present, only know we, that though the Church hath no Apostles, nor Prophets, yet it hath pastors and Teachers, such as do succeed the Apostles, though not in their chair, yet in their Doctrine, and ordinary ministry; Elders, to whom God hath committed the chief care and oversight of 
1 Pet. 2. 5.  the Church to feed and govern it.  

Act. 20. 28. 29.  Besides, as for the Apostles, how ever they were Members, and chief Members of this council, yet are we not to look upon them as sitting there in the capacity of Apostles, as men immediately inspired; but as assembling together with the rest of the Elders to debate, and determine the controversies presented to them in a synodical way. But of this (God willing) more hereafter.  
Object. 2. For the latter Branch of the Objection: viz. That the council at Jerusalem did not consist only of Apostles and 
Act. 15. 2.  Elders, ecclesiastical persons, but of others. For this the 2. vers. of the 15. Chap. seemeth to express; where it is said, That the Church at Antioch determined to send Paul and Barnabas, and certain [others of them.]  


Aretius' ad locum.  
Alios ex parte adversa Cerinthi & Judaizantium.  
Corn. a Lap. ibid.   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 (Methinks) the former part of the Verse, compared with the latter, seemeth to impart: When Paul and Barnabas (saith the Text) had had no small dissension [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] seem to relate the one to the other. Certainly some of them were there present in that 
Act. 25. 10.  council; 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 
2 Cor. 24.  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 employed from the Church of Jerusalem to the Church at Corinth, he calleth them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Apostles, ambassadors, Messengers of the Churches. And surely such must these (certain others) be.  

Object.  But it will be replied, in this council here were not only ecclesiastical 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 council by the whole Church; It pleased the Apostles 
A●●. 15. 23.  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 uncertain, whether the whole multitude of believers belonging to the Church at Jerusalem, or only 
* Tota Ecclesia loci, i. e. Cle●us to●us Ecclesiae ●lli serviens. Jun. Animad. in Bell. Contr. 4. de Concil. c. 15. n▪ 19 Vid. M. Rutherford.  the Officers of the Church, or else that synodical 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 Jerusalem 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 Jerusalem had no more power over the Church at Antioch, than the Church at Antioch had over the Church at Jerusalem. And therefore it is probably concluded, that by the Church there must rather be meant that synodical Assembly, (a representative Church) than the whole multitude ofbelievers.  
But it is said expressly, 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 
* M. Rutherford● due right of Presbytery. pag. 365, 366. Multitudinis nomine intell●ge, non totam Ecclesiam, sed tot●m▪ Apostolor●m, & Seniorum coetum. Beza ad Loc. Similiter Piscator. Schol. 161. Iun. Animad. in Bell. Cont. 4. de Concil. c. 15. Sect. 19  Beza and divers other Expositors conceive of it, referring the●e words to the sixth verse. 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 replied, 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 verse. 3. 
verse. 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 four things.  
Fir●, whether de facto they were so or no, is uncertain: the evidence brought for it is not demonstrative.  
Secondly, suppose some of them were there present, which for my own part (I confess) I am not unwilling to grant, the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, multitude, seeming to me to import so much, by comparing it with Act. 2. 6. where the same word is used, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The multitude came togeth●r, &c. (In which sense also I acknowledge the word Church in the place forenamed seemeth most genuinely to be understood, as appeareth by comparing it with verse. 4. of the chap. where the Church is distinguished from the Apostles & Elders.) Yet was it only de facto, not de jure; by permission, not commission; they were not called thither, nor by any law required to be there; their presence there was only accidental, by reason of their vicinity and nearness, dwelling in the City where the Synod did sit, otherwise the Church at Antioch, and some other of the Churches had as much both right and reason to have been there, as they; being as nearly, 
Fieri quidem potest, ut co●am plebe habita fuerit disputatio, sed ne ad t●actandam causam ●ulgus prom●scue fuisse admissum quisp●am puta●e●. Cal. in c. 5. v. 6. Object.  or more nearly concerned in the business there agitated then they.  
Thirdly, admitting them to be there present, as spectators and hearers, yet can it not be proved that they were admitted any ways to join in the debate or discussion of the matters in controversy, the sixth verse. of the chap. appropriates this to the Apostles and Elders.  
Fourthly, However (in the fourth place) they had no power of voting or determining, that was peculiar to the Apostles and Elders: so you have it in the Text, which tells us, that the Decrees which were here delivered, were 〈◊〉 ordained by the Apostles and Elders, not by the multitude, not by the whole Church.  
But why then are the synodical Letters written in their name, if they had no voice in making the Decrees? so the tenor of them 
Answ. Ap●st●li & ●e●iores ●●at●es. v. l. Vers. 22. P●ophetae, ●um Propriè, tum Metaphori●e. Corn. a Lap. Prophe●● at Ant●och. Rutherford's Due Right. p. 400. Doctores ●n ●●clesia 〈◊〉 m●●a●a. Beza ad ●oc. vid. Act. 15. 33.  runs, The Apostles, and Elders, and Brethren send greeting, &c. vers. 23.  
To this it is answered. First, who or what these Brethren were is uncertain, the vulgar Latin, (which all the Romish Interpreters follow) by taking away the copula, makes them all one with the Elders; The Apostles, and Elders, Brethren: but that may not be allowed, the original making them distinct, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and Brethren, passing by that, by the words immediately foregoing it should seem that Judas called Barsabas, and Sylas were two of these Brethren, so they are there called, chief men ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} prime, leading men) among the Brethren. Now what they were you may learn from the 32. vers. of the chap. viz. Prophets, (Judas and Silas being Prophets) First, Doctores Ecclesiae, Teachers of the Church, (of which sort they had then many, as you may see vers. 35.) whether of the Church at Antioch, or at Jerusalem) is not agreed: but Prophets they were, persons in office, such were they, and probably such were the rest of the Brethren there mentioned.  
2. But (secondly) suppose it, that by Brethren there we are to understand persons out of office, yet can it not be concluded thence, that they had their votes in this Ass●mbly: only, (as Calvin conjectures with good probability) they assenting and subscribing to what the council had done, the Apostles and Elders make use of their concurrence, in commending the result of their consultations to the rest of the Churches. Certainly, more than this cannot be made of it, for otherwise what power had the Brethren, (suppose the whole Church of Jerusalem) to make Decrees for, and impose laws upon other of the Churches?  
Q. But yet, why then should the Messengers be sent, & the Letters written in their names? surely it cannot be, but that they should have a place and vote in that council, in whose names the 
* 
Certissim●m est illos fuisse convocates, quorum nomine sententia lat● fuit, & ●●●erae scriptae.  
D. Ame●. Bel. Ener. de. Concil. c. 2▪   synodical Letters were written, so our late reverend and learned professor at Fran●ker concludes it.  

M. Ruth. p. 379. ibid.  A. To this 〈◊〉 is answered by the present reverend & learned professor at St. And●ewe●, that St. P●ul in some of his Epistles joineth others with himself in the Inscriptions or Salutations: as for instance, the first Epistle to the Corinthians runs in Paul's name▪ and S●●thene▪ s; 
1 Cor. 1. 1.  Paul called to be an Apostle, &c. and So●thenes our ●●●ther. The second 
2 Cor. 1. 1. Col. 1▪ ●. 1. Thes. ●. 1. 2 Thes. ●. 1.  Epistle, as also tha● to the Col●ssians; in Paul's name and Timothy's, Paul an Apostle &c. and Timothy our brother. The two Epistles to the Thessalonians run, Paul and Sylvanus and Tymoth●us to the Church of the Thessal●nians. Thus are others joined with him, as partners in the Inscriptions, though the Epistles were none of theirs, but Paul's. As for them, they were none of them immediately in●●ired▪ as Paul was, and consequently could be no collateral writers, having any hand in inditing and penning those Epistles; but only their names joined with his, as being approvers of the doctrines and exhortations there delivered, that thereby the more respect might be procured thereunto. From whence our learned Doctor Solater observes well, that 
Dr. Sclater, in 1 Thes. 1. 1.  It is lawful to use (h●mana subsidla) human help for the advantage of the truth. Instancing in this particular case we have now in hand; The Apostles, and Elders, and Brethren, (saith he) go jointly in the decrees at Jerusalem, that by universal consent God's people night be more swayed to obedience: the concurrence of the Brethren is made use of in commending those decrees to the Churches, which yet they had no hands in debating and determining.  
Object. Why, but it is yet objected, whether it was so or no here 
Re●ula juris.  de facto; yet de jure it ought to be so: Quod omnes, ab omnibus▪ that which concerns all, aught to be handled and concluded by all: It is the usual plea for Popular Government (i. e. No-Covernment) in congregational Churches.  
Answ. To this we answer, that this Argument (whatever force is in it in some other cases) in this case it pleads for an impossibility: for all to meet together in a provincial, much more in a national, much more in an ecumenical and general council or Synod, is a thing altogether impossible: and therefore of necessity some are to be selected and chosen for all. I shall not need to tell you how it is in our Parliamentary Assemblies; the things there handled, they are of general and universal concernment, property and liberty, &c. not the meanest person but is interested▪ in them, yet in as much as the whole kingdom cannot meet together, the trust is committed to a few, who are to consult and determine in the name of the rest: furely, of necessity so it must be in the Church, because all cannot meet in a synodical way, therefore some persons of trust are to be selected and employed about that service: for which who can be conceived so fit as those, who by their office are overseers to the flock, 

Nicem●n prim●●● per Constantin●m▪ Constantino pol●tanu●● pri ●um per Theodosim Jun.  
Chalce donense per Martianum. vid Praefat. Concil.   set over them by God to feed, and to govern them?  
Quest. But what then? are all others wholly excluded from having any thing to do in such Assemblies? what say we first to the Christian Magistrate?  
Answ. To him we willingly allow what God hath given him, an intere●t, a potestative interest, an interest of power, and that both in the convening and confirming of such Assemblies.  
1. In convening, that the Churches may meet in this way by his authority, under his wing, by his allowance, under his protection; thus were the ancient general counsels called by the authority of the supreme 
imp at●res ●rebr● adfue●●●t, nec ●ol●m praesente serant, verum etium rebus jam con●l●sis ●am Episcopi● subscripse unt. P. Mart. Loc. Com in ●. 49. 23.  Magistrate, the Christian Emperors; some of them graced and honoured with their personal presence and subscriptions: and thus in topical counsels, (as they call them) particular, classical, provincial, national Synods, (where it may be had) the concurrence of the Christian Magistrate is still to be looked at and desired: who being by God appointed to be Custos & vindex u●riusque tabulae, the keeper and protector of both Tables, and a father▪ (as to the State, so) to the Church, (Kings shall be thy nursing fathers,) ought consequently, virtute officij, to comply with all ways and means which may procure the peace and welfare of the one, as of the other.  
2. As in convening, so in confirming; this did those Christian Emperors to those general counsels, and this honour we willingly give to the civil Magistrate, that he should be under Christ (whose vicegerent he is) the Alpha and Omega, the beginning and ending, the first and the last, in these ecclesiastical meetings: which being congregated by his authority, by the same authority ought to be ratified and confirmed; that so the greater obligation may be laid upon all sorts of persons for the observing of those decrees which are so ordained, herein also the magistrates concurrence is to be desired, in as much as he is by vert●e of his office, the Minister of God unto his people 
Rom. 13. 4.  for good, and that not only their natural good, to preserve their lives; or their civil good, to maintain their estates and liberties; or moral good, to restrain them from vice, and encourage them to virtue; but also their ecclesiastical and spiritual good, to maintain their Religion, the true worship and service of the true God. Thus than the Magistrate is not excluded.  
Quest. But than it seemeth the rest of the people are.  
Answ. Not so neither: to them I shall freely allow whatever they may justly challenge, if not more, willing rather to yield a scruple to them, then take a grain from them. As  
First, an interest in the election and delegation of persons to be betrusted with that service.  
Secondly, a liberty to communicate their doubts and desires in ways fitting and convenient.  
Thirdly, a liberty of presence to some, (as conveniency will permit) that they may be hearers and witnesses of the proceedings.  
Fourthly, a liberty of speech unto such as shall be after a special manner interested in the businesses agitated.  
Fifthly, and lastly, the consent and concurrence of such persons or Churches, as may procure respect unto the truth, may be desired and made use of.  
All these (for my own part) I am not unwilling to grant, and methinks (if my eyes deceive me not) I see them all laid forth before me in this pattern which I have now in hand▪ this first council at Jerusalem. Where  

Chap. 15.  First, Paul and Barnabas▪ and whoever were sent with them, were sent by the Ch●●ch, [They] determined that Paul and Barnabas &c. should go up to Hier●salem▪ 〈…〉 viz. the Church, as the next verse. xplaines.  
Secondly, sending the persons, they send their cause with them, Corpus cum causa, they determined they should go up about this question▪ Vers. 2. viz. touching Circumcision, whether necessary or no.  
Thirdly, here was the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the multitude, a convenient number of the people, to hear, and see, and bear witness of their proceedings, Vers. 12.  
Fourthly, here was the opposite party, who had a liberty to declare their judgements, and to plead for themselves, as I have already cleared it from the 2. & 10. Verses of that Chapter, and may appear further by that heat of disputation which was in the council, Vers. 7.  
Fifthly and lastly, here was the consent and concurrence of the brethren and the whole Church of Jerusalem taken in, and made use of to procure the more respect to the decrees of the council, with the rest of the Churches, Vers. 22, 23.  
In all these we find a popular concurrence and influence with and upon this council: but now what was beyond this; as the defining and determining of the differences, and ord●ring of decrees▪ that was the Apostles and Elders; so you have it expressed in the Text, They delivered them the decrees for to keep, that were ordained of the Apostles and Elders.  
And thus you see who were the proper members of this first council or Synod, which I have insisted a little the longer upon, (as to lay a good foundation for such superstructures as shall afterward be built upon it, so) to show you the groundlessness of that Odium, which by some unreasonable men is cast, not only upon the present Assembly in this kingdom, but upon all Church▪ Assemblies of like nature, viz. because they consist chiefly and mostly of ecclesiastical persons, 
* Compassionate Sa●ar●●an.  Divines, (as they scornfully term them) Pastors and Teachers, such Church officers, as the present state of the Church affords▪ herein what new thing do they see? what more than is to be seen in this first council, where the members of the counsel were Apostles and Elders?  

Non a Petre ut Papa Oecumenico, non a Ja●●bo, &c. Beza in Text.  Observ. By them were these decrees ordained, viz. by a joint co●sent, not by any one of them, not by Peter, not by James, nor by any one other: from whence it may be rightly concluded against▪ that Antichristian usurpation of the Pope, who takes upon him to make binding decrees for the Churches, alone. This is more than his pretended predecessor St. Peter would d. But that I pass by.  
2. Come we now to the second branch of this second particular, viz. What were these decrees which were ordained by the ●postles and Elders, and here delivered by P●●●l to the Churches? For answer, will you know the particulars? read the 20. or 29. Vers. of the Chapter foregoing, there you shall find a summary of them, viz. that they should abstain from meat offered to Jdols, from ●lood, from things strangled, and from fornication; The three former of them things in their own nature indifferent: The latter (fornic●tion) esteemed little more 
Concubinatus▪ cujus tantam con●uetudinem fecera●tgentes, ut propemod●m instar legis fo●e●▪ Calv. ad Loc. Non est fl●gi●●um (mihi crede) ad●lescentul●●r, s●ortari. ●er▪ Adelph. Luk. 2. 1. Act. 17. 7.  (as it seemeth) in those times, (at least) amongst some of the Gentiles; who account it, if a sin, yet a very voniall one; these the council by a joint consent interdicts and prohibits and these prohibitions the Evangelist here calleth by the name of Decrees, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  
Edi●ta, D●●●eta, the same word we find used in the second of Luk. Vers. 1. There ●e●t out a decree from Caesar Augustus, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And so again, in 17. Act. Vers. 7. where Jason and the rest of the brethren are accused that they did contrary to the Decrees of Caesar, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Thus were the civil decrees of Princes and States then called, and by the same name the euanglist here calleth the Eccle●●ssticall de●erminations of this synodical Assembly, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Decrees.  
Observ. 〈◊〉 Where (to pass 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 council, only as a pattern of one Sister Church giving advice and counsel to another; were there no other argument to discover the nakedness 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 counsels, not br●●●erly advices, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Decrees: Decrees are more than counsels, and surely such were the determinations of this first sin d, more than bare counsels; 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 propo●●●ded and commended to them▪ but imposed upon them: not only propounded by way of advice, but 
Chap. 15. 28.  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 than the advice of a sister ch●●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 a●t●oritative power every way ●●uall to h●● self? To ●et that pass,  
Obser. 2. In the second place. See here what power a lawful council or Synod being by lawful authority in the Name of Christ convened and met together, have in matters of ecclesiastical concernment, viz. A power not only to consult, and debate, and advise; but to determine ecclesiastical differences, and to ordain 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 do it, but so may not any other council or Synod in any succeeding age of the Church. And why not? why, they were extraordinary persons, endued with an extraordinary and inf●●lible Spirit, by which they were guided and directed in the whole procedure of this business. And consequently might do that which is not to be drawn into precedent by any after them, who are not assisted with the same Spirit. They were Apostles, having an apostolical authority, and so might ordain Decrees, and make Laws for the Churches, which for any others after them to attempt were no less than high and unwar●antable presumption.  
Answ. Here is the main and principal evasion whereby all the Arguments taken from this first pattern of synodical Assemblies are supposed to be eluded and made void. Give me leave to close with it as brie●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 business they did not proceed by virtue of any apostolical authority, as men immediately inspi●ed, but only as pastors and Teachers assis●ed by the di●●ction of an ordinary spirit. That it was so, the evidence is clean, and I think ●ndeniable.  

Argument 1  For first, wherefore else should Paul have made this ●ourney from A●●ioch to Hier●●s●●em? Paul as an Apostle, he was able to have decided and st●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 apostolical 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 than this, viz. upon his first receiving of the gospel, having received it by divine revelation, and immediate inspiration, he did not address himself to the Apostles, or any other for the instructing and confirming of him in that doctrine. So he ●els his Gala●●i●us; 1. Gal. 16. 17. When it pleased God to reveal his Son in me, &c. I conferred not with flesh and blood. i. e. not with his own 
Rat one sua humana; Paraeus. Cum quoquam mortalium, Calv. Beza ad loc.  carnal reason (so Paraeus) or rather (as Calvin and Beza) not with any mortal man whatever; Neither went I up to Jerusalem to them who were Apostles before me. True it was, after some time he went up thither once and again, as you may see Chap. 1. vers. 18. Chap. 2. v. 1. First three years after, then fourteen yeerer after, and both times he had communication and conferen●e with the Apostles; But as for any instructions from them, or confirmation by them, o● any other, as he sought it not, so neither did he find it. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in conference 
Gal. 2. 6.  (s●ith he) they added nothing unto me, v. 6. Certainly then had Paul stood upon his apostolical spirit, as he needed not; so he would not have gone up to Jerusalem to hold a conference with other Ap●stles about this business, being of far lesser concernment than the main do●trine of the cospel. 
Argum. 2.   
2. Suppose he did ●ondescend beneath himself for the satisfaction of the weak brethren, and for the stopping of the mouths of opposites, to hold a conference with the Apostles about this business, so to take in their concurrence and mutual consent; yet why should the Elders be joined unto them? That they we●e joined with them in the whole procedure of this business, 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 ioyn● actors with the Apostles, joint commissioners. Now in c●se the Apostles had proceeded, as men immediately inspired, what need had they to have made use of their concurrence? Or what could the Elders any ways contribute to them? If the Apostle● themselves could in conference add nothing unto Paul, much less could the Elders add any thing to the Apostles.  

Argum. 3.  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 sul● satisfaction of all parties; yet 〈…〉 they proceed after tha● manner, by way of discussion, and disputation? That this was their way, the seventh 
Chap. 15. 7.  verse of the foregoing Chapter maketh it clear. When there had been much disputing.] Here was not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ●●lta disceptatio, a great and earnest disputation. The points propounded were controverted and agitated pray 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 sunbeams, which are not brought unto the eye by any such crooked and winding rays as they are sometimes painted, but by direct lines. Thus are immediate inspirations brought unto the mind. The word of the Lord came unto the Prophets, and so it came unto the Apostles▪ 
● P●●. 1. 21.  who being immediately inspired, spoke 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 clear this truth, that the Apostles in this council did not sit and act in the capacity of Apostles as extraordinary Ministers of the Church, neither did they proceed in this business as immediately inspired.  
Object. No (you may say?) why, their words seem to make it plain, expressly averring so much, that what herein they concluded and agreed upon, it was by the direction and instigation of the Spirit. So run the letters of the council. It seemed good 
Chap. 15. 28.  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 scholars, subscribing 
V▪ sum est Spir●tui sancto & nobis, i. e. nobis ex instinct ● spiritus sancti. Hend. Pis●at. Corn. à Lap.  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 kind of instinct or suggestion was this? was it mediate or immediate? ordinary, or extraordinary? Here is the knot of the controversy. Papists generally contend for the latter, supposing 
Corn. à Lap. Lo●in.  it to make something for the infallibility of their counsels, 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 im●gination. It seemeth (saith he to them) 
M. Cart. Annot. in Rhem. ad loc.  that ye understand not what is meant by those words of the council. [It pleased the holy Ghost and us.] The meaning is no● (saith he) as you fondly imagine, that they were immediately 〈…〉 God.] This he avers (as you see) with great confidence: And this he maketh good by an argument (which as yet hath not, neither do I think 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 less of the people, whose presence and consent he conceiveth them to have made use of.  

M. Rutherf▪ Due right of Presbyteries, p. 360. Ma●th. 28. v. last.  An immediate inspiring spirit than it was not. What then? Why, an ordinary synodical spirit (as the learned professor of Scotland calleth it;) even the same spirit which is promised to all the faithful Ministers of the Church to the end of the world; [Loe I am with you always to the end of the world;] Especially being so convened and met together in the Name of▪ Christ: Where two or three 
Mat. 18. 20.  are met together in my name (in my authority) there am I in the midst amongst them, Mat. 18. A promise which (though not only, yet) primarily and properly is to be understood of such ecclesiastical meetings of Church-Officers assembled together to consult about the affairs of the Church▪ Christ promiseth to be in the midst amongst them, both assisting and ratifying. Thus was he present with this first council▪ 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, Co●●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 only Militant, but Triumphant.  

Bellarm. de Concil●is, 〈◊〉 50. Rhem. 〈◊〉 lo●.  Answ. In answer hereunto I list not to lend an care to what our adversaries of Rome earnestly contend for. This first council (say Bellarmine and the Rhemists) hath given this form of speech to all other counsels lawfully called, and confirmed, viz. by the Pope) to say the like; It hath pleased the Holy Ghost and us.] Letting that pass which cannot be made good, unless it be understood of that holy 
History of the council of Treat.  Ghost which the story tells us was carried from Rome to Trent in a Clo●●●og. For my own part, I shall return to this Objection, or Question, this threefold Answer.  
1. De facto it must be acknowledged that the counsels of old, some, many of them have made use of a form of speech not unlike to this. The ancient Father Cyprian, with some other of the 
Cyprian Epist. 54. ad Co●nel.  Fathers of an African council, making report unto Cornelius then Bishop of Rome what the council had agreed upon, they use these 
Verba n●n nun● solum, sed ●l m usitata in Conc●l●is. Pamel. Annot. in Cyp.  words, Placuit nobis, sancto Spiritu suggerente. It hath seemed good to us by the suggestion of the Holy Ghost▪ whereupon Pamelius notes, that this was no new thing, but a form of speech anciently and commonly used in counsels: This they have said. And  
2. De debito. This all counsels and Synods should be able to say; Decreeing nothing but what they may be able to say of, as the Apostles and Elders do here of their determinations, I● seemeth good 
Mr. Rutherford. Due right of Presbyteries pa●. 1. p. 372.  to the Holy Ghost and to us; to him our Master, to us his scholars. Herein this first should be a pattern to all succeeding counsels and Synods, showing them, not what de jure they may do, but what de debito they should do, 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 
Cap. 15. v. 7, 1. vers. 9 14, 15, 16, 17.  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 
Dr. Fulk An. not in Rhem. Act. 15. 28.  evidences from Heaven. And thus did that African council proceed. Cyprian with the Fathers of Africa (saith our judicial Fulk) did declare unto Cornelius Bishop of Rome upon what authority of Scriptures 
M. Cartwright Annot. ibid.  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, indicted by him. And hence it is, that the one is sometimes put for the 
Gal. 3. 8. Heb. 9 7. The Holy Ghost ●●there set down, for that Christ had not taught this, but the council uttered them grounded on the Law, in Cartwright ex Oecumenio ad 〈…〉.  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 hear his voice, &c. saith the Apostle citing that of the psalm, which was indicted 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 lawful council 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 express letter of it, or upon just and necessary consequences, and inferences drawn from it, however they may for reverence sake to that first council (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 than ordinary measure of an ordinary spirit, proportionable to that highest place, which they then occupied in the Church and in that council (decline the form of words by them 

Lorin ad loc. M. Ca●twright ibid.  
This council hath not given this form of speech here used to all other counsels, how lawfully soever called and confirmed, except their determination may be warranted as this was, by the Holy Scriptures.  
D. Fulk Annot. in loc.   used, (as Mr. Cartwright observes, that the African council 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 mind of the Holy Ghost, as well as their mind; for which this pattern may be their Warrant.  
And thus I have (as I hope) sufficiently cl●ered this scruple, as also answered this objection touching the extraordinary quality, and immediate assistance of the Apostles in this first council. So as this beaten Muse being now stopped, and this trite evasion put by, what remains but that the conclusion should stand firm? viz. That a lawful council or Synod being met, as the Apostles and Elders in this first council were, and proceeding after the same manner as they did, may determine Church-differences, and ordain Decrees for the Churches ●o keep.  
Quest. But how far reacheth this synodical Power? and in what cases may they make such Decrees?  
Answ. In answer hereunto I shall purposely decline (as much as may be) all collateral 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 go from what the Text directly leadeth me to. The Decrees here delivered by Paul and Silas to the Churches, we shall find them directly concerning two things, Doctrine and Practice; D●ctrine, whether circumcision was then necessary, or no. Practice, whether they should then eat things offered to Idols, or no, &c. Both these the council here states and determines.  
First▪ declaring the erroneousness and dangerousness of that opinion, which some would have obtruded upon the Churches under their name, viz. touching circumcision, disclaiming it as none of 
●. 15. v. 24. 28. Vers. 29.  theirs: This they do explicitly vers. 24. implicitly vers. 28. Then interdicting and prohibiting them the use of some things which then were, or were accounted indifferent unto them, vers. 29. These two the sentence of the council here directly reacheth, (not to speak what it doth obliquely, how it also reacheth the pe●sons of those who had been 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 souls, vers. 24.) And these two the sentence of lawful counsels, and Synods may reach, they being invested with a double power; the one dogmatic, the other Directive; (not to speak of that corrective power, the power of censures, which if it be not Formally, yet Vertu●lly and Eminently it must be conceived to be in such counsels.)  
1. They have a dogmatic or doctrinal power in declaring of doctrinal Truths or errors. This power (I think) will be yielded 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 than what the example of the Church at Antioch leadeth us to, who in a doctrinal point of difference which could not be satisfactorily determined amongst themselves, they refer it to the concurrent judgement of other Churches met together in a synodical way; wherein (finding it agreeable to Scripture and Reason) they acquiesce, and rest satisfied. A pattern for the Churches in all succeeding ages, showing them what they are to do in like cases. But to let this pass 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 synodical power is Directive in matters of Practice. Such a power we find the council here exercising upon the Churches; regulating them as touching their practice: And surely this may lawful Synods do, lay out the church's way for them, order them in matters ecclesiastical, ordaining Decrees touching what they are to do, or not to do; which Decrees may be imposed upon the Churches.  
Quest. But what then? Hath such a council or Synod an absolute Legislative power to make laws, and impose what burdens they please upon the Church?  
Answ. Not so: The power of a council or Synod is not Magisterial●, but Minist●riall; Not absolute but limited. Many limitations may be assigned, whereby this power is determined, and bounded. I will touch only upon two.  
1. They may do nothing against any law of Christ, who is the only lawgiver of his Church. Here is no room for non obstantes, Christ's laws being unrepealable, unalterable, they may not be so much as tempered with by any particular persons, nor yet by any combinations 
Deut. 4. 2. Reu. 22. 18▪  of Men or Angels.  
2. They may ordain nothing but what they have a warrant from the word for. A warrant either explicit, or implicit, either a particular or general warrant; either a particular warrant in express terms, or atleast a general warrant clearly held forth under those general 
1 Cor. 14. 40. vers. 26.  rules of Order, decency, Edification.  
Such w●●e the decrees which the council here ordained. They imposed nothing upon the Churches, but what they had a warrant from the word for. Either an express and particular warrant. This they had for the prohibiting of for●●●●tion, which being taken literally & properly (as I conceive (by M. Bezis' leave) that here it must) is expre●ly condemned in the word. Or else a general 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 
2 Cor. 10. 8▪  they had no express word of Scripture for it, yet proceeding upon that general ground, they prohibit the use of them for that time, though otherwise in themselves indifferent.  
By the same rules are other counsels and Synods to proceed. And consequently ought not to impose any thing upon the Church, but what they conceive to be necessary. So did the council here. It seemed good to the Holy Ghost and to us ●o lay upon you no greater burden than 
vers. 18▪  these necess●rie things. The things by them here imposed were all necess●rie. necessary either simply and absolutely by an intrin●●call necessity, necessary at all times. Of this kind was the abstaining from fornication or respectively, by an ●●t●ixsecall or accidental necessity, necessary pro 〈◊〉 for the present time. Such were these other things here prohibited, though in themselves, in their own nature indifferent, yet in ●●spect of the s●andall then occasioned by the use of them, they were for the time necessary to be declined, and abstained from. And surely such should the Decrees and Constitutions of all counsels and Synods be, viz. touching things necessary, necessary to be observed or avoided. necessary (as I say) either simply in themselves, in their own nature, at all times; or necessary in respect of the present state and condition, necessary for the time: which things in their own nature indifferent may be; as the words of the council here make it plain, which speaking of things in themselves indifferent, yet calleth them necessary.  
Quest. What then? doth the authority of the council or Synod change the nature of the things, of indifferent making them necessary? This our Adversaries of Rome contend for. It is their gloss upon the twentieth verse of this fifteenth Chapter. See here (say they) the 
Rhem. Annot. in Act. 25. 20.  great authority of God's Church, and Counsels which may command for ever, or for a time, such things as be fit for the state of times and nations without any express Scripture at all, and so by commandment make things necessary which were before indifferent. And this many of our divines have unwarily, and unsuspectedly swallowed. Our learned and judicious 
Dr. Fulk Annot. ad L●c.  Doctor Fulk, that Malleus haereticorum, in his Annotation upon that gloss of the Rhemists, sticks not to grant them what therein they desire; in matters of indifferency (saith he) we yield to your observation. And it hath been (specially of late times) a received maxim, that authority coming upon things in their own nature indifferent changeth the nature of them, and maketh them of indifferent necessary.  
A. But to this we cannot subscribe. Certainly the Church hath no such power to change or alter the nature of things, either to make things necessary indifferent, or things indifferent necessary, which in 
Mr. Cartwright Annot. ●●id.  M. Cartwright's judgement is all one. The reason which he giveth for it, is convincing. To give the Church any such power, were to give it a power over and above the scriptures, in as much as the indifferency of things is founded upon the Scriptures, from whence they have their middle and indifferent nature.  
Quest. But was it not so in this first council? did not they by imposing of these things upon the Churches make them necessary which were before indifferent?  
Ans. I answer, No, they were necessary before they imposed them.  
Q How can that be? What, necessary, and indifferent both?  
Ans. Yes; indifferent in themselves, but necessary in respect of the p●esent occasion. And hereupon it was that the council imposed them▪ because they apprehended them so to be. Mark it. These things were not therefore necessary, because they imposed them; but, because they were for the time necessary, therefore they imposed them. As for the things themselves, the nature of them was not changed, nor altered by their command coming upon them. As they were indifferent before, so they remained indifferent still, viz. indifferent in themselves, and in respect of conscience: only made necessary by accident, in regard of the present occasion, for the avoiding of scandal, and for the procuring and preserving of the Peace and unity of the Church▪  
And thus have I as briefly, as plainly, as fully as I could, endeavoured to clear up unto you this much controverted point touching the power of lawful counsels and Synods in ordaining Decrees which may be imposed upon the Churches. That which remains is the application, wherein I shall be as brief as I may.  

Applic.  Is there such a power in lawful counsels and Synods? then take we heed every of us how we oppose or resist this power. We know what the Apostle saith of civil power, the power of magistracy, and I think I may say the same of ecclesiastical power, the power of counsels, and Synods lawfully convened, lawfully proceeding, and lawfully confirmed, whosoever resisteth the power, resisteth the Ordinance of 
Rom. 13. 2.  God. The ordinance of God. So it hath been looked upon in all ages of the Church hitherto; And sure I am, it is not yet written with a sunbe●me by the finger of God himself, that it is not so. Take we heed then 
Theom. p. last. I wish Mr. I. G. in his OEOMAXTA had consulted with his own principle about this.  how we oppose▪ how we resist this way, lest in so doing we run unawares into a OEOMAXIA, at least run the hazard of fighting against God.  
To bring the Application home to the present times, I shall not need to tell it you that this is the way that the State of this kingdom have at this day pitched upon, for the composing of ecclesiastical diffecences, and for the reforming and establishing of the Church of God amongst us, viz. to call together an Assembly of this nature, wherein they have for substance, (and I think for circumstance, so far as the present state of the times would permit,) endeavoured to follow this Primitive pattern: let me only persuade with you to take heed of admitting, entertaining any prejudicial thoughts against this way: such thoughts there have been, and daily are let fall by some ill advised tongues and pens (no question) secretly set a work by Satan, (as Peter was to dissuade his master from going up to Jerusalem) if it might be, to suffocate the church's hopes in 
Marth. 16. 23▪  the womb, or to stifle them in the birth; take we heed how we take them up, how we give any lodging to them; far be it from every of us, who profess ourselves the loyal subjects of Jesus Christ 
Psal. 2. 3.  to harbour such a rebellious resolution, as that of those in the psalm, Let us break their bonds asunder, and cast away their cords from us; Nay, (Brethren) first let us see what these bonds, what these cords will he, 
Zach. 11. 7.  before we offer any such intentional violence to them; possibly, they may be such bonds as will have beauty for their companion; bonds like bracelets; which by binding may also adorn and enrich the Spouse of Christ, no other than the bonds of Jesus Christ himself, wherewith to be bound is the truest liberty: possibly they may be such cords, as you shall find made all of Scripture threads, all of God's own spinning, only twisted and put together by men; and shall we resolve aforehand to break these bonds and cast away these cords?  
Object. I know what is at the tongues end of some already, what will presently be replied: To submit ourselves to any such binding power, or to any decrees made by such a power, what were it, but to betray and forfeit our christian liberty? It is the known plea which the Anabaptiss take up against civil power; and it is made use of by many against this ecclesiastical power. For Answer.  
Answ. Christian liberty? and might not the Christians at Antioch and elsewhere have taken up the same plea, had they apprehended any weight in it, or reason for it, when the Decrees here spoken of were tendered to them by Paul and Sylas to keep? what, betray their christian liberty, by subjecting themselves to the ordinances of men? But we hear no such words from them, neither let there be any such thoughts amongst us; for which I am sure there is no just ground: synodical, ecclesiastical power (as well as civil) is not incompatible with christian liberty, they may both well stand together.  
That will soon appear, if we do but rightly understand what christian liberty is: mistake it not, it is not a licence for christians to think, and speak, and pen, and act what they list, as some by their practice in these licentious times seem to conceive of it; nor yet an exemption from the yoke of any lawful authority, whether civil or ecclesiastical; nor yet a licence for every particular person, or combinations of persons, to set up the worship of God, in what way, and after what manner seemeth good unto them; but a liberty purchased by Christ for christians, whereby their consciences are set free; here is the proper seat of this liberty; not the outward but the inward man, not the hand or tongue, but the conscience, which is hereby set free, as from the rigour and curse of the moral law, and from the obligation of the ceremonial law, so generally from all obligations and bonds, save only such as God himself shall impose upon it: this is christian liberty. Now this liberty is no ways infringed, either by any civil or ecclesiastical power, in as much as neither of them claimeth any Jurisdiction or power over the conscience, either to bind or absolve it. As for the Decrees of counsels & Synods, (to hold to them) they do not properly and immediately, as coming from them, reach the conscience: it is but a mistake (to make the most charitable construction of it▪) which is charged upon Assemblies of this nature; that they 
I. G. Theom●k. p. 45.  command all men's judgements and consciences to bow down at the feet of their determinations: What Protestant council or Synod ever yet claimed such a jurisdiction? true it is, the matter of their Decrees may reach the conscience, being such things as are commanded or forbidden in the Word; now conscience is bound to observe and obey, but not by virtue of any human Decree, but of the divine Law; which hath laid that obligation upon conscience. As for other things which are in their own nature indifferent, neither commanded nor prohibited in the Word, but only made necessary for a time, in respect of some present occasion, these may be imposed; but how? what, upon conscience, as things necessary in themselves? No. ecclesiastical Decrees, (as I said before) they do not change the nature of things, but impose them, and leave them as they find them; finding them to be necessary in themselves, (made so by the Word, they now impose them as necessary; finding them to be indifferent in themselves, (left so by the word) they now impose them as indifferent; only made necessary for the time. In the mean time no ways touching the conscience, further than as the Word bindeth it.  
To instance in these Decrees which the Text pointeth at; here are Decrees ordained for the Churches to keep, obligatory Decrees, but no ways binding conscience further than the Law of God bound it. The council Decrees they should abstain from fornication, now this they were bound to before, by an express and particular Law of God: The council Decrees, they should abstain from eating things sacrificed to idols, &c. and these they were now bound to by a general Law, the Law of charity, which required they should (as much as might be) avoid what was scandalous and offensive to the weak brethren, and apply themselves to such ways and courses, as might procure and maintain the peace and unity of the Churches, thus were they bound, yet without any impeachment to their christian liberty: for in the former of these their Christian liberty had no place, it being a thing simply necessary to abstain from fornication; in the latter their Christian liberty was still preserved and maintained entire and whole, in as much as these things were not imposed upon cons●ience, as things necessary in themselves; only the outward use and exercise of that liberty was for a time limited or restrained, which (Moral necessity so requiring) questionless without any wrong or injury may be done, either by a man's self, or others in authority, civil or ecclesiastical.  
Where (by the way, before I pass any further) let me only give a touch upon an error, than which I do not know any that these luxuriant times have put forth of more dangerous consequence, viz. That things indifferent, when commanded, should become unlawful; such rocks the shifting of the wind of late hath carried men upon: not long since the tenet was; Things indifferent, when commanded, become necessary: now on the other hand, Things indifferent, when commanded, become unlawful, extremes both, like Scylla and Charybdis; it is not easy to say whether of the two the more dangerous. I have given a caveat touching the one already, let me now do as much▪ for the other: That authority by commanding things indifferent should make them unlawful, how can this be? if so, sure the ground and reason of this unlawfulness, must be either in the authority commanding, or in the thing commanded, or in the person obeying: now for the former of these, the authority being lawful cannot leave such a taint upon things, that by touching of them, meddling with them, it should make them of lawful unlawful. As for the second, the things themselves they are not changed, the nature of them is not altered; if 
Tit. 1. 15.  they were indifferent before, they are indifferent still, viz. in reference to conscience. As for the third, the persons obeying being pure, all things are pure to them. How then can it be, that by passing thorough the hands of authority, things should contract such a malign quality, that of indifferent they should become unlawful? for my own part I must profess, that amongst all the monstrous and misshapen conceptions which these brooding teeming times have hatched and brought forth, I do not know any more prodigious than this. Certainly the Primitive times were never acquainted with such a Doctrine. The Decrees pointed▪ at in the Text, they were mostly about things in their own nature indifferent; yet the council imposeth them, prohibiting the Churches for a time the use of things otherwise lawful. Now (surely) had they apprehended that their imposition would have changed the nature of things, so as to make them of indifferent unlawful, they would ne'er have had any hand in commanding, nor yet the Churches in obeying. But I forbear to reason any further against that, for which, I suppose, scarce a shadow of reason can be given: I rather pass on to some other Objections and Allegations, which finding them to be but bladders full of wind, I shall only prick them, 〈…〉 leave them to evaporate of themselves.  
Object. 2. In the second place it is alleged that this binding power being allowed to any such synodical Decrees, it may prove prejudicial to the Church, and to the Truth; a thing which experience maketh good. The counsels which we read of in the new Testament, wherein there was a concurrence of the civil and ecclesiastical 
Mat. 2●. 59 66. Acts 4 5, 6.  power, did they not give sentence against Christ himself, against his Apostles, against their way and Doctrine? Of latter times how prejudicial have many counsels been to the Church in condemning the truth, in countenancing and confirming of errors? Instance but in that one council of Trent, then▪ which never was there any undertaking more threatening to the Church, more pernicious to the truth.  
Answ. We answer: It is true, thus it hath been, and thus it may be; but what of this? Things the more excellent in their use they are, the more dangerous they may be in their miscarriage: Great Ordnance in a Fort or Castle, being well managed and plied against the enemy, they are the strength and security of a city; but being turned against it, they batter it down: Even of such use are counsels and their Decrees, ecclesiastical Ordinances, to the Church; now who will think Forts and Bulwarks fit to be slighted, ●nd all their Ordnance to be dismounted, because possibly they may prove disadvantageous.  
Object. 3. But it will be further urged, Experience hath found counsels of this nature to be often prejudicial, seldom advantageous to the Church; witness that (now trite and threadbare) testimony of that ancient▪ Father 
* J. G. The●mak. p. 44. Dura G●eg. Nazi●nzeni querimonia, Calv. in Act. 15. 2. Ait se nullius Synodi bonum exitum vidisse, & ●al●rum occasiones hoc mod● n●n ●●am 〈…〉 qu●m 〈…〉 fuiss●●●eg▪ 〈◊〉 Naz. ad Pr●copium, Epist. 42.  Greg. Nazianzen, that Dur● quaerimonia, (as Calvin truly calleth it) that harsh and rigorous complaint of his, wherein he professeth, that for his part, he never saw a good end, or desirable success of any council, or that they procured any decrease, but rather an increase of evils to the Church.  
Answ. To this home charge set on by a single testimony, take answer briefly:  

Care●t successibus, opto, Quisquis ab ●ventu ●em judicat.  1. To judge of things by the success and event ofttimes proves but an unrighteous judgement. hopeful undertakings, though never so wisely projected, and well intended, may yet possibly miscarry: useful Institutions, not only human, but divine, may at sometimes prove unsuccessful an● ineffectual: And so may it possibly 
Con●il. Nicen. habit. Anno 330. Greg. Nazian floruit. Anno 371.  fall out with the most promising Synods or counsels. But where is the fault? what in the undertaking, in the institution itself? Not so, but in the persons perverting, or opposing it. So saith our learned and judicious Dr. Whitaker, concerning that first and great 
Conscii. nobls▪ sumus invicem post. Ni●eni conventus Synodum, nihil a●●ud quàm fidem scribi: dum in verbis pugna est, dum de novitatibus quaestio est, dum de ambiguis ●ccasio est, dum de autho●ibus▪ querela est, dum de studiis certamen est, d●m in consensu difficultas est, dum alter alteri Anathema esse c●pit, propè jam ●emo Christiest. H●lar. ad Constant. Imperat. H● Nicenam Synodum secutae sunt tempestates, non Synodi quidem, sed hominum improborum vitio. Whitaker contra Duraeum de Conciliis▪ Inge●nuit t●tus Orbis, & Arrianum se esse miratus est. Hieron. adversus Lucifer.  council of Nice, held a little before nazianzen's days, of all counsels the most famous since the Apostles times, yet (as Hilary complains) it did not find that success which was desired and hoped for. The evils of the Church were not decreased, but rather increased by it: sad storms and tempests followed upon it. But whence was this? Non Synodi quidem, &c. The fault was not in the Synod, but in wicked and perverse men opposing and making head against it: Even as it is with the Gospel itself, where it cometh it hath ordinarily a Sword attending upon it, (I come not to send peace, but a sword, Mat. 10. 34.) But what is the cause of this? Not the Gospel, which is in itself the Gospel of peace; but those rebellious ones who will not submit to the Gospel.  
2. As for this testimony of Nazianzen, the learned cannot but wonder that such a passage should fall from such a pen. I cannot but 
N●n p●ssum non ●●rari 〈◊〉 enum de C●●ciliis ●am inique judicasse, & acerbe scripsisse. Whitaker con●ra C●mpianum de Con●i●●is.  wonder (saith our worthy Whitaker) that that Father should judge so perversely, and write so bitterly concerning counsels. But herein he was alone. As for the rest of the Fathers, we shall find them clean of another mind, judging and speaking as honourably of Counc●●● and Synods, as Nazianzene did coursely; concluding them to be not only useful, but in some cases necessary. That of Augustine is well 
August. E●. 128. & alibi passim.  known, Concilioru ● in Ecclesia saluberrima authoritas; The Authority of counsels is most wholesome for the Church, saith he, speaking of general counsels: And Cyprian saith as much or more of topical particular Synods: Necesse habuinius, &c. We held it necessary (saith he) to gather and celebrate a council of many Priests (or Ministers) assembling together: So as against this one singular testimony of this single Father we may well oppose the dissenting judgement of all the rest.  

Necesse habuimus convenientibus in unum plurimis sacerdotibus, cogere & celebrare Concilium. Cyprian, lib. 2. ep. 1.  3. Suppose that Father in his time never saw any good end of Synods? What shall we thence conclude against them? Upon the very same ground might the promoters of this charge as well conclude against our Parliamentary Assemblies in this kingdom. Touching which, for our parts, many of us here present may say as Nazianzen doth there of counsels, that in our time we have not seen a desirable success of them; they have not answered our hopes and expectations, but most an end have left us in statu quo prius, in the same, if not in a worse condition than they found us; and yet I hope neither they, nor any other who are true-hearted to their country, will dare to speak a word, or entertain a thought against the use, utility, and necessity of them.  
4. Suppose that Nazianzen might say that he had not seen any good success of counsels in his times. Shall we therefore say the like of all other counsels? What say we to this first council held by the Apostles and Elders at Jerusalem? had not this a good end? Let the Text inform us what was the success of it. And so were the Churches established, &c.] What say we to many other counsels in after ages? instance in those 4. first general counsels, so universally received and approved of by the Church. However the immediate success of some of them did not answer expectation for the settling of Peace and Truth in the Church, yet shall we say, that the Churches of God in after ages are not beholding to them? counsels and Synods in this are sometimes like unto Comets (let not any pervert or abuse the comparison) which have not their effect till some years after their appearing. I remember what the Apostle saith of Parents, they do (or aught to do) lay 
2 Cor. ●2. 14.  up for their children. And this have the fathers of those counsels done, laid up for posterity, laid up many precious truths, which have been useful to the Church of God in all succeeding ages. Ungrateful should we be, should we not acknowledge ourselves beholding to them, and many other counsels and Synods since those times. Not to go far back. What think we of those Synods or convocations (call them as you please) in this Kingdom, wherein the Articles of our Religion were drawn up and agreed upon, and by Law established? What think we of the late Synod at Dort? or of the later Assembly in New-England, to which that Plantation (under God) owes not a little of her present subsistence?  
Not to multiply words. Certainly such is the utility, such is the necessity, if not of general counsels, yet of topical, Particular, national, provincial Synods, that the Church in this declined condition cannot well subsist without them. And therefore let all take heed how they go about to prejudicate either themselves or others against this sovereign church-remedy. Which what is it, but as if one should endeavour to loathe a sick man of his potion before it come at him? Then which, what greater disservice and injury can possibly be offered and done both to physician, and Patient?  
I know there are yet some other Arrows let fly at th●se synodical Assemblies; but I find them such, as light as well upon this first council at Jerusalem, as upon those which have or shall succeed it, and in that respect the less to be regarded. As viz.  

Theo●ak. p. 33 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Hom.  Object. 1. That they are prejudicial to men's gifts, and parts, and industry, conjuring them all into a synodical circle (as one unhappily expresseth it) suffering them only to dance there.  
Answ. And might not the Churches to whom Paul here maketh delivery of these synodical Decrees, have taken up the same exception against this council at Jerusalem? to which (as it is alleged) some of them were not called so much as to show their judgements.  
Object. 2. Not unlike is that other; that Assemblies of this nature 
Theomak. p. 47  are commonly swayed and carried by a few. It is usual (saith the same Author▪) that in such counsels, some one or few of predominant parts, or authority amongst them, sway and s●eere all the proceedings, and act the judgements and affections of the rest, though conscientious and learned to a degree. So that upon the matter and just account, the resolutions of counsels and Synods themselves, are but the fruits and puttings forth of the learning and judgement of a very few men.  
Answ. And was it not so in this first council at Jerusalem? were there not here some leading men amongst them? Is not that 
Act. 15. 22.  the very Epithe●● which the holy Ghost giveth unto Judas and Silas? that they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, chief men (or leading men, as the word properly signifieth) amongst the brethren, at whom no question the rest had a special eye. And were no● the Apostles, Peter, and James, and Paul, such as by whose predominant parts and authority the proceedings of that council were mainly swayed and steered? And yet for all that was that a free and orderly council. And so may others after it be. But I will say no more in this cause: neither was I willing to have said so much. Only taking notice of a dangerous design set on foot by some, and driven on by others, for the prepossessing and forestalling the minds and hearts of the people with prejudicate opinions against the determinations of the present Assembly in this kingdom, what ever they may be, and thereby to blast all the hopes which the Church of God may conceive from thence; I could not but think it my duty to say what I have done, that it might serve both as an Antidote and Preparative unto you of this place, to preserve you from the danger of this infection, and to prepare you for the receiving and entertaining of such messages as God shall send unto us by the hands of those whom at the present by his providence he hath set a work as his Instruments for the finding out and revealing of his mind and will unto his people.  
Come we in a word or two to the third and last branch of this second particular, which I will but only touch upon, therein making amends for my necessitated prolixity in the two former, viz. the place where this council was held, and these Decrees ordained; viz. at Jerusalem.  
Quest. And why there rather then elsewhere?  
Answ. Take a reason or two.  
1. To let pass the conveniency of the place, which being the metropolis, the chief City of that Kingdom (as London is of this) was most commodious for such a meeting, whither persons from all parts were wont to resort.  
2. In the second place, (as it was the chief city, so it was the chief Church, being the first Church; The first. 1. For time; the first place where the Apostles after the Ascension of Christ gathered and constituted a Church. 2. the first for number, the number of believers belonging to that Church being very great (as I shall have occasion (God willing) to show you anon). 3. the first for Honour and dignity, highly accounted of by all other of the Churches. In some sense a Mother-Church. So the rest of the Churches (many of 
Calvin in Act. 15. v. 2.  them) looked upon it. Non secus ac Matrem colebant, (saith Calvin.) They respected and honoured that Church as a M ther-Church. And so indeed she was: 1. In as much as the gospel first went out 
Psal. 110. 2.  from thence. So it was foretold, The Lord shall send the Rod (or sceptre) of thy strength out of Zion, psalm 110. It is spoken of Christ. Now what is the Rod (or sceptre) of Christ? why, his word, which is called the sceptre of his strength, because it is the powerful instrument whereby Christ brings, and keeps the world in subjection to himself. Now this Rod, this sceptre was to go out of Zion, out of Jerusalem. So the 
Isai. 2. 3. Micah 4. 2.  Prophets both Esay and Micah explain both the one & the other, The law shall go forth of Zion, and the word of the Lord from Jerusalem: Isa. 2. Micah 4. Thus it was foretold, and thus it came to pass. Behold the accomplishment of these prophecies at the day of Pentecost, 
Acts 2.  when the Apostles being filled with the Holy Ghost preached the gospel at once to all nations, to some almost of every nation. By which means the gospel was conveyed through the world. Like 
●x co fonte Evangelium quasi per rivos deduct●m fuerint. Calv. ●b. M. Ba●●s trial of separate. p. 261.  water (it is Calvin's similitude) which is conveyed from one fountain through many channels, and conduit-pipes to divers places. Thus did the Word of the Lord go forth from Jerusalem. And in that respect a mother Church. 2. A mother Church out of whose loins (as I may say) many other Churches were issued, having their original from thence, being but as so many slips and off-se●s▪ from that first Root. In which respect the Church of Jerusalem is called by some Ecelesiae Surcularis; being like a Tree full of young shoots, and branches, many of which are in time transplanted elsewhere. So was it with that Church; many of the members thereof were in time translated to other parts, by which means the gospel was dispersed, and the Churches increased. And hereupon it was that the rest of the Churches gave so much honour to that Church, being (as you see) a mother Church. 3. Again a mother Church, as breeding of Churches, so feeding them, like a natural 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. Bu● 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 ordinary constant residence and incumbency there, (of which there were not a few, for that Church being great, her officers were many) here was a kind of general 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 certain. Would we give an ear to that old counterfeit Clemens, he would tell 
Clem. Const. l. b. 6. cap. 12.  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 join in this council to plead the cause of Christianity against Jud●i●●n●. But this Legend our very Adversaries 
Vide Corn. a Lapid. in Act. 15.  of Rome (though otherwise ready enough to harken to such Traditions▪ and willing to own and make use of that forged A●●ho●r) are ashamed o●▪ and for this passage (amongst others) of the book 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 than could not be there. Not 

Act. 12 2. Corn. a Lap. ibid.  
Lorin. ibid.   to harken to the conjectures of others who will tell us of Peter, James, and John b●ing there. The story here maketh mention only of the two former, (besides Paul, and Barnaba●, the one an Apostle, the other an Evangelist.) What Elders were here present, we find it alike uncertain▪ but certainly, as the qu●litie so the number of 〈◊〉 was very considerable▪  
Quest. Why, but how many soever they were, it s●emeth by the Text that they were all of the Church of Jerusalem.  
Answ. Not so▪ This will ●●ver be proved, neither doth the Text make any thing for it, but rather against it▪ mark the words, 
Mr. Rutherford. Due right of Pr●sb●teri●● p. 402.  They delivered there the D●●r●es which were ordained of the Ap●stles and Elders which 〈◊〉 at 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, [In] Jerus●l●m. Not the Ap●stles and Elders [of] Hierusal●●. So the phrase of Scripture elsewhere ru●s, where it speaketh of the officers of such a place. The elders of 〈◊〉 〈◊〉 The Angel of the Church of 〈◊〉 〈◊〉 
Act 20. 17. Rev. 2. 1, 8, 12, 18.  〈…〉 Rev. 2. But here, the Apostles ●nd 〈◊〉 in, (or at) 〈◊〉 〈◊〉 these who were assembled together there at that time.  
Object▪ Why, but it in replied, J●●es challengeth these Decrees to be their▪ Act. 21. 25. 〈…〉 the Gentiles [we] have written 
Act. 21. 25.  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 business: certainly, as for Paul, whom he speaketh it to, he had as main a stroke in the debating and determining thereof as James 
Act. 15. 12.  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 elsewhere, who were all interested in the making of these Decrees.  
True it is, a perfect list and Catalogue we have not, either of the several persons which were sent, or of the several Churches sending their delegates and messengers unto this council, only Jerusalem and 
Vid. M. Ruth. ibid. p. 401.  Antioch are named: but in all likelihood there were others as well as they; two reasons are alleged for the ground of this conjecture.  
1. Other Churches were concerned, and interested in this business, 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 council are directed to them as well as unto 
Act. 15. 23▪ ●4.  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 business as well as the Church of Antioch, according to the forenamed maxim, Quod omnes concernit, &c. That which concerneth all, aught to be handled of all, which is true, being rightly understood, viz. suo modo et grad●, every one according to their place and order. Secondly, de facto it seemeth that they did so, in as much as the council directs 
Chap. 15. Vers. 23.  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 joined in the referring of this question and cause to the determination of that council; and so accordingly it was, not by the Apostles and Elders of Jerusalem only, but by the Apostles and Elders in or at Jerusalem, viz. assembled there at that time: but it was my promise, not to insist upon this; and therefore having only cle●red that scruple, I shall now dismiss it, and with it the second particular in the Text: viz. What Paul & Sylas here made delivery of  
3. Pass 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, 
Act. 14. 23.  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 
Tit. 1. 5.  Crect to ordain 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 unfruitful, cities and churches put one for the other; how so? what, were they always of the same l●titude and extent? was every whole city a church, so as all that dwelled 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 embraced the gospel in an outward profession of it: thus we read of Samaria, that when Philip came and preached the gospel to them, the people with one accord (saith the 
Act. 8. 6.  story) gave heed unto those things which he spoke, Act. 8. so as it is most likely, that the whole city in a manner received the gospel, even as before the whole City had given heed to Simon Mag●s, and were carried away with his sorceries and enchantments, (they gave heed to him 
Vers. 10.  from the least to the greatest, Vers. 10.) So now they were generally brought to embrace and profess 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 
Vers. 12. Vers. 14.  is further confirmed from the 14▪ Vers. where it is said, that the Apostles, at Jerusalem beard that Samaria had received the Word, importing, that the Word had a general (if not an universal) 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 read of Samaria there: When they believed they were baptised both 
Vers. 12,  men and women, Vers. 12. The generality of the people were all joined to the Church. However▪ some of them were unworthy, and afterwards upon discovery were ejected and cast out again, as you 
Vers. 21.  may see it in Simon Magus, in the sequel of the Chapter. And thus in like cases it may and aught to be, when the generality of a people in such a town, such a city, do embrace the gospel, professing faith and obedience, to believe on Christ, and to submit to his government. In this case the whole multitude, not only may, but aught to be received into Church-society. However some may be unworthy, who, upon the manifestation thereof, may and aught to be cast out again 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 than the other; the City an ample 〈◊〉 the Church a small handful con●eined in it; a peculiar society selected out of the multitude. 
Col. 4. 5.  Paul writing to his Colossians, willeth them to walk wisely towards th●se which were without, Col. 4. And who were they? Why, generally all In●idells and unbelievers, who though they were within the City, yet were without the Church; within the w●lls of the one, but with out the pale of the other; interested in the imm●niti●s and liberties of the one, not so in the privileges of the other; having civil 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 professors, 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 amiss (my brethren) for us to take special notice of it, l●st in going about to multiply Churches, to 
Ezek. 1. 16.  erect and set up Churches in Churches, (like Ezekiel's wheels, one within another,) and those not uniform in their motions, as these were, but in this rather like the wheels of a clock which move divers and contrary ways,) we trespass and transgress not only against the phrase of Scripture; but against the primitive and apostolical practice in●inuated unto us in that phrase. Look (I beseech you) through the whole new Testament, and see where you find mention made of 
Act. 16. 9 2 Cor. 8. 1. Gal. 1. 2.  any more Churches in a Town or City than one: true, we read frequently of the Churches of Judea, & the Churches of Asia, Macedonia, Galatia, &c. many Churches in one kingdom, in one Province, but nowhere of the Churches of Philippi, of Corinth, of Samaria, or yet of Jerusalem. But still the Church.  
Ques●. Why, but may there not then be more Congregations in a City than one?  
Answ. Surely yes, (and I heartily wish that it were so in this place) where the number of a people professing the gospel is so increased, as that they cannot assemble together in one place, now it is not only lawful and expedient, but even necessary, that they should be divided into several 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 
Act. 2. 41. Act. 4 4. Calv. P●scat. ad Loc.  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 look upon it as the total ●o●m●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, Jero●e, Augustine, 
Vide Cornel. a Lap. ad Loc.  Chry ●o●tome, Lycanus, Beda; amongst N●●●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 
Act. 1. 15.  made; so here in setting down the five thousand he may seem to have no reference to either of the former numbers, but to show 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 
A Lap. ibid.  of the men was about five thousand, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, numerus vi●●r●●. If so, what then shall we conceive the number of the women, (not to speak of children) who in devotion have been ordinarily 
Famineus sexus prae viris magis solet esse dev●tus. idem.  observed not to come short, but rather to go far beyond the other Sex. To go on, after this we yet read of new additions, Act. 5. it is said, that Believers were the more added to the Lord, multitudes both of men & ●●men: In so much that in a short time the number of them 
Act. 5. 14.  was grown very great: so much that speech of James & the Elders of 
Act. 21. Vers. 20.  Jerusalem unto Paul imports, Act. 21. where speaking of the believing Jews, who joined themselves to the Church of Jerusalem: Thou seest brother (say they) how many thousand Jews there are which believe, 
Myrias continet decem millia.  &c. The word in the original is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; and it properly signisieth how many ten thousands? and so we find it translated elsewhere, Act. 19 Where the conjuring books which were burnt are estimated, the total is computed to be about fifty thousand pieces 
Act. 19 19  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 read of ten thousand 
Jud. vers. 14.  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 Acts, I will not contend: but certainly, take it how we will, it imports an exceeding great number, well nigh innumerable: so I find the word in two places translated, 
Luk. 12. 1.  Luk. 12. 1. it is said, that there were gathered together an innumerable 
Heb. 12. 22,  multitude of people; the word is the same, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. So again, Heb. 12. 22. we read of an innumerable company of angels, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. And such was the number of the believing Jews which had joined 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 several Congregations.  
Quest, But were not these then several Churches?  
Answ. No. Several Congregations, but one Church; the Church of Jerusalem, even as it is in a great City: there may be several Societies and companies, according to several trades and mysteries; and those so many petty corporations, who may have their several Halls, and their several meetings, and yet all making up but one Incorporation, to which they are all subordinate because all under one and the same Government and governors: 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 
Vid. in Baal's trial of the grounds tending to separation. p. 296.  same laws, have communion in the same Ordinances, and be linked together under the same spiritual 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 far into this collateral controversy, from which I have bound myself before) however, certainly to multiply Churches in one town, one city; especially to set up Churches in Churches, the one extracted out of the other, this hath no precedent, no warrant, no maintenance, no countenance from any phrase of Scripture, or practice of the apostolical 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 ruins 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. 
Heb. 10. 9  So was it with these two Churches: that legal, this evangelical. As for the Jewish Church, it was now like the Jewish legal covenant, which 
Heb. 8 v. last.  the Apostle speaketh of, Heb. 8. calling it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Antiquatum quid, & senes●ens, a thing which was Antiquated, and wax●● old▪ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, nigh to vanishing, ready to disappear, and come to nothing; so as here was only a new edifice to be erected upon those ruins, a new Church to be set up in an Evangelical way, where that legal Church had been. Now I confess, had we to deal with rigid downright Separatists, who look 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, raze them, raze them, even to the foundation thereof; 
Psal. 147. 7.  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 precedent for.  
Quest. But suppose a Church be defective, or corrupted; in this case what shall we do?  
Answ. Not presently think of pulling it down, and setting up another, 
1 Cor. 11.  (Was it not the very case of the Church of Corinth? and yet we do 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 means to purge and reform it. This will we do by our houses, if they be foul, we will sweep them; if decayed and impaired, 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 materials, but repair them. And thus did King Jehoash for 
2 King. 12. 14.  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 repair it. O that we would all of us entertain 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 kingdom; and what progress 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 mean time taking heed of adventuring upon new ways, which we have neither precept nor precedent 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 city, 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 down in indefinite words, carrying 
Indefinitum aequ●polle● universali.  with them the force of an universal, viz. what ever Cities they passed thorough, 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 appear at this council? As for Jerusalem 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 council, and had their Agents there to deal 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 ●ss●●ting to?  
Answ. To this it is answered, that though these Decrees were not binding to them formally, yet Morally and virtually they were. As for Jerusalem and Antioch, and such other Churches as concurred with them in this appeal, they were bound formally by an ecclesiastical bond or tye: Even as those which put a business to Arbitration, they are formally bound to stand to what their Arbitrators shall agree upon, so it be not against Law and Reason. Besides the bond of Equity, they have also a civil, formal Obligation, under which they lie: So was it with those Churches which had referred 
Vid. Mr. Rutherford's Due Right of Presbyteries, p. 400  their cause to this council, and had sent their Delegates thither, they were now bound by a double bond, not only that general moral bond of Equity and Right, but by a formal, ecclesiastical bond to submit to the Determinations of that council, so far as they they were agreeable to the Word. But now for other Churches, though they did not lie under such a double obligation, yet under a single one they did. Though they were not so formally bound as the other, yet virtually they were, and morally, in regard of the Equity and Reason of those Decrees. It is Dr. Ames his determination touching counsels, and their Decrees. Tantum valet Decretum 
D. Ames Bellarm. Ene●vat. de Concil. c. 3.  concilii quantum valet ejus ratio. A Decree of a council carrieth so much weight with it, as there is Reason in it. Now these Decrees here agreed upon in this council, they were all rational Decrees, agreeable to Scripture and sound Reason: And being such, they were in this respect obligatory to the rest of the Churches, even to those who did not appear at that council: And upon this ground it was that the Apostle here maketh delivery of them wheresoever he came. As they went thorough the Cities they delivered the Decrees unto them.]  
Quest. But yet it may be said again, wherefore deliver them to all? Possibly, and probably some of the Churches were not interested, and concerned in these differences: And if they were, yet why might they not be left to their Christian liberty, to do as they saw convenient in these indifferent things? Why might they not rather be left every one to their own way in these matters of lesser difference?  
Answ. No, this the council thought not convenient; they make an Order against it; and in prosecution of that Order the Apostle here wherever he cometh maketh delivery of these Decrees. And wherefore this? why, that he might by this means bring all the Churches to unity and uniformity; unity in judgement and affection, and Uniformity in practice; that they might all be of one heart, and of one way.  

Oserrv.  Observ. An useful observation which meeting me so full in the way, I may not balk it. unity and uniformity among the Churches is a thing to be earnestly desired and endeavoured. This was a thing which this blessed Apostle set much by. His requests to, and prayers for the 
Rom. 15. 5, 6.  Churches are well known. Now the God of patience and consolation grant you to be like minded, &c. that ye may with one mind and one mouth 
● Cor. 1. 10.  glorify God; it is his prayer for his Romans, Rom. 15. Now I beseech you, Brethren, by the name of the Lord Jesus Christ that ye all speak the same thing, and there be no divisions, or schisms among you, but that ye be perfectly joined together in the same mind, and in the same judgement; it is his first request which he maketh to his Corinthians, 1 Cor. 1. And as 
2 Cor. 13. 11.  it is the first, so it is the last, his Alpha and Omega. Finally, brethren, farewell, be perfect, be of good comfort, be of one mind, live in peace, etc 
Phil. 1. 27.  it is his farewell to the same Church, 2 Cor. 13. only let your conversation 
Phil. 2. 1, 2.  be as it becometh the Gospel of Christ, &c. that ye stand fast in ●ne spirit and one mind. It his charge to his Philippians, Phil. 1. If there be any consolation in Christ, &c. Fulfil ye my joy, that ye be like minded, &c. So he prosecuteth the same charge with most pathetical enforcements in the chapter following. Thus did Paul stand affected towards the unity of the Churches to whom he writeth.  
And as to their unity, so to their uniformity; hereupon it was, that what he ordered in one Church, he willed that it should be observed by all. Thus in that 1 Cor. 7. having answered and stated certain doubts and questions propounded to him by his Corinthians, as viz. touching single life and marriage, the cohabitation of persons 
1. Cor. 7. 17.  unequally yoked, believers and Infidels, &c. he tells them that the Orders and Directions which he sent unto them were no other than what he gave in common to all the rest of the Churches. And so ordain I in all Churches, vers. 17. Thus again chapter 16. taking order touching the time and manner of making collection for the poor 
1 Cor. 16. 1.  Saints, he prescribeth one Order for all the Churches. Now concerning collection for the Saints, as I have given order to the Churches of Galatia, even so do ye, vers. 1. And upon the same ground it was, that having the Decrees of the council at Jerusalem in his hands, he maketh delivery 
Act. 15. 23▪  of them where ever he cometh; not only to the Churches to whom they were by name directed, but to all other Churches. As they passed thorough the Cities, they delivered the Decrees to them.  

Applicat.  And was Paul so active, so forward in this business? let not any of us be backward with it, much less averse against it. Certainly unity and uniformity are a matter of greater concernment to the Churches then commonly they are taken to be, making much both for their safety and beauty.  
1. For their safety. It is not for nothing that Paul writing to his Philippians in the place forenamed putteth these two together; 
Phil. 1. 27, 28.  That ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel; And in nothing terrified by your adversaries.] were it so that the Churches were of one mind, and would {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, strive together for the gospel, going out as one man against the common enemy, as the tribes of Israel are said to have gathered together 
Judg. 20. 1. Cant. 6. 4.  against Benjamin, Judg. 20. than would they be terrible as an Army with banners: so as they should not need to fear the Adversary. Their unity under God would be a special means of their safety. Whereas their divisions are like breaches in a common bank, letting in a Sea of evils upon them: or like the breaking of the ranks in an army, which is the next way to let in the enemy, and so to rout the whole body. Unity in judgement and affections (the one of which much depends upon the other, for where judgements are divided, though it ought not to be so, yet such is the corruption in the Heart of man, which is like unto tinder ready to take fire by the least spark that falleth into it, there will ordinarily be some alienation in affections) maketh much for the church's security.  
2. And so doth uniformity make much for the beauty of it. Even as in a City where the buildings are uniform, much of one height and one fashion, it is a graceful prospect. So is it in the Churches. To see them not only worshipping the same God, but worshipping him after the same manner; all worshipping before one 
2 Chro. 32. 1●  altur, as Hezekiah commanded all Judah and Jerusalem to do. And that not only enjoining the same Ordinances for substance, but as much as may be, the same administrations for circumstance; certainly there is a beauty in this uniformity. It was not for nothing that the ten bases in the temple, the supporters to the great lavatory, the 
1 Kings▪ 7. 37▪  molten Sea, were all alike; all of them had one measure, and one casting, and one size. This made them the more comely. And so is it with the Ordinances of God, when they are (as it were) cast into the same mould, dispensed after the same manner, it addeth an external grace and beauty to them.  
To these two I might yet add two more, and I shall not need to go far to seek for them. I find them both in the close of the Text. This maketh much for the establishment and augmentation of the Churches.  
3. For their establishment. And so were the Churches established] viz. by and through the means of that unity and uniformity, which were procured by the making and delivering of these Decrees.  
4. For their augmentation and increase. So were the Churches increased.] A fruit (saith Chrysostom, cited by Lorinus upon the Text) of Paul's condescension and compliance in circumcizing Timothy, of which you read in the verses foregoing. This did he for the preserving of unity and concord, to which end also he delivered these Decrees. And behold the issue and fruit of both. And so were the Churches increased.] Concordia res parvae— Things small in their beginnings by concord and agreement rise ofttimes to an envied height. So it is with States, and so it is with Churches.  

Applic.  And is it so? why then let not any of us be backward or unwilling with what may be so advantageous to the Churches of God in these Kingdoms. Surely it is not without reason that other Churches have had such an eye hereupon. The Churches in France, Low-Countries, elsewhere, none more than the Churches in New-England, where we may see all the Churches within one and the same jurisdiction precisely put into the same posture, the same way, as for Doctrine and Worship, so for Discipline and Government. O let it be the joint desire and endeavour of us, and of all the Lord's people amongst us, that it may be so with the Churches of God in this, and (if it may be) in the neighbour Kingdoms.  

Motive 1.  To set on this motion, let me take up and make use of a double motive. The former taken from the promise of God. God's promises are or aught to be our Directions and Encouragements, showing us both what we are to seek, and what success we may expect in seeking. Now this is one thing (amongst many) which God hath promised to his people, to his Churches under the gospel (a branch of the New-covenant) that he will give them one heart, and one way. So 
Jer. 32: 39  you have it, Jer. 32. 39 I will give them one Heart and one Way; i. e. (as the Geneva gloss explains it) one Consent and one Religion; or unity and uniformity. Unity in Judgements and Affections; [I will give them one Heart.] Uniformity in Worship, and (haply) in Discipline, [I will give them one way.] This promise, for my own part, I look upon as not yet having had the full accomplishment. Certainly both these will God do for his Church, and that not only in the triumphant state of it in Heaven (where there is and ever shall be a perfect unity and a perfect uniformity. No difference in Judgement, no jar in Affections; there Luther and Zwinglius agree well enough; no difference in worship or practice. All worship the same God after the same manner. Nothing but a perfect harmony) but 
Ren. 15.  also in the militant or rather triumphant state of it upon earth. Such a state (I verily believe) there shall be, when the Church shall triumph over her conquered enemies, G●g and Magog. And then shall there be a blessed harmony amongst the people of God themselves. Then shall the wolf dwell with the lamb, and the leopard lie 
Isa. 11. ●.  down with the kid, &c. Christians though naturally of different tempers and dispositions, yet their spirits shall close together. There shall be no more such differences as now there are. They shall think and speak one and the same thing; there shall be but one lip; and they shall walk in the same way. As for those odious and opprobrious nicknames which have been, and yet are, not without some unkind and unchristian heat cast in the faces one of another by such as profess the Name of Christ, they shall then be taken away and forgotten. There shall be no more mention of those differing and distinguishing titles, whereby the several opinions or ways of the Churches are notified and signified unto us; as of Lutheran, Calvinian, Diocesan, Presbyterian, classical, congregational, Independent, &c. Certainly there is a grave a digging for all these, wherein they shall be buried in everlasting forgetfulness, never to rise again, which shall be after the destruction of Antichrist. Then shall there be a sweet and heavenly consort and harmony amongst those who have overcome the beast: They shall (then) 
Rev. 15. 3.  all sing (the same song) even the song of Moses, and song of the Lamb, as you have it, Rev. 15. 3. O blessed times! which methinks all the Lord's people should look at (in some measure) as Abraham is 
Joh. 8. 56.  said to have done at the day of Christ, the day of his Incarnation, John 8. with desire and exultation; or as the creatures are said to look at the time when the sons of God shall be manifested (which some refer to the times I am now speaking of) with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an earnest expectation and looking out for, earnestly desiring and 
Rom. 8. 19  longing to see what we believe; that (if it be the will of God) we may yet reap some of the first fruits of the accomplishment of this promise even in our days. Hereunto let all of us be stirred up to contribute, as our prayers, so our joint endeavours for the effecting of this great work, this blessed unity and uniformity amongst the Churches, particularly and specially among the Churches of God in this and the neighbour Kingdoms.  

Motive 2.  To which (let this be a second motive) we are bound by a special engagement, viz. by the late solemn national Vow and Covenant, wherein (amongst other things) we have promised this for one, viz. to endeavour the bringing of all the Churches in the three Kingdoms to the nearest conjunction and uniformity in Religion, confession of faith, form of Church-Government, &c. This is our Vow, a solemn Vow, from the obligation whereof no power under Heaven can absolve and discharge us. In the fear of God then remember our Vow, and set ourselves to pay it. In the mean time taking heed of adventuring upon any such ways or courses, as may at least seem cross 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, whilst 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 ways, and those such as we are (at least probably) persuaded will not be embraced by any of the three Kingdoms. Whether this can be conceived to be a proper way and means to compass that end, and to bring about that design. Whether ways of Division and Separation can be thought to tend and lead to this desired Conjunction and uniformity. Every of us, in the presence of God, before whom we now stand, put this case to ourselves, and let Conscience pass a free and impartial verdict upon it; which if it pass against it (as surely if it proceed according to the evidence of Reason, it must) then take we heed not only how we join in such ways, but how we give any countenance to them, lest we should seem to be accessary to so great an evil, 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 doubtful and questionable truth, not ●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 walk precisely in the same path, so as not to vary a hair's breadth from it. I remember it is an observation of our late pious and reverend Doctor Preston touching the ways of God, that 
Dr. Preston New Covenant. p. 203.  as there is a length and a straightness, 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 than to others, and to the same man in some places broader, in some narrower. One man may do that which another may not do; and the same man may do that at some time, and in some place, which in others he may not do. And why may it not be so with Churches? Or why should the common churchway be thought straighter than a private path? For my own part, I must freely profess (if it be an error, yet it is a charitable one) I cannot but conceive and apprehend such a latitude in the way of Church-government, as that several Churches may have several ways 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 express and particular rules of the Word, and in circumstantials to those general rules of Order, De●ency, and Edification, which ofttimes 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 moulding 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 precedent, 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 mould themselves into such ways as may be most expedient for them. His words are not unknown, writing 
Scimus enim unicuique Ecclesiae libe●um▪ esse politiae formam instituere sibi aptam, & utilem; Quia Dominus nihil certi praescripse●it. Calv. in 1 Cor. 11. 2.  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 form of policy, or Government, as may be most apt and profitable for itself, (viz. in respect of Circumstantials.) And he allegeth 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 find 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 form, 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 ●ews say) or the 
Mar. 17. 11.  
Joh. 4 25.  Messiah (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 inquired whether this way and manner of setting it up be the way of God or no. At such a time, whilst authority is at work, using the best and most hopeful endeavours 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 autho●ity of the Christian Magistrate, and that to the present disquietment of the church's peace, the endangering 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 main particular with them, I shall now pass on to the fourth.  

Part 4.  4. The fourth maine particular in the Text (wherein I will be as brief 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 only upon record, but to observe them, to submit & yield obedience to them.  
Here is the general end of all Decrees, all Laws and Constitutions, whether Divine or human, political or ecclesiastical; they are all made to be kept. We have to deal with the latter, ecclesiastical 
Observ.  Decrees and Constitutions, which (being such as these here in the Text, they) both may and aught to be kept. It is that which Paul praiseth 
1 Cor. 11. 2.  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 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  original,* all my things) and keep the Ordinances as I delivered them to you.] The Ordim●●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 
2 Thes. 2. 15.  preaching; by pen or writing in his Epistles; by hand, as here in the Text he delivered the Decrees of the council 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? 
D. S●later S●hol. in 1 Cor. 11. 2.   
Answ. To this it may be answered, Paul's tradictions which he delivered to the Churches, were of two sorts, dogmatic or ritual: dogmatic 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 ye have been taught, whether by Word or by Epistle.] Ritual, 
2 Thes. 2. 15▪  concerning rites and orders, civil or religious, which again are distinguished into two sorts, some perpetual, 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 
1 Cor. 11, 23.  of the Sacrament of the Lord's 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 
Calvin ad Text.  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 general licence touching meats, Whatsoever is sold in the shambles that 
1 Cor. 10. 25▪  eat, asking no question for conscience sake.]  
Thus you see what Paul's traditions were, and in these you may see what ecclesiastical Decrees may be, viz. counsels and constitutions both dogmatic and ritual, concerning faith and good works, concerning rites and orders to be observed in the Churches. Now all these (being such as Paul's traditions were,) they are to be kept. As for the two former, I suppose there will be no difference about them: dogmatic doctrines and perpetual orders having the Word for their express and clear warrant, (as they ought to have,) they challenge an absolute obedience. The Question will be all about these last sort of 
Traditiones ad Ordinem et Pol●tiam pertinentes. Call▪ Quae ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} exter●an●, e● decorum in caet. bus Ecclesiasticis observandum spectarunt. Bez. S●lait. Par. ad Loc.  Decrees, ritual 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 ritual 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 
1 Cor. 11. v. 3, 4, 5. &c.  some of them) affected an unapprovable and undecent singularity, viz. the men prayed and prophesied with their heads covered, whilst the women sat by with their heads and faces uncovered, unveiled, for which the Apostle reproveth them in the verses following: yet generally they had a respect to all the orders prescribed by him, they remembered all his things, (his orders) and kept all his ordinances, and that with a special observance, so much the Word in the original (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 form, 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 
Vid Par. ad Loc.  like ecclesiastical Decrees & Constitutions, commended to uswith at least a general warrant from the Word, withal handed unto us by lawful authority, here we ought to yield a like obedience. So much those general Texts being rightly understood will extort from us, submit yourselves to every ordinance of man for the Lord's sake, 1 Pet. 2. ye 
1 Pet. 2. 13. Rom. 13. 5.  must needs be subject, not only for wrath, but for conscience sake, Rom. 13. Both which places however properly relating to civil, yet by way of parity they may also be extended to ecclesiastical authority, (especially when backed with civil) 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 itself may be indifferent, and yet our obedience necessary, viz. in regard of the general 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 Hebrews, (however too rigidly pressed by Romanists to enforce 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 
Heb. 13. 17.  Rulers,) And submit yourselves,] which is meant properly of ecclesiastical Guides and governors, who are to be harkened to and obeyed in what they require from God and for God.  

Applicat.  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 council, the one ecclesiastical, the other civil. 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 aught to find a very favourable and indulgent interpretation; yet presumptuous disobeying justly subjects a man to the highest of censures. express for this purpose is that judicial Law, (which hath a great deal of Morality couched in it) Deut. 17. The man that will do presumptuously, & will not harken unto 
Deut. 17. 12.  the Priest, or to the Judge, even that man shall die, and thou shalt put away the evil from Israel,] Take we heed then how we entertain any thoughts that way, but rather prepare our ears and hearts to harken 
Psal. 85. 8.  and hear what the Lord God will say to us; what message he will send by the hands of those his servants, who have 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 show the like respect to all ecclesiastical 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 means 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 yield a blind 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 yielded a blind obedience, is foully injurious to both. Surely, if Paul's Doctrine might be examined as it was by the Bereans, and they highly commended for it much more might these 
Act. 17. 11.  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 shown you;) and so may it, and ought it to be with all Decrees of the like nature. To think of yielding a blind obedience to them, were as great a wrong and injury to them, as to ourselves: 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 aught to judge of them, viz. judicio discretionis, (so it be done modestly and humbly) bringing them to the touchstone, to the Rule, the rule of the Word, and the rule of rectified and sanctified Reason, 
Isa. 8. 20.  This is the old way, and it is an everlasting way. To the Law an to the Testimony, if they speak not according to this Word, it is because there is no light in them.] Shall we find any Decrees of men to be uche not agreeable to the Word, to the particular or general rules of it, but 
Act. 5. 29.  
* Viz. When they command or forbid us any thing contrary to the word of God, Genev. Gl. ad loc.  clearly contrary to it? now the case is ruled; It is better and safer to obey God, than 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 do likewise; As they went through the Cities they delivered them the Decrees for to keep; which accordingly they did; So much appears (as I told you) from the event and success 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 success of this first council, so managed, so prosecuted 
Oserv.  as you have heard▪ successeless it was not. All counsels than are not so. If any of them at any time prove so, let it not be imputed to the Ordinance, but to some accidental, personal miscarriage. Otherwise the Ordinance itself is very promising, very useful and hopeful, very profitable and advantageous to the Church: So was this first council, this Pattern of counsels, the success and event whereof (as the Text informs 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 ways; first, severally and simply, then jointly and relatively, viz. as they both stand in a joint 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 church's 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, settled. Settling presupposeth an unsettling. And surely such was the state of these Churches before Paul brought these Decrees unto them, they were unsettled, shaken.  

Observ.  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 kingdom. Heale the breaches thereof, for it shaketh, Psal. 60. Both Church and State were unsettled by reason of those civil broils, those homebred divisions 
Psal. 60. 2.  in his kingdom. And I shall not need to tell you that we have found the like in this kingdom. Was ever State, was ever Church more unsettled then ours at this day? And whence is this? why, this have our homebred divisions, dissensions done. To hold to the Text; the unsettling of the Church. This will Divisions do, Divisions in judgement; I, and those sometimes slight ones. Such were at least some of those which had broke in upon these Churches; slight differences, one would think, whether they should eat such or such meats, blood, things strangled, &c. yet even these had an influence upon the Churches, for the unsettling of them.  
Appl. Let not slight differences than be slighted of us, much less 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 church's establishment, which is a thing that all the Lord's people ought seriously both to desire and endeavour, let that be a second Observation.  

Obser. 2.  Church-establishment is a thing much to be desired and sought after. It is the Lord's promise to his Church under the Gospel, Is. 2. repeated Mic. 4. The mountain of the Lord's house shall be established in the top of the 
Isa. 2. 2. Mi●. 4. 1.  Mountains. A blessing much to be desired for all particular Churches, that they may be established, settled 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 natural body, it is no less in the mystical.  
Reas. Not to use many Arguments and Reasons about it; I find 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-increase upon Church-establishment: where Church●s are divided, distracted, unsettled, there can be nothing more prejudicial to the gr●wth of them, and of religion in them. Their union, settlement, establishment maketh much for the increase of both.  
Applic. And doth it so? Then let every of us be put in mind to seek this great blessing for the Church or Churches wherein we live: Taking heed of being any ways accessary to the unsettling hereof; whether by hatching or brooding any new opinions, or setting up any new ways, which have not clear light and warrant from the word. In these cases let that of the Apostle take place with us; Hast thou 
Rom. 14. 22.  faith? have it to thyself. Hast thou a strong apprehension and firm persuasion touching something which is not so fully and clearly revealed in Scripture, as that others may see it? have this faith to thyself; enjoy thine own opinion and conscience, but let it not break forth to the offence and scandal of others, much less 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 
Isa. 62. 6, 7.  by Prayer: Ye that are the Lord's Remembrancers keep not silence, give him no rest, until 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 public 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 council; and receiving them, delivereth them wherever he cometh. And what was his aim therein? why, that the Churches might be settled, might be established.  
Quest. But what establishment was it that Paul here principally 
1 Tim. 1. 19 3. 9 4. 1.  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 
Cujus unicum fundamentum est fides, Calv. ad loc.  put for the whole Religion of God: Calvin gives a reason for it, viz. because Faith in Christ is the foundation and groundwork of all. And this it was that Paul's eye was here mainly upon; not so much the settling of an external Order in the Churches. This indeed he endeavoured, but (as Calvin saith of it) this was but veluti parergon, & acc●ss●●ium, 
Calv. ibid.  a thing which he undertook by the by, as being conducible and subservient to his main design, which was the Establishment of the Churches in the Faith.  

Observ.  As for external 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. 
Isa. 9 7.  To Order and to establish, speaking of the Church: But the kingdom 
〈◊〉.  of God is above it. Regnum Dei externo ordine altius est, ac praestantius. The Kingdom of God (saith Calvin) which con●isteth in the doctrine and practice o Faith and holiness,) it is a thing of a more transcendent and excellent nature, then external Order is Superioregradu loca●ur religio, & pietas. (So he goeth on,) Religion and true piety are to be looked on as things in a higher sphere, 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 ecclesiastical Church, I, and an integral one too) without Order, but not without Faith, the Doctrine and Profession of the 
Ecclesia per fidem haber suum statum essentialem; & per combinationem, Integralem. D. Ames. Med. Theol. l. 1. c. 33.  Faith, wherein lieth the essential State of a Church. Not to dwell upon it.  
Applic. learn we hence how to look upon these two, faith and order, viz. upon the one as the Mistress, the other as the handmaid; so they are, and so let us account of them; giving to each that respect which is due unto them: not preferring the handmaid before the Mistress, 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 heat. As for the faith; we have an express warrant for that, That ye contend earnestly for the 
Jud. v. 3.  faith, Jud. 3. I do not find the like for Order. However take heed, lest our over-eager contestations about the one, which is but the accessary, prove prejudicial and detrimental to the other, which is the principal. Let our first and main care be for the faith: so was Paul's here in the Text, he delivereth these Decrees for the regulating of the Churches in these external observances: wherefore? why, that they might be established in the faith: this was the pearl in his eye, the main thing which he aimed at. The other was only in order, in a way of subserviency unto this.  

Applic.  A pattern in special to the Ministers of the gospel, showing them what should be their main design in the course of their ministry, viz. to propagate the faith, to set up the true Religion of God, true piety, and godliness, faith and holiness in the hearts and lives of their people. As for matters of order, having just occasion, they may and aught to deal with them, that so they may approve themselves faithful Stewards, 
1 Cor. 4. 1, 2. Act. 20. 27.  not detaining any part of the truth, not s●unning to declare unto their people the whole council of God, (as Paul saith of himself, Act. 20.) But their main and principal work should be the establishing of the Churches in the faith: this is the main end of our ministry, so saith Paul of his Apostleship, Rom. 1. 5. We have received grace and Apostleship, 
Rom. 1. 5▪  (i. e. the grace or gift of Apostleship) for obedience to the faith among all Nations; i. e. that by his ministry the Gentiles might be brought to embrace the faith, the Doctrine of the gospel. The best service that the Ministers of Christ can do for their Lord and Master: hereby is his name exalted, hereby is his sceptre and kingdom advanced, hereby is he set up●n the Throne. It is a mistake, (but too common in the times) to think that the kingdom of Christ should consist either wholly or chiefly in the external polity and Government of the Church. No. our Saviour himself, Lack. 17. teacheth the Pharisees to entertain higher thoughts and more sublime conceptions, touching 
I ●k. 17. v. 20, 21.  his kingdom, telling them first, that the kingdom of God cometh 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 garb that it hath; or (as others) it doth not consist in external observation. 
Vers. 21. Vid. Bez. ad Loc.  Then, that it is aliquid intus, The kingdom of God is within you, i. e. (as it is commonly expounded) in your hearts and souls, which 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 kingdom of God and of Christ is chiefly spiritual and inward, a Government exercised in the hearts and souls of men, where Christ setteth up his throne, his sceptre, 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 external 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 Cardinal business, the main 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 soulsaving Ordinances, wherein the Doctrine of faith is held forth with power and efficacy, Word and Sacraments. No, let your main care (my brethren) be for the faith, the gospel of life and salvation, that you may, established in that, growing 
2 Pet. v. last.  up in that, Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, (saith St. Peter) in the speculative and experimental knowledge 
1 Pet. 5. 9  of Jesus Christ. This is the knowledge which must and wilestablish you; be ye 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, (a● St. Paul pr●sseth i● upon his Ephesians) tossed to and fro, and 
Eph. 4. 14.  carried about with every wind of Doctrine, by the slight of men, and cunning craftiness of them which lie in wait 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 F●●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 special 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 
Calv. ad Loc.  words, upon Paul and Silas coming to the Churches, and bestowing their labours upon them, Now were they established in the faith: where means of confirmation are wanting, there weakness and unsettledness are the more pardonable, rather to be pitied then censured; but where God doth send his servants, able & faithful instruments, who do put forth themselves in the use of all possible endeavours, for the settling and establishing of a people in the faith, here God expecteth from them growth and increase answerable.  
Applic. Take this truth home to yourselves, and make Application of it as you shall see occasion▪ I shall 〈…〉 to the second particular, the second fruit of the Apostles ind●avo●●s, and that is the church's Augmentation.  
And so were the Churches increased in number daily.] In 〈◊〉 it may be understood two ways, with reference either to Persons 〈◊〉 Churches, the number of persons was increased, or the number of Churches was increased.  

Observ.  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 hear of Churches multiplied after the same manner as the leaves and 
Mar. 14. 19  fishes in the gospel are said to have been 〈◊〉 frangendum▪ multiplied by breaking, by dividing; one Church broken into many, ●nd that through schisms 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 
Baal's trial of the ground of Separation. p. 261.  to be transplanted▪ in this case Ed●●●r● Co●●ni●m▪ to 〈◊〉 forth a colony, a Congregation, one or more to plant elsewhere, (as probably it was in the Church of Jerusalem) it may be both war●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 joining themselves to their Communion: So the original 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 shoots, 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 Jews, to which God made daily new additions, and those (some 
Act. 2. last. Act. 6. 7.  of them) wonderful ones, The Lord added to the Church daily such a● should be saved, Act. 2. The number of the Disciples multiplied in Jerusalem greatly, Acts 6. So was it now with the Churches of the Gentiles: Upon Paul's coming to them they also were multiplied and increased in number daily.  
Observ. A good and a blessed hearing, to hear of such a m●ltiplication, such an increase. It was the first blessing which God pronounced 
Gen. 1. 2●.  upon mankind, Cres●ite & 〈◊〉 Increase and multiply▪ a barren womb in itself is a curse, a fruitful one a blessing; and so is it with a barren and a fruitful Church. Where God giveth to a Church (as the Prophet threatens that he would do to Israel,) a miscarrying or 
H●●. 9 14.  barren▪ ●ombe, and dry breasts, so as there is no increase, this is a sad and omino●● judgement: whereas (on the other hand) to see the Churches fruitful, like the Sheep in the Ganticles, whereof every one is said 
Cant. 4. 2.  to bear twins, and none to be barren amongst them, all bringing forth children unto God, increasing in number daily; it is one of the greatest blessings that Earth can receive from Heaven.  

Applic.  Applic. And is it so? why then let all of us do what in us lieth to further this increase: taking heed of being any occasions of bl●dering it, whether by our scandals or divisions; both which oft times cause the church's womb to miscarry, by bringing an evil report upon the good ways of God, discouraging others from adventuring upon them, who, it may be, had some eye towards them. Taking heed of this, of being any ways accessary to the church's barrenness, do what we may to further her increase, every one in our places, Minister● 
〈◊〉 ●or▪ 4▪ 1●. ● Per. 1. 23.  in their places endeavouring as spiritual fathers to beget sons and daughters 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 I●●iah once did, Behold, Lord, here am I, and the children whom them haste given me. 
Isa. ●. 1●.  Magistrates in their places, showing themselves nursing fathers and nursing 
Isa. 49. 23. Gen. 30. 3.  mothers to the Church, so as upon their k●●es the Churches may bear children, (as Rachel once said of herself 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 fear of God, that so they may be true living members of the Church, not only like wooden legs or arms tied on to the body, having only an outward visible communion with the Church, but like natural members, they may be knit both to the head and body by joints and ligaments, 
Col. 2. 19  so as the Church may be increased with the increase of God. Private persons in their places, not only joining themselves to the true Churches of God, but endeavouring what in them lieth, to win and gain others, specially by their holy and exemplary conversation 
Mat. 5. ●.  and demeanour, Let your light so shine before men, that they seeing your good works, may glorify your heavenly father. glorify him, as by other ways▪ so by coming in and putting themselves under his government; to which purpose there is scarce any one means more effectually available, then for Christians to thrive and grow in grace. So much Master Calvin collects out of the Text from the connexion of these two together; 
Innuit quatenus side pr●ficiunt qui primi sunt vocati, plures ad Christum adducere. C●l. ad Loc.  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 special means to bring in others.  
Old members in a Church (it is a comparison which Ca●on giveth me the hint of) they are like old stands in a Coppice, or like old Vines or P●●tars, or the like trees, which being once throughly rooted themselves, they put forth many imps and young shoots 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 
Calv. ibid.  increased in number▪ A● s● propagi●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 cometh to pass. It is that which Paul telleth his C●rinthi●ns, concerning their forwardness in works of charity and mercy. Your zeal (saith he) hath 
2 Cor. 9 ●.  provoked ver● many. And so is it with faith and holiness. To be zealous in profession, and cons●ientious in practice▪ it is a most effectual 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 lieth, 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 remains now that we put them together, considering them jointly 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, merely by the delivery of these Decrees? Was this the proper and immediate cause of the church's 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 meats. Now (as the Apostle saith) The 
Heb. 13▪ 9  heart must be established with grace, not with meats: The proper and immediate instrumental cause of both these was Paul's 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 physic, however itself 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 means as shall be applied unto it, proper for that purpose. Even so was it here. The Churches being distempered, and out of course by reason of some jars and differences, which (no question) much obstructed and hindered the course of the Gospel, the Apostle by applying and ministering of this sovereign Remedy, a Recipe of synodical Decrees, he put them into such a temper, as that his ministry might take place with them, both for their confirmation and increase.  

Observ.  And of such use ecclesiastical 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 main obstruction and hindrance 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 we might but have the like proof of the former, of the sovereign virtue 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 success, that the Churches amongst us also should be established and increased. Otherwise it is but in vain to flatter ourselves. In an ordinary course this is the last Remedy. Where this avails not there is little hope. Where a college of physicians cannot master a disease, it is commonly accounted desperate. And therefore take we heed how we slight, much more oppose this way.  

Applic.  Take but this word of counsel, and I have done. In other matters I presume we would not be unwilling to be ordered by counsel, especially by the counsel of a council. (In the multitude of Counsellors there 
Prov. 11. 14.  is safety:) As in Military affairs by a council of war; in Maritime occasions by a council of seamen; in a Law case by a Bench of Lawyers; in a case of sickness by a college of physicians. And why then shall we so far lean unto our own understandings in matters of ecclesiastical concernment, (matters of Order) as not to harken to the consultations and determinations of a Religious and judicious Assembly? Of all ways (for my own part) I must profess, I know none so likely to heal our breaches, to compose our differences as this, and consequently to procure the church's establishment. Without counsel 
Prov. 15. 2●.  purposes are disappointed, but in the multitude of counsellors they are established (saith the wise man.) Thus were the Churches established here, viz. by the counsel of a C●●●cell. This was the apostolical way for the settling, establishing of unsettled, divided, distracted Churches. Take we heed then (I say) how we slight, much more oppose this way. What were this but (as it is said of Adultery) peccatum contra remedium, 〈…〉 against the Remedy? And let me add, the marst office that can possibly be done to the Church. For if this be the way to settle and establish it, (I beseech you mark it, and take it home with you) surely then all other opposite and contrary ways must needs be distractive and destructive, tending to nothing but unsettlement and confusion.  
A 〈◊〉 which I might make a further improvement of, by giving 〈…〉 a just charge against all those who endeavour what they can, in open or secret ways, to obstruct this way, by ca●ting in needless and groundless doubts and scruples into it, and unjust 〈◊〉 & asp●sions 
Compassionate Samaritan. Theotnak.  upon it, seeking thereby so far to distaste and disrelli●● it with the people, so to prejudicate them against the results not only of the present, but of all future counsels and Assemblies of this na●●re, (though never so regular) that whatever advices shall be propounded by them, be they never so wholesome, never so safe, never so sovereign, never so sacred, yet they shall be rejected eo nomine, because they come through their hands. Which, what is it, but (as I said before) as if one should assay to loathe a sick man of the medicine which should save his life, only because it is prescribed by such a physician, or prepared by such an Apothecary? But my aim hitherto hath been rather to inform you, then to inveigh against others. And therefore having now done what I projected and propounded when I first took the Text in hand, I shall commend it and you unto the God of 
Rom. 16. 25. 1. Pet. 5. 10, 11.  all grace, who is of power to make you perfect, establish, strengthens settle you; To him be Glory and Dominion for ever and ever. Amen.  
FINIS.   

ERRATA.  
PAg. 7. lin. 29. for confutation, read consultation. p. 12. l. 35. f. First, ●. i▪ c. p. 16. l. 18. f. ordering r. ordaining. l. ult. r. do. p. ● de▪ l▪ 13. for Obset. 〈◊〉 Obj●ct. p. 20. l. 6, f. blot r. bolt.