Читать книгу A Vindication of the Presbyteriall-Government and Ministry - Ministers and Elders of the London Provinciall Assembly - Страница 4

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THE externall Government and Discipline of Christ, (though it be not necessary to the being, yet it) is absolutely necessary to the well-being of a Church: So necessary, as that we cannot but be deeply affected with grief and sorrow, when we consider how long the through setling of it hath been delayed, (notwithstanding the Covenant we have taken, with hands lifted up to heaven, to endeavor a reformation in point of Discipline) and cannot but conceive it to be one chief reason of all the miseries that are now upon us; because those that have been in Authority amongst us, have laboured to build their own houses, and have suffered the house of God to lye waste. If Nehemiah sate down and wept, and mourned certain days, because the wall of Jerusalem was broken down, &c. Much more have we cause to mourn, that the wall of Zion is not yet reared up; for as a City without walls, a Sea without banks, a vineyard without a hedge, so is a Church without Discipline, and he that shall consider the multitude of Heresies and Blasphemies, the abundance of iniquities and abominations, that have crowded into the Church, whilest this wall hath been unbuilt, and this hedge unmade; cannot but take up the lamentation of David[4], though with a little difference,----Why hast thou suffered thy Vineyard to be without a hedge, so that all they which do passe by pluck her. The Boar out of the wood doth waste it, and the wild Beasts of the field devour it. Return, we beseech thee, O Lord of Hosts; look down from Heaven, and behold and visit this Vine, and the Vineyard which thy right hand hath planted, and the branch that thou madest strong for thy self, &c. And likewise to pray the prayer of the same Prophet in another place[5], Do good in thy good pleasure to Zion, and build thou the walls of Jerusalem.

The differences, we confess, about this wall, are very many, and so many, as that it would require a large Volume to treat of them; and it cannot be denyed, but these differences have been the great apple of strife for these many years: And although it be our design (as we have said) to heal and make up the breaches of this wofully divided Church, and not to widen and increase them; yet notwithstanding, we cannot without prejudice to the truth, to our selves, and to our respective Congregations, but give the world some short account of two opinions about Church-Government.

There are some, that although they have taken a Covenant, to endeavour the Reformation of the Church in Discipline, according to the Word, yet are not afraid to say; That there is no particular Church-Government set down in the Word; that the Christian Magistrate is the Fountain of all Church-power, and that to assert a jus divinum of Church-Government, is destructive to all political Government. Now though this Opinion prevail much withState-Divines, and with Christians that study worldly-policy, more then Scripture simplicity; And though it be likely (if God prevent not) to swallow up in a short time, all other Opinions about Church Government: And though the asserting of a jus divinum in Church-Discipline, be with some men, the only heresie not to be tolerated, and more hated, then the abomination of desolation, standing in the holy place, was by the Jews; yet notwithstanding, we hold it our duties, especially in these times, to make it known to all our respective Congregations.

1. That Jesus Christ, as King and Head of his Church, hath appointed a particular Government in his Church.

2. That the Christian Magistrate, is not the originall of Church Government. Which two particulars, we shall endeavour with great brevity and perspicuity, to make out unto all unprejudiced Christians. And first.

1. That there is a particular Church-Government by divine right: not that we think, that every circumstance in Church Government is set down precisely in the Word, or is of divine right in a strict sence: But this we say, That the substantials and essentials, are recorded particularly in the Word by Christ, the King of his Church, and are unalterable by any State whatsoever; And that the circumstantials are set down under generall rules, sufficient for the ordering of them; and that therefore, even they also in a large sence may be said to be of a divine right. Now this we shall endeavour to prove by these ensuing Arguments.

1. From the fulness, and sufficiency of the Holy Scriptures. The Apostle Paul saith, that his first Epistle to Timothy[6], was written, To teach him how to behave himself in the house of God, which is the Church of the living God, the pillar and ground of truth. And in his second Epistle[7] he tels us; That the holy Scriptures are able to make the man of God perfect, throughly furnished unto all good works. Now to know how to govern the Church, is one of the great works that belong to the Minister: And therefore, to say, that this is not recorded in Scripture, is to make the holy Scripture a rule defective, and ineffectuall for the end for which it was written, and to cast a very great reproach and dishonour upon it. And surely, if some substantiall parts of Church-Government, are exprest in the Word (as few will deny) then (as we conceive) all of them of necessity must be expressed, or else the Word should not be able to attain its end; which to affirm, is no small errour: And for our parts, we cannot conceive any reason to induce us to believe, that the Holy Ghost should set down in the Word, some of the substantials of Church-Goverment, as binding and unalterable unto the end of the World, and leave other things as substantiall as they, arbitrary and alterable, according to the will and pleasure of the Christian Magistrate.

2. From the excellency of the Kingly Office of Jesus Christ; For Christ Jesus is the only King of his Church, governing it not only inwardly, and invisibly, by the working of his Spirit; but outwardly also, and visibly, as it is a visible, politicall, and ministeriall body, in which he hath appointed his own proper [8]Ambassadors, [9]Assemblies, [10]Lawes, [11]Ordinances, and [12]Censures, to be administred in his name, and according to his own way. As a King of this politicall and ministeriall Church, he breathed on his Disciples, and said, Receive the Holy Ghost, whose sins ye remit, they are remitted unto them; and whose sins ye retain, they are retained. As a King of this visible Church, he said unto his Apostles, All power is given to me in Heaven, and in Earth; Go ye therefore, and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you; and lo I am with you alway, even unto the end of the world. As a King of the same Church, he gave gifts to men, when he ascended up to heaven, [13]some to be Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers. As a King, he now sits at Gods right hand, and is made Head over all things to his Church; which Church is called the house of God; and who should appoint Orders for the Government of the House, but the Lord of the house? And to say, that he hath not ordained how his house should be governed, is [14]to make the Master less faithfull in his own house, then his Servant Moses was; which Church is Christs Vineyard, Christs Garden, and can we think Christ so negligent, as not to appoint a hedge to fence his Vineyard, and a wall to preserve his Garden? which Church is a spirituall Republique. And shall we deny that to Christ in the Government of his Kingdome, which we grant unto all Earthly Monarchs? Shall we say, That Christ hath ordained no Laws, by which his Kingdome shall be governed; no Censures, by which his rebellious subjects shall be punished; no Officers to dispence those censures? This is a high defamation to Jesus Christ, and his Kingly Office.

3. From the immediate, and proper end of Church Government, which is not only matter of order and decency, but spiritual and supernatural, being appointed for the [15]Edification of the body of Christ in grace unto glory; and more particularly, for the gaining of an offending brother unto repentance, and for the saving of his soul in the day of the Lord Jesus. Now this is a certain rule, whatsoever hath a spiritual efficacy, must of necessity have a divine originall; humane institutions can but produce humane effects: And therefore, seeing Church Government is designed for divine and supernaturall ends, it must of necessity, plead its originall from God himself.

4. We argue from an enumeration of the substantials of Church-Government. The Word of God declares unto us, That there are Church-officers, and who they are, viz., [16]Pastors and Teachers, [17]Ruling-Elders, and [18]Deacons; And how they are to be [19]qualified for, and [20]externally called unto their respective Offices, together with all the Ministerial duties in those Offices, by them to be performed respectively; as [21]publike prayer, the Ministry of the Word, [22]by reading and [23]preaching, the [24]blessing of the people in the name of the Lord, [25]Administration of the Sacraments, [26]Censures and [27]distribution of Alms. The Scripture also tells us of a [28]Church, consisting of no more then can conveniently meet in one place to partake in all the Ordinances of publike Worship: and of [29]a Church consisting of divers congregations. The Scripture also speaks of [30]Synods, with Ecclesiasticall Authority, together with the [31]subordination of the lesser, to the greater, and appeals thereunto. Now all these are the substantials of Church Government, and are sufficiently set down in the Word, as may partly appear by the quotations in the Margent, and shall further appear by what we shall say afterwards. And more then these, and such as are necessarily included in these, are not (as we humbly conceive) substantials in the outward Government of the Church. The rest are circumstantialls, for which Christ hath given general rules sufficient to direct the Church in the ordering of them, and from which therefore she may not depart. These rules are set down, 1 Cor. 14.26, 40. Let all things be done unto edifying, decently and in order, 1 Cor. 10.31, 32. Do all to the glory of God, &c. Rom. 14.19. Let us therefore follow after the things that make for peace, &c.

The second thing, which with the like brevity and perspicuity, we shall endeavour to evidence unto you, is, That the Christian Magistrate, is not the Fountain and Origin of Church-Government. The former assertion, gave unto God, the things which were Gods; and this doth not at all take away from Cæsar, the things that are Cæsars: For we freely acknowledg, that Magistracy is an Ordinance of God, appointed for the great good of mankind; so that, whoever are enemies to Magistracy, are enemies to mankind, and [32]to the revealed Will of God. We desire to hold up the honour and greatness, the power and authority of lawful Magistracy, against Papists, Anabaptists, and all others, that despise dominion, and speak evil of dignities. We say, that the Magistrate is, in a civil notion, the supream Governor in all causes Ecclesiastical; the [33]keeper of both tables; [34]the nursing father of the Church: [35]that it belongs to him, by his Political power, to reform the Church, when corrupted; to preserve it, when reformed; to suppresse blasphemy, idolatry, heresie, schisme, and prophanenesse, and whatsoever is contrary to godlinesse and sound doctrine; that the people under him, may lead a quiet life, in all godlinesse and honesty. [36]That he is sent of God for the punishment of evil doers (amongst which, are heretiques, as well as others, and therefore called evil workers; and heresies, evil deeds, Phil. 3.2. 2 ep. Joh. ver. 11.) and for the praise of them that do well. That he is the [37]Bishop of those things that are without the Church; as Constantine stiled himself. That to him belongs to punish Church-Officers, with civil punishments, when they abuse their power; and to give protection to the publique exercise of Church-Government, within his dominions.

But yet, notwithstanding all this, we affirm, That though the Magistrate be a nursing father of the Church, yet he is not the begetting father; That the Magistrate, as a Magistrate, is no Church-Officer, neither are the keyes of the Kingdom of heaven committed unto him. Neither did Christ ever say to the Kings of the Earth; whose sins you remit, shall be remitted; and whose sins you retain, shall be retained; and whatsoever you shall binde on earth, shall be bound in heaven; and whatsoever you shall loose on earth, shall be loosed in heaven. Neither is the offended brother directed to tell the civil Magistrate, but to tell the Church. Neither doth it belong to him to preach the Word, or to administer the Sacraments. Neither is he, as a Magistrate, seated by Christ in his Church, but is to be subject to the Church in all spiritual things, as a member thereof. Neither is it in his power to appoint what Government he please in the Church; no more then what Religion he please. And this we prove:

1. Because Jesus Christ (as hath been already shewed) hath appointed a particular Church-Government in his Word, to be observed by all Kingdoms and States immutably, and unalterably, for the substantials of it.

2. Because the Church of Christ had a Government within it self for 300 years before it had a Christian Magistrate. The Scripture tells us, that the Church, in the Apostles dayes, had power to meet for ordering Church-affairs, for excommunicating scandalous offenders, and obstinate heretiques. And this power was not derived to them, from the Magistrate, being then Heathen; nor were they Traytors and Rebels against the State, in challenging this power. And when the Magistrate, afterwards, became Christian, the Church did not lose that power which it had before, when he was heathen. For the truth is, when a heathen Magistrate becomes a Christian, he doth not acquire more Authority over the Church of Christ, then he had before, no more then a heathen husband converted, doth over his wife, which he married, when unconverted. A Magistrate, by becoming Christian, is better inabled to do service to Christ, and his right is sanctified to him; but his Authority is no greater then it was before.

3. Because the power of the Magistrate, in reference to the power of the Church, is not privative of the Churches power, but cumulative and additional. For if it were otherwise, then the condition of the Church should be worse under a Constantine, then under a Nero; under a Christian Magistrate, then under a Heathen; which is contrary to all those Scriptures, which tell us [38]what glorious advantages the Church should have, by the Magistrates becoming Christian; and that the Magistrate shall bring honour and glory to the new Jerusalem, and not take away that power that properly belongs to the new Jerusalem.

4. Because that this assertion, denyeth an intrinsecall power to the Church, to preserve it self in unity, to purge out spiritual defilements, and to take care for its own preservation against Church-destroying enemies, and iniquities; which makes the happinesse of the Church wholly to depend upon the civil Magistrate; and is contrary, not only to the nature of the Church[39], but of all other societies, which have a power within themselves, of self-preservation; and is contrary to the experience of former ages, which tell us, That the Church of Christ did flourish more in truth and holinesse, (though not in wealth and honours,) whilest it was under Heathen persecuting Emperours, then afterwards. From the Apostles, even unto the dregs of our time, the Church of Christ, both in its infancy and fuller growth, increased by persecutions, and was crowned by Martyrdoms: But after it had Christian Princes, indeed it was greater in power and riches, but lesse in piety, saith Jerome[40].

5. Because that this opinion, That the Magistrate is the Fountain of all Church-power, derives upon the Christian Magistrate most of that power, which the Pope did formerly most unjustly and tyrannically usurp over the Churches of Jesus Christ; and thereby makes the Christian Magistrate to become a Political Pope, and sets up a civil Antichrist instead of a spiritual, for one great part of Antichristianisme consisteth in the Popes making himself to be the Original of all spiritual jurisdiction.

And thus we have given you a short account of the first opinion; and we do beseech you, in the Name of our Lord Jesus Christ, that you would weigh what we have said, in the ballance of the Sanctuary; & that you would look upon Church-Government, as an Ordinance of God, flowing unto you in the bloud of Christ, and as part of his Kingly Office; That you would allow of no Church-officers, or Offices, that have not a divine stamp upon them, accounting them guilty of a spiritual Præmunire, that will undertake an office in the Church, if there cannot be shewed a Scripture-warrant for it; and that you would submit unto it for conscience sake.

The second opinion, is of those, that will confesse a particular Church-Government by divine right; but say, that this is not the Presbyteriall, but the Government commonly called Independent, or Congregationall: the truth is, There are four kinds of Church-Government which lay claim to a jus divinum; The Papal, Prelatical, Independent, and Presbyterial. The first of them was banished out of this Kingdom, by King Hen. the 8. The second of them, as it was used and practised in this land, is abjured by our Covenant. The great debate of these late years, hath been about the Presbyterial, and Independent Government. And though we do not intend at this time, to enter into a large dispute; yet we earnestly desire our Brethren, that differ from us only in point of Church-Government, to consider the wofull mischiefs, that have come upon the Churches of Christ in England, by their dividing, and separating from us: And that whilest we have been disputing what is that Government which Christ hath appointed in his Word, there are a prevailing party risen up, that will have no Government at all to be found in the Word: whilest we have been so long debating about the hedge, the wild Beasts have got in, and made spoyl of the Vineyard it self: Whilest we have been building the wall, others have been plucking down the house: Whilest we have been consulting about the Garment of Christ, others have taken advantage to deny the Divinity of Christ: Whilest we have been so tediously contending about Reforming of Churches, Ordination of Ministers; and purity of Ordinances, there are men risen up, that deny all Ministry, Ordinances, and Churches. And indeed, there is scarce any fundamental Doctrine in Christian Religion, but is now, not only called in question, but openly denyed by some, or other. And therefore, we do exhort our Brethren, in the name of our Lord Jesus Christ, that they would sadly lay to heart the unexpressible calamities, which are brought upon our Churches, by their dividing from us; and that they would study, for the time to come, all wayes of Union and Accommodation: And for our parts, we do here profess to all the World, that we are, have alwayes been, and through the grace of God, shall ever be willing to study to find out any Scripture way, wherein we may unite together with them, for the preservation of the Truths of Jesus Christ, the prevention of a toleration of Heresies and Blasphemies, and for the healing of the great scandal that is given to weak Christians, and wicked men, by our unhappy differences and divisions.

As for the Presbyterial Government it self, we may justly say of it, as the Jews did upon another occasion, [41]we know that every where it is spoken against; and that men deal with it, and Us that profess it, as the old persecutors dealt with the Christians; when they put them into Bear-skins, and then baited them with dogs; and as the Papists dealt with John Hus[42], when they pinned a paper, with the picture of red Devils, upon his head, and then exposed him to the laughter of the people. Some say, That it is a lordly, Domineering government; and that if we had our wills, we would lord it over the people of Christ, more then ever the Prelates did; and instead of one Bishop in a Diocess, we should have many hundreds. Others say, that it is a Tyrannical and cruel government, and if it were once established, it would fine and imprison all that would not yeeld to it. Others, that we require an Arbitrary power, and challenge an illimited jurisdiction. Others, that we have a design to free our selves from being under the power of the civil Magistrate. Others, that this government doth rob the Congregational Churches of their power and liberty, no lesse then Prelacy did, so that the Church in removing of Prelacy, changed not Dominium, but Dominum. Others, that we seek for unity, but neglect purity. Others accuse us, that we contend too earnestly for purity, because we will not admit men to the Sacrament, before they give an account to the Minister and Elders of their fitness thereunto. Others accuse us, for stamping a jus divinum upon our government; and others on the contrary, declaim against us, because we do not assert a jus divinum, but depend upon a jus humanum; depend more upon an Ordinance of Parliament for our establishment, then an Ordinance of God. Others exclaim against us, that we are now become the only troublers of Israel, and the only hinderers of a blessed and glorious Reformation; That we are pestilent fellowes, movers of sedition among the people, causers of the first war between King and Parliament, and of all the murders and blood-shedings, that have been in the Nation for these many years; That we were the Authors and abettors of that violence that was offered to the Parliament, July 6. 1647. That the Ministers of London are Pulpit-Incendiaries, and have separated their consecrated lungs, for Bellows, to blow up the fire of a second War the last year; that they were the bringers in of that numerous Army out of Scotland, to invade the Parliament and Army of England: Others say, that we are Apostatized from our principles, and are turned Malignants, that we that were once the great Parliament Assertors, are now become the only Parliament-Opposers. Lastly, that the Presbyterian Ministers seek their own private ease and interest, and not the things of Jesus Christ; That they are notorious hypocrites, Baals Priests, limbs of Antichrist. And that the only reason why they dislike, and expresse an unsatisfiednesse with these times, and the alterations therein made, is, because they fear, that their great Diana of tythes will be pulled down, and that their gains will be lesse, and their pains greater; and that they cannot lord it over their people, as they hoped to have done.

These are the Bear-skins in which we are put from day to day; these are the red Devils that are pinned upon us, to render our persons, Ministry, and Government odious unto the people. But our comfort is, that these accusations are meer calumnies and slanders, and that there is not the least shadow of reality or truth in them. And it is an evident token to us, that God hath some great work for us to do, because he suffers the red dragon to pour out such floods of reproaches upon us; and that our government is of Divine Original, because it is so much opposed, and that by all sorts of men, and that in contrary ways: some opposing it, because it seeks so much after purity of ordinances; others, because it seeks it not enough: some, because it layeth claim so much to a jus divinum; Others, because not enough.

We well remember, and are therein much comforted, what Tertullian saith; That that religion must needs be good which Nero persecuted; and what Spanhemius that late learned Professor of Leyden, in his history of the original, and progress of the Anabaptists of Germany, tells us, [43]That when God raised up Luther, Melancthon, Zuinglius, and divers other Worthies, to be the Reformers of his Church; At the same time, the enemy of mankind raised up the Anabaptists, to be the disturbers of his Church. That Thomas Muntzer their great Antesignanus, when he could not get Luther to joyn with him, but on the contrary was rebuked by him, and earnestly admonished not to disturb the publique peace, &c. He began to rise up, and thunder against Luther himself, crying out, that Luther was as much in fault, as the Pope of Rome; that it was true, the work of reformation was somewhat furthered by him, but left still infected with much leaven; yea that Luther was worse then the Pope, for that he had published only a carnall Gospel. And afterwards, When Luther, Melancthon, Zuinglius, Bullinger, Menius, Regius, and others, began, by writing, to defend both their own, and the cause of the Church of God, and to wipe off the blot that was cast as well upon themselves as upon the Gospel, by these Anabaptists; Muntzer and his confederates were the more enraged against them, crying out, That Luther, and those of his party, favoured nothing but the flesh, vaunting indeed, that they had cut off some of the leaves of Antichrist, but the tree, and the roots remained still untouched, which must also be cut down, and which cut down they would. And because they could finde nothing in the written Word, to defend their errours, and the tumults which they raised, they fly to revelations, and inspirations &c. Hereupon every Fish-monger begins to boast of the spirit, feign revelations after the example of Storch and Muntzer; The Pulpit is open to every Cobler or Tinker. They scoffed at the publique Sermons of the reformed, inveighed against the Lutherane Faith, as being void of good works, &c. Muntzer, the chiefe trumpet of these uproars, proclaims openly, that he was raised up by the command of God, for the punishment of wicked Princes, and altering of Politick government. His usual subscription to his letters was, Thomas Muntzer, the servant of God against the ungodly. What was the fatal end of this Muntzer, and of Iohn Becold the Taylor of Leyden, and of the rest of that crew; what prodigious opinions they held, he that will, may read them in the forementioned Author. There are two reasons have moved us to cite this story: First, to shew, That it is not unusual with God, when he raiseth up men faithful in their generation to reform his Church, to give way to the enemy of mankind, for the trial of his people, to raise up some men even amongst the Reformers themselves, that by spreading of errours and Heresies, and State-disturbing opinions, should endeavour to obstruct the Reformation so happily begun. Secondly, that in times of Reformation, it hath alwayes been the practice of the Ring-leaders of Errours and Heresies, to inveigh more bitterly, and write more railingly against the Reformers of the Church, and the Reformation by them indeavoured, then against the common adversary, both of themselves, of the Reformers, and of the Reformation. And this is our lot and portion at this day.

But yet, notwithstanding all this, we hope, that if this Presbyteriall Government, so much opposed both by Malignants, and Sectaries of all sorts, were once presented unto our congregations in its true and native colours, it would be embraced by all that fear God amongst us; and that we might say of it, as once it was said of Socrates, That all that knew him, loved him; and the reason why any did not love him, was only because they did not know him. And we likewise hope, that if we shall fully answer the accusations that are brought against us, in the bitter and lying pamphlets of this licentious age, that then our persons also shall stand right in the hearts and consciences of all that truly fear God within this Kingdome. Give us leave, therefore to undertake these two things.

First, To represent the Presbyteriall-Government before you, in its true beauty and excellency.

Secondly, To vindicate our persons from the slanders and cruell reproaches that are cast upon them.

1. For the Vindication of our Government, and therein the undeceiving of our people, who look upon it; as it is misrepresented unto them, by those that are enemies unto Us, Them, and the Government, we shall offer briefly these ensuing particulars.

1. That the Presbyteriall-Government is a Government that hath been the fruit of the prayers of many thousands of godly people in England, in Queen Elizabeth's, and King Iames his dayes: There were many knowing Christians, and faithfull Ministers, that made it their frequent prayer, that God would reform England in Discipline, as he had done in Doctrine; and the Discipline then they prayed for, and many suffered for, was the Presbyterian; as appears by the books written in those days[44]. And shall we now despise that mercy that comes swimming to us in the prayers of so many thousand Saints?

2. Though the Presbyterian-Government (for the practice of it) be new and strange to us in England, yet it is not new.

First, To the Churches of Christ in other Countries: For most of those places that did thrust out the Popish Religion, and Government, did receive in the Protestant Religion, and Presbyterial-Government. It is not new to the Protestant Reformed Churches in France, Scotland, Netherlands, and Geneva, and divers other places, who have had comfortable experience of this Government, and have enjoyed a great deal of liberty, verity, piety, unity, and prosperity under it: And (which we desire all our respective Congregations seriously to consider) therefore it is (as we humbly conceive) that the framers of our National Covenant did put in these words, And the example of the best Reformed Churches, into the first Article of the Covenant, that thereby they might hint unto us, what that Government was, which is neerest the Word, even that which is now practised in the best Reformed Churches.

2. To the Word of God; but is there to be found in all the substantials of it, as we have briefly shewed already, and some of our own Brethren Ministers of this City, have made to appear at large, in a Book, entituled, The divine Right of the Presbyterial Government. We shall speak a little more to three of the forementioned Substantials of Church-Government: And shall prove,

1. That the Scripture holds forth a Church, consisting of divers Congregations.

2. Synods with Ecclesiastical Authority.

3. Subordination of Congregations unto Synods, together with Appeals thereunto.

1. That the Scripture holds forth a Church consisting of divers Congregations. Such a Church was

The Church of Jerusalem; as appears,

1. By the Multitude of Believers, both before, and after the dispersion (mentioned, Act. 8.1.) Act. 2.41, 46, 47. Act. 4.4. Act. 5.14. Act. 6.1, 7. Act. 9.31. Act. 12.24. Act. 21.20.

2. By the many Apostles, and other Preachers in the Church of Jerusalem: If there were but one Congregation there, each Apostle preached but seldom, which will not consist with Act. 6.2.

3. The diversity of Languages amongst the Believers, mentioned both in the second and sixt Chapters of the Acts, doth argue more Congregations then one in that Church.

All which, are fully and largely handled by the Reverend Assembly of Divines in a book of theirs, printed by Authority of Parliament.

2. That the Scripture speaks of Synods with Ecclesiastical Authority, this is evident from Act. 15. in which Chapter, two things are to be observed:

1. That the Apostles in that Meeting, did not act as Apostles with infallible authority, but as Elders, in such a way as makes that Meeting, a pattern for ordinary Synods.

For the proof of this, we offer these reasons.

1. Because Paul and Barnabas did willingly submit to be sent from Antioch to Jerusalem, which they needed not have done (one of them at least being an Apostle) nor could have done, had they acted as Apostles, and not as Members, for that time, of the Presbytery of Antioch, Act. 15.2.

2. Because Paul and Barnabas were sent not only to the Apostles at Jerusalem, but to the Apostles and Elders, which at that time were not a few (the Believers in Jerusalem being many thousands) which proves, that they sent not unto the Apostles as extraordinary and infallible (for then what need the advice of the Elders?) but as wise and holy Guides of the Church, who might not only relieve them by some wise counsel, but also set a president unto succeeding Ages, how Errours and Dissentions in the Church might be removed and healed; as Mr. Cotton observes, in his book of the Keyes, &c. pag. 23.