pervert this place yet that is no prejudice to our and others right use of it as I shewed before * Pag. 35.36 touching the like exception about Deut. 17. How can I be sayd to misapply this place as the Papists have done seeing I doe not apply it in such sort as they have done either to derogate from the certainty of the doctrine preached by Paul and Barnabas which their opinion noted in those very words of the Rhemists which he cites I have * Pag. 70 before rejected or to prove that Councels have absolute authority and that their decrees are infallible which errour of theirs I have in like manner disclaimed both in my (m) Ans to W. B. p. 89. former writing and at the very * Pag. 29. p. 6 67. See before p. 63 64 65. first entrance into this Dispute In a word seeing I have applyed this place no otherwise then other Orthodox Divines have done before me it is needles to insist further upon this matter CHAP. V. An Answer to the Allegations of Mr Davenport touching the Authority of Synods HAving searched through Mr Day his book for some speciall Arguments from the Scripture to shew the undue power of Classes and Synods whereof he with others doth accuse them I doe therein finde my self deceived and frustrate of my expectation He speaks oft of the warrant of the word but he brings it not where and when it most concerned him I finde onely in one piece of a leafe (a) Apol. reply p. 236. a few testimonies of Scripture but so loosely and ambiguously noted without framing any Argument from them or without applying them directly to the Question that men hardly can guesse at his meaning I finde also the most of the very same testimonies first alledged by Mr Canne before Mr D. his book came forth and by him framed into Arguments and therefore in answer to Mr Can. I shall speak something of them in the next Chapter That which he doth most largely insist upon is the writing and testimonies of men and of these he sayth (b) Ibid. p. 238. I will not stand to give a Catalogue of their names though I might be plentifull therein but will content my self with the three Writers of this kinde whom the Answerer pretended in conference with me to make for him and I shall shew them to be strongly against him Mr Cartwright and Mr Fenner and Mr Parker men of our owne nation SECT I. His Allegation of Mr Cartwright answered FOr Mr Cartwright His owne words undivided are these (c) T. C. ◠Reply p. 49 2 edit And if it should happē which may come to passe that any Church should desire or choose or consent upon by the most part some that is unmeet either for doctrine or manners then the Ministers and Elders of the other Churches round about should advertise first and afterward as occasion should serve sharply severely charge that they forbeare such election or if it be made that they confirme it not by suffering him to exercise any ministerie And if either the Churches round about doe faile of this duety or the Church which is admonished rest not in their Admonition then to bring it to the next Synode and if it rest not therein then the Prince or Magistrate which must see that nothing in the Churches be disorderly and wickedly done ought to drive that Church from that election to another which is convenient Now upon these words Mr Dav. without any just explication or further declaration thereof makes this bold and unreasonable conclusion (d) Apol. reply p. 47. Thus Mr Cartwright So that in his judgement other Churches have no power of hindring a faulty election but by admonition which power every Christian hath in another for his good But that Mr Cartw. giveth more power unto the Churches and Synod then that which every Christian hath more then the power of admonition onely it appeareth thus I. He doth in this place manifestly distinguish betwixt admonition a charge or commandement which implyes a greater power and authority when as he sayth of the Classis or of the Ministers and Elders of the Churches round about that they should advertise first which notes their admonition and afterward sharply severely charge which implyes a commandement and authority therein Therefore in Scripture one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is usually and indifferently translated either to charge or command Matt. 10.5 Luk. 8.29 Act. 1.4 4.18 5.28 1. Tim. 4.11 with Luk. 5.14 8.56 1. Tim. 1.18 5.7 6.13 17. thereby to expresse a speciall authoritie of such as use the same And the propriety of this word is thus declared by Mr Cartwr himself when expounding those words of Paul 1. Tim. 6.13 he saith (e) T. C. 1 Rep. p. 177. It is to be noted that he saith I denounce or I charge he doth not say I exhort or give counsell leaving it to the liberty of Timothie And thus here we are in like manner to understand him when he tells how a Classis of Ministers and Elders were sharply and severely to charge a Church that they used an authority more then of exhorting or admonishing and counselling so that the matter was not left in the liberty of them that were so charged II. He proceeds further and after both admonition and a severe charge or prohibition he shewes that the Classis hath yet more to doe in this busines if their charge be not regarded in respect of the unlawfull election viz. that they confirme it not by suffering him to exercise any ministery Whereas ordinarily Ministers newly elected are confirmed and ordained by imposition of hands by some Ministers of the Churches neere unto them this Mr Cartwr would have to be denyed unto him And this denyall of his ordination after his election is to be esteemed a kinde of censure in some sort proportionable to the deposition of a Minister already confirmed seeing keeping out or casting out from the Ministery are actions of like nature And this is that which Mr Fenner who was well acquainted with the meaning of Mr Cartwr in these things poynteth at when speaking of a controversy rising in a Church about the calling of a Minister he saith (f) S. Theol. l. 7. c. 2. p. 244. that the cause is to be referred unto the judges whom it concerneth and who are after mentioned that they may eyther ratify the election or make it frustrate Now in the Ecclesiasticall politie these judges are no other then Classes or Synods whereof he afterward speakes and this their abrogating and making voyd an unlawfull election is a power more then simple admonition III. Whereas Mr Cartwr here saith that if either the Churches round about doe faile of this duety or the Church which is admonished rest not therein then to bring it to the next Synod c. hereupon (g) Def. of Answ to Admon p.
in confounding lawes and orders by translating the word leges orders when he should have translated it lawes according to the right and proper signification thereof If he had disliked Mr F. for using the word leges or lawes and would correct it by putting in the word orders this was more then an exact and faithfull Translatour might doe He should rather have translated the word truely according to the right signification and then have given warning to the Reader touching the fault of Mr Fenner in the ill confounding of lawes and orders and putting one for the other After these unfaithfull omissions and mistranslations Mr Dav. hath not bene afraid to say confidently of himself Thus have I faithfully translated the words of this eminent light in his time Mr Dudley Fenner who was joyned with Mr Cartwright c. To his commendation of him I doe willingly assent he was indeed an eminent light and why then hath Mr Dav. gone about to obscure his light by depraving his testimony and labouring to put this bright-burning candle under a bushell that men should not see his light Whether he make strongly for him or against me let others judge III. Moreover after these omissions and mistranslations come we to consider his miscollections from him which without any just deduction or inference upon the lame and imperfect recitall of his words he thus propoundeth (e) Ibidē The Reader may see how he leaveth the wholl power of jurisdiction in the particular Church c. How untrue this is it may appeare I. By Mr F. his alledging those (f) S. Theo. l. 7. p. 276. Scriptures Deut. 17.9 with 2. Chron. 19.8 11. Matt. 18.18 1. Tim. 4.14 to shew what authority there is in a Classis or Synod comprehended by him under that generall definition of a Presbyterie as well as the Eldership of a particular Church thereby he confesseth that there is a power of judgement censure and jurisdiction in Synods because those testimonies of Scripture speak of such jurisdiction and judgement of binding and loosing of imposition of hands or ordination c. II. Though Mr F. speaking of excommunication and absolution from it sayth that they are to be done in the assembly by the authority of the whole Church which last words Mr D. for speciall observation causeth to be printed in great capitall letters yet this doth not prove that he left the whole power of jurisdiction in the particular Church seeing in the same (g) Pa. 277 place speaking of Ecclesiasticall judgements administred by the Synod or Presbytery in deciding of doubts he saith also etsi authoritas communis sit ministris tamen sententiam dicendi eam exponendi maxima facienda potestas that is though the authority be common yet the greatest power of giving sentence and declaring it is to be yeelded unto the Ministers Therefore did he not leave the whole power of jurisdiction in a particular Church III. Mr F. a little after againe speaking of Ecclesiasticall judgements and censures and still of administring them by the Ecclesiasticall Senate or Presbytery which contained the Synod as well as a particular Eldership he sayth of them (h) Ibidē In quibus per omnes Ecclesias summa Ecclesiastica potestas Presbyterio demandata est that is In which throughout all Churches the highest or chiefest Ecclesiasticall authority is committed to the Presbytery And hereby also it appeares that he did not leave the whole power of jurisdiction in a particular Church But these passages Mr D. omitted when he translated other parts of the same periods He thought it not to be for his advantage to have his Reader take knowledge of them IV. Whereas Mr F. requireth that in matters of greatest moment after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fore-consultation of the Presbytery comprehending both Classis and particular Eldership their counsels be told unto the Church that thing ordinarily is thus performed in these Reformed Churches viz. after that in the Classicall assembly of Ministers and Elders it hath bene found just and requisite that any persons should be excommunicated or any Ministers called these censures and elections are then first solemnely propounded unto the particular Church whom these things specially concerne and so accomplished with their consent and not otherwise if the greater part of the Church dissent and allow not the excommunication or election then for the avoyding of strife the matter is againe referred ad majorem Senatum unto a greater Ecclesiastical Senate Classis or Synod to judge thereof and to compose the dissention V. Mr F. in the same chapter (i) Pag. 278 279. shewes from the Scriptures that in these Presbyteriall assemblies there ought to be a mutuall office performed in the same in speciall manner towards one another not onely for counsels but also for the censures of such as are members of those assemblies And this is also agreeable to the order prescribed both in the (k) Kercken-Ordeninge Art 43. Nationall Synod at Dort and in divers others for the censure of such faults as are committed in those meetings or by contempt of the admonitions of inferiour assemblies Hereby also it appeares that he allowed an Ecclesiasticall jurisdiction in Synods and Classes and did not limit all jurisdiction unto a particular Church VI. After Mr F. had spoken in generall both of the Presbytery of one and of many Churches joyntly together then he comes to speak of each of them severally and there againe speaking of the Presbytery of many Churches that is of Classes and Synods he saith (l) S. Theol. l. 7. p. 280. Hic autem leges Ecclesiasticae condendae sunt Here are Ecclesiasticall lawes to be made This was a power of jurisdiction more then of admonition or counsell This Mr D. passeth over also it was no pollicy for him to draw collections from such testimonies VII That one testimony of Scripture which Mr F. oft (m) Ibid. p. 280 281. alledgeth 2. Cor. 8.19 23. not to speak of others alledged with it is an evidence of the authority of Synods It is there specifyed that the brother who was chosen to be a messenger of the Churches was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elected by saffrages now this election was an act of authority exercised by sundry Churches in one businesse touching one person and hence it appeareth that a combination of Churches may exercise jurisdiction together touching such as are no peculiar members of one particular Church And if such election may be made by many Churches then may censures be decreed by many Churches together as occasion requires Lastly Mr F. having spoken of the first part of Ecclesiasticall politie touching such as administer the same both by a simple and compound office in the Presbytery both of one or more Churches in Synods or Generall Councils he comes at last to speak of the duety of the Saints other members of the Church which are not promoted unto any Ecclesiasticall office and (n)
some redresse (d) Esth 7.4 I crave leave therfore to suggest a few of the wofull fruits †sad consequents of Prelaticall proceedings * Sad consequents of Prelacy For evē hence it is come to passe that I. Some well affected Parents have beene discouraged from training up their hopefull sonnes in such learning as should fit to the Ministery II. Some conscientious yong men having attained to a good degree of learning have diverted applied their studies otherwaies III. Some in the Ministery concerning the faith have made shipwrack or schismed dangerously entertaining unsoūd unwarrantable opinions courses turning to be Anabaptists Separatists Semi-separatists c. and others become licentious or meerly formall and careles in the execution of their calling IV. Some of the (e) 2. Pet. 2.2 people have follovved their pernicious deceivable waies of Anabaptisme Separation Independēcy Popularity Profanesse by reason of whom the way of trueth is evill spoken of (f) Hos 4.9 Like Priest like People V. But behold greater scandals thē these for hence (g) Ezek. 8.3 the image of jealousy which provoketh to jealousy even (h) 2. Thes 2.7 the Mystery of iniquity hath beene more bold to lift up the head (i) Ezek. 8.12 16. chambers of imagery have beene raised at the upper end of Chācels Altars placed theron and worship directed towards the East VI. Hence * In the yeere 16 17. D. Mortō B. of Chester framed the directions for the first liberty grāted to sports on the Lords day at the same time he soe eagerly prosecuted the Non-conformists about Ceremonies a wide gap hath beene opened to Libertinisme in the audacious profanation of the Lords day grosse contempt of the faithfull ministery scorning at the performances of family duties bolstring of ignorance the stepdame of devotiō countenancing of Wakes Rush-bearings Mixt-dancings May-poles Beare-beatings Stage-playes Revellings Healthings all manner of the like disordered courses with a censuring all strictnes in religion circumspect walking to be foolish precisenes Puritanisme VII Hence have followed those irregular confusions in the popular and independent governmēt of the Brownistically affected breaking in pieces againe and againe to their great reproch yet discovering therby that their (k) Act. 5.38 nevv way is not of God sith it doeth daily come to nought by their owne disuniting and unchurching of themselves viii (l) Iudg. 5.15 Hence have risen those great thoughts of heart amongst brethrē occasioning bitter contentions fruitles janglings censorious words tart galling writings alienation of affections strangenes of countenance breach of Christian fellowship interruption of prayers neglect of necessary mutual offices ix Yea hence doubtles hath issued as from the proper originall that unworthy Remonstrance against Presbytery represented to the house of Peers from divers Noblemen and Gentlemē of Cheshire as appeareth by a printed booke under the name of Sir Thomas Aston Baronet 1641. The greivous scādal offence wherof may in some part be evinced by these short animadversions following Animadversions on the Cheshire Remonstrance I. The title of it A Remonstrance against Presbytery ANIMADVERS Of the title the same may be said which was observed Declaration against Vorstius by the great wise king Iames of famous memory touching the title of Bertius his booke de apostasia sanctorum viz. The title only were enough to make it worthy the fire Because I. The holy Scripture approveth of Presbytery as a divine ordināce both for the (m) 1. Tim. 4.14 impositiō of hands also for (n) 1. Tim. 5.17 the exercise of rule government II. Presbytery is established in the neighbour Reformed Churches which are precious in the eyes of the Lord of all well-affected to the reformed religiō in England III. Prelaticall men are not wont in their writings to contradict it simply How commeth it then to passe that some in Cheshire (o) Numb 12.8 are not afraid to speake against Presbytery II. The pretended occasion of the Remonstrance against Presbytery alledged by the contriver subscribers is A Petition Positions preached at Chester Knutesford annexed to the Remonstrance ANIMADV The occasion of the suggested pretence is but a meere pretence having noe just ground at all For I. Neither the Petition nor Positions anexed to the Remonstrance doe seeke for * Presbyterian discipline mentioned in the positions in greater characters seeme to be the words of Remōst not of the Preacher disaffected to Presbyterian government Presbytery but seeme rather to affect a popular government II. The Patrons of popular government contended for in the positions are for the most part either Separatists or Semi-separatists who are as opposite to Presbyteriall governmēt as they are to Prelacy as is well knowne to them that know them And therfore it behooveth Cheshire men to (p) Iohn 7.24 give righteous judgement when they take upon them to censure in-no-wise confound jumble together opiniōs defenders of them soe directly opposite For (q) 2. Cor. 5.10 we must all appeare at the tribunall of the (r) Gen. 18.25 righteous judge of all the world who will doe right III. REMONSTR taketh for granted that * Provinciall Diocesan B B. are to be understood by the Remonstr otherwise nothing is concluded Provinciall Diocesan Bishops are of Apostolicall institution (f) Philip. 1.1 1. Tim. 3.1 alledging in the margent two texts of Scripture for his proofe ANIMADV Neither of the texts alledged doe inferre an Apostolicall institution of Provinciall Diocesan Bishops For I. The originall words translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or Overseers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders are equivalent names of the same office are soe used in the (t) Act. 20.17 28. 1. Pet. 5.1 2. Scripture II. The pleaders for Hierarchie doe grant that Bishops and Presbyters in Scripture phrase are the same III. The text in the Epist to Phil. 1.1 mentioneth Bishops in the plurall number that is such officers as did oversee the Church at Philippi not a Bishop alone superiour to other officers in degree or government according to the opiniō of Hierarchicall men (v) 3. Iohn 9. affecting preeminence IV. The text in 1. Tim. 3.1 mentioneth also office as well as Bishop which office is described in the (x) 1. Tim. 3.2 3 4 5 6 7. subsequent verses to be the office of the Presbyter And this may appeare further by comparing therwith the (y) Tit. 1.5 6 7. Epist to Titus V. It is good to be wise according to sobriety in understanding some things in (z) 2. Pet. 3.16 Pauls Epistles other Scriptures lest for wāt of learning stability they be wrested to destruction This is an usefull item for Cheshire men others also IV. REMONSTR commendeth Bishops that they were the great lights of the Churches and Martyrs in primitive times ANIMADV
Sabbath bestowing it wholly in divine and religious exercises resorting (k) Ib. cap. 3. p. 54. 72 73. foure times a day to the publick assemblies of Gods worship even in the Winter time and in Summer five times a day c. The bond of that perfection which they seek for and have in some measure attained unto seemes to be their combination in Synods and that unity therein whereupon they are denominate Their government and the fruits thereof have bene such that many of the speciall lights of Christendome since the time of Reformation have admited and commended the same and sundry of them have wished for the like Discipline and order in the Churches where they lived as appeares by the testimonies of Luther Melancthon Bucer Pet. Paulus Vergerius Beza Zanchius Olevian Vrsinus Chytraeus Pet. Martyr Calvin Polanus Bucholcerus which testimonies are (l) P. 106-122 affixed unto the end of that book of their Discipline Yea the printing of this book of their Discipline according to their cōmon order in such cases was not done without the (m) Pref. p. 8. 16. authority of a Synod namely of that which was celebrated at Lessna in Poland anno 1632. they being by the present troubles dispersed abroad into those parts Unto that which he had alledged out of the Bohemian Confession Mr Canne saith the Churches under the Palsgrave likewise consented and to this end he citeth their Publick Catechisme in the end of part 2. For answer hereunto 1. If these Churches consent unto that which the Bohemian Churches have professed then they doe not agree with Mr Can. as appeares by what hath bene sayd in the foregoing Answers 11. The place here alledged hath nothing touching the persons to whom the Keyes are given which is the thing for which it is produced it speakes onely of the use of the Keyes and the ordinary exercise of Discipline in the Church without restraining the same unto the sole jurisdiction of a particular Congregation or excluding the authority of Classes and Synods either for advise consent before hand or for the correcting of abuses committed in the administration of it And that the power of a superiour Ecclesiasticall judicatorie exercised in such cases is agreeable unto the doctrine and practise of the Churches in the Palatinate may appeare from the testimonies (n) P. 191.192.193 before noted out of Vrsinus Tossanus Paraeus Divines of speciall eminencie in those Churches III. Whereas it is sayd in this Catechisme (o) Qu. 85. concerning Ecclesiasticall discipline that offenders after other admonitions persisting in their errors and wickednes are to be made knowne unto the Church lest this should be understood of the whole multitude it is added presently or to them that are appoynted for that matter and purpose of the Church and if neither then they obey their admonition are of the same men by forbidding them the Sacraments shut out from the assembly of the Church c. The meaning is as it is explained (p) Explic. Catech. ad Qu. 85. by Vrsinus who also yeelded speciall help for the compiling of that Catechisme that when any is to be excommunicated the matter be first heard tryed and judged by the whole Presbyterie and that their judgement be approved by the Church that it be not undertaken by the private authoritie of one alone or of the Ministers alone This serves to justifie what we teach and practise and to condemne both the tyrannicall and popular courses of others IV. Moreover for the judgement and practise of the Churches in the Palatinate concerning the authority of Classes Synods which is the poynt in controversy it is to be observed that all the Ministers which according to order are there confirmed in the Ministerie are as a Jurie of so many sworne men bearing witnesse against the Independencie of Churches For at their ordination they doe not onely testify and promise by subscription and giving of of the hand but withall they doe binde themselves by a solemne oath among the rest (q) Churf Psaltz Kirchendi bestall punct Art 16. to obey the Politicall and Ecclesiasticall Lawes the Officers and Inspectors there appointed c. to referre or submit Church-affaires unto the Ecclesiasticall Senate set over them c. and also according to the appointment of their Inspector to frequent the Classicall assemblies in whatsoever place or quarter they are held willingly and freely to subject themselves unto the censure of their brethren to deale faithfully uprightly and quietly in their censures votes to doe nothing neither for feare nor favour of any but what they judge to be profitable for the edification of the Churches and Schooles The Confession of the Churches of Switserland or Helvetia is notably falsifyed by Mr C. They confesse in the place (r) Confes Helvet Art 16.17 alledged by him that the power of the Keyes ought to be committed unto select and fit persons either by divine or by certaine and required suffrage of the Church or by the sentence of those to whom the Church hath delegated this office in which latter disjunction omitted by Mr C. they acknowledge another Ecclesiasticall authority besides that of a particular Congregation about the election of Ministers And a little after (ſ) Art 19. this is further declared when they acknowledge that the faulty are to be admonished reprehended restrained and those that goe further astray by a godly agreement of such as be chosen out of the Ministers and Magistrates to be excluded by Discipline or punished by some other convenient meanes so long untill they may repent and be saved Such an Ecclesiasticall Senate it seemes was among them for the government of particular Churches And further the authority of Synods for such purpose is likewise specifyed and justifyed in the larger (t) Cap. 18. p. 63. Helvetian Confession Besides this we have a particular story hereof related by Walaeus out of Beza who recordes that (v) Ampt der Kerckēdien p. 214 out of Bez. Apol. pro Justif ex sola fide p. 263. c. when a controversy arose at Berne betwixt Huberus and Abrah Musculus the sonne of Wolfg. Musculus touching the doctrine of Praedestination the Rulers of Berne following the order of the Apostles did appoynt a Synod out of all the Classes within their jurisdiction who together with the help of other excellent Teachers called from Zurich Basel Schaphuysen and Geneva did take cognition of the differences and after due triall according to the word of God made a conclusion so that thereby the Churches were brought unto their former peace That which is next alledged by Mr C. from the Confession of the French (x) Art 30. Churches viz. the equality of all true Ministers and Churches so that none may arrogate dominion over another is not at all hindred by that authority which is exercised in Synods seeing all the particular Churches united in Synods are in like manner and equally
to assemble for to excommunicate him but not to heare him by the word convinced in the triall of his cause they may as well teach the people they are bound to come to eat the bread and wine in the Lords supper but not bound to heare the word teaching preparing them hereunto ANSVV. 1. In coming to the Lords supper every man is bound unto a speciall particular examination preparation of himself by his owne knowledge to convince judge himself 1. Cor. 11.28 31. but in coming to the excommunication of offendours a man may lawfully content himself with the testimony of others touching their conviction and so rest in the judgment of the Church Deut. 19.15 16 17. ch 17 8-13 neither doth the Scripture in any place require more of us 2. A man may be fitted prepared unto the Lords supper though he doe not heare the word of God taught and preached at the same time when he comes thereunto True faith repentance make men worthy lawfull communicants able to discerne the body of the Lord though by some meanes they be hindred from hearing the Word immediately before 1. Cor. 3.21 22. Ioh. 6.40 And therefore to follow you in your owne comparison as a man may lawfully come to the Lords supper though he have not heard the word before so may he lawfully come to the excommunication of a sinner and consent thereunto though he have not bene present at his conviction before but onely heare it testifyed by others 3. If you finde no difference but that men are alike bound to come to heare the examination conviction of offendours to come to the Lords supper why doe you not then censure those among you that after your Sermon ended doe depart when you enter upon these convictions disputations continuing sometimes untill eight nine or tenne a clock in the night as well as those that after Sermō should depart refuse to eat the Lords supper with you Doth not your owne conscience and practise reprove you in this poynt H. AINSVV. We doe so understand Gods law that when it commandeth us any thing it doth also command us to use all meanes for the right holy performance of it and all will be little enough ANSVV. Thus doe we also understand the Law but the Question is whether all the meanes for the right and holy performance of this judgement of excommunication cannot be used unlesse all the members of the Church be present at the conviction of the excommunicate The reader is to consider whether this be justly proved by you H. AINSVV. The people therefore that were bound to stone an Idolater in Israel were bound by that Law Thou shalt not slay the innocent Exod. 23.7 to looke that he were duely convicted of the crime ANSVV. But could not the people know that an Idolater were duely convicted unlesse they themselves were all present at his examination conviction By this kinde of reasoning 1. You condemne the just lawfull warre undertaken against the enimies of Church Common-wealth you might as well say that because no souldier may slay the innocent therefore every particular souldier is bound to be present in the assembly of the Rulers where the cause of the warre is tryed and there to heare the examinations convictions of the wrong-doers But how was this possible in Israel where so many hundred thousands were sometimes assembled together unto the warre 2. Chron. 13.2 3. c. or how should it now possibly be observed in our times how should private souldiers with good conscience goe into the field unlesse they may rest in the testimony of their Governours touching the cause of the warre 2. By that commandement Thou shalt not slay the innocent Exod. 23.7 those also are condemned that suffer the innocent to be slaine having authority power in their hands to hinder the same thus according to your reasoning the King or other supreme Magistrates of any country that should suffer any person to be slaine or punished within their dominions should be bound to be present at their examination conviction in like manner contrary to the liberty that God hath given unto Princes in appointing sending Governours for the punishment of evill doers 1. Pet. 2.13 14. And divers other the like unreasonable consequences would follow upon this manner of arguing H. AINSVV. And now by this law Be not partaker of other mens sinnes Keep thy selfe pure 1. Tim. 5.22 every soule that is bound to cast out a man condemned for heresy or other sinne is also bound to see him convicted lest Diotrephes cause to cast out faithfull brethren 3. Ioh. 9 10. ANSVV. 1. The errour of this collection applyed to the Question in hand appeareth by your owne practise when those members of your Church who having bene sick or absent while any person is condemned for heresy or other sinne doe yet upon the testimony of the Church reject him as an excommunicate and cast him out of their society Here you allow a rejection of offendours by such as have not bene present to see their conviction 11. Your errour in this allegation may likewise appeare in this that those who are excommunicate by one true Church are also to be rejected by other true Churches that have not bene present to see the conviction of such persons Luk. 10.16 Matt. 18.18 Ioh. 20.23 1. Cor. 5.3 2. Cor. 2.10 This shewes that a man may keep himselfe pure resting in the testimony of others and that the place 1. Tim. 5.22 is not to be applyed against them that doe upon the witnesse of a Church reject offendours 111. As for Diotrephes causing to cast out faithfull brethrē 1. There is no appearance in the text alledged 3. Ioh. 9 10. that this was done for want of the peoples presence his love of preheminence his tyranny might be exercised in their presence as well as in their absence 2. The reader is here to mark the contradiction of H. Barrow unto you and his further errour who will not have this casting out of the faithful by Diotrephes to be understood of excommunication (c) H. Barr. Refut of Giff. p. 165. nor to be meant of the abuse of any censure of the Church c. 3. For rash excommunications actuall casting out of brethren name any true Church where ever this sinne hath prevayled so notoriously as among yourselves and the Anabaptists where the popular order hath bene most in use If you looke upon all the Reformed Churches their practise where the people are not bound to be present at the conviction and examination of offendours I thinke your owne heart will tell you your mouth will acknowledge that the like rash unjust excommunications have not bene executed among them as among yourselves other Sects of Separatists that use the same manner of proceeding which you doe H. AINSVV. He that stands out to excommunication will commonly plead his cause
of H. C. it is testifyed that in the examination of an uncleane fact imputed unto him there were certaine men deputed to heare and examine the cause apart from the Congregation that the eares of women and children and of the whole multitude should not be offended therewith And why may you not now still by the like reason yeeld that the hearing and examining of offendours may be done apart by the Elders which are the Churches deputies thereunto as well as heretofore by some other deputies new chosen Touching the Scriptures alledged by you although that which is sayd already might serve for answer thereunto yet this in particular may be further considered As for 1. Cor. 5.4 there is not a word of the Churches meeting together to examine the fact of the incestuous person but onely of giving sentence after it was sufficiently knowne In Act. 14.27 we read that the Church was gathered together and so with us both on the Lords day and on one of the week dayes there is a gathering of the Church together What an idle thing is it to prove that there should be publick assemblies of the Church which none denyes But this place shewes not that the Church was gathered together to the publick examination of scandals to heare the proceedings against offendours according to the question in hand As for Act. 15.4 the receiving by the Church there mentioned doth not so much as shew that the Church was then gathered together The Church might be sayd to receive Paul Barnabas some others with them and to heare what things God had done by them though not in a publick assembly met together for that end even as the Church of Rome might be sayd to receive Phoebe Rom. 16.2 though not in a publick assembly Gaius might be sayd to be the host of the whole Church Rom. 16.23 consequently to receive the same though not gathered together at one time In Act. 15.30 Luke shewes that the Epistle of the Apostles was delivered to the multitude assembled at Antiochia So we read that the Epistle written to the Colossians was to be read in the Church of the Laodiceans Colos 4.16 So the letters and decrees of Princes States at this day are often times upon sundry occasions delivered and openly read to the multitude people in severall cities assembled and called together to heare the same even as these decrees of the Apostles and Elders were delivered in sundry places Act. 16.4 But doe these manner of assemblies prove that no cases of controversy scandall or sinne may be examined heard by the Rulers Governours without the presence of the people gathered together in such an assembly according to the question betwixt us How can such kinde of collections be ever justifyed by you That place Act. 21 18-22 is oft alledged by you to shew the peoples power while it is there sayd that the multitude must needes come together touching which words though neither the Syriack nor the Arabick versions of the New Testament have them though the want of these words from the text in this place is by (p) Inn. Annot in Arab transl in Act. 21.22 some learned men judged not to be unmeet yet will I not insist thereon But 1. to take the words as they are in the Greek the word (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated must needes doth not alwayes signify a duety to be done but sometimes onely a necessity of a thing comming to passe done by men though they ought not to doe it and so this very word is elswhere used by the Apostle when he saith there must be herefies 1. Cor. 11.19 shewing thereby the necessity of an event but not the duety of any person to doe that thing Neither doth any thing hinder but that the word here also in Act. 21. may be taken in like sense viz. that the multitude would needs come together though not bound by duety thereunto 2. Suppose that this comming together of the multitude was according to duety yet seing that both the occasion was extraordinary that also the forme of their comming together is not specifyed whether they were to come as hearers onely of Pauls doctrine or as judges in judiciall manner to examine him how can you now conclude from hence that all cases of controversy among brethren are ordinarily to be examined by the multitude of the Congregation in a publick assembly THE SECOND PART Touching The power of Classicall and Synodall Assemblies CHAP. I. The State of the Question and the importance thereof THe summe substance of the Discipline or Church-government appointed of God practised in the Reformed Churches consists chiefly in this that when as for the remooving of private offences private admonition in the first and second degree prevayles not or when as the offence is publick at first the matter be then brought unto the judgement of the Eldership and so that in weightier cases as receiving of members excommunication election deposition of Ministers c. nothing be concluded executed without the knowledge approbation of the Church likewise that in more weighty difficult cases as the aforenamed or the like the advise help and allowance of the Classis under which they stand and if need be of the Synod unto which the Classis is subordinate be sought rested in this in such manner that if any person eyther Minister Elder or any other even the least member of the Church doe finde any evill to be maintained either against faith or manners either by the Eldership or by the Congregation it is then lawfull for them for the redresse of such evill to repaire unto the Classis or Synod that by their authority sentence the offence may be censured the abuse reformed As the Eldership of a particular Church consists of Ministers Elders chosen out of the same so the Classis consists of many Ministers Elders sent from many Churches assembling together to heare determine the cases above written That the State of the Question may yet more clearly be understood it is to be remembred that in this combination of Classes and Synods I. The authority which they exercise is not absolute nor their decrees held to be infallible but to be examined by the word of God and not to be received further then they doe agree therewith And therefore also (a) Kerckē Ordeninge Synod Nat. Dordr art 31.36 there is liberty of appeale from them from the Classis to the Synod and from a Provinciall Synod to a Nationall II. The authority of Classes Synods is not Civill neither have they power to inflict Civill punishments they (b) Ibid. art 30. judge onely of Ecclesiasticall causes that in Ecclesiasticall manner using no other then spirituall censures III. In the Classicall union consociation of neighbour Churches (c) Ibid. art 84. no one Church hath any prerogative or power above another nor any
as may be and what help can they expect from the Magistrates which seek to expell them out of their territories III. Other Churches of Christ doe abide in such Popish countries where though they be tolerated to have their meetings as in many parts of France yet it would be in vaine for them to seek help of the Popish Governours that have dominion in some of the places where they have their abode IV. In these Vnited Provinces of the Netherlands where the Reformed Churches are maintained yet forasmuch as here is a toleration of many Sects and Religions and among the rest of the Brownists the Magistrates doe not use to judge their Ecclesiasticall controversies so afford no help unto those Sects in that kinde When did the Brownists ever seek any help from them to represse their contentions and schismes V. That or those Churches wich are secretly gathered in England according to the direction example of Mr Iacob doe they not altogether want the help of the Civill Magistrate in their controversies He prescribes this remedy (o) Necess of Reform p. 28. that if people in their Church-elections c. will presume to be unruly violent then the Princes next dwelling Officers of Justice may ought to make them keep peace quietnes But durst he or his in any of their contentions ever seek that remedy Lastly suppose that in every country the Magistrates did seek the wealth of Sion and did use their authority to correct and punish the disorders committed in true Churches yet would not this remedy be sufficient to humble obstinate offenders God having appointed other meanes of Spirituall censure as well as Civill punishmēt to work upon the consciences of sinners of which more is to be spoken hereafter The importance of this Question may further appeare unto us if we consider the manifold great offences scandals which many have the rather fallen into through their neglect contempt of Classes Synods and through want of that help which they might have obtained by them And this is most evident in the practise course of the Brownists In that infamous contentiō whē Francis Iohns the Pastour with his company did excommunicate not onely his brother George Iohnson a Preacher also but his owne father likewise Iohn Iohnson comming out of England for this purpose to make peace betwixt his two sonnes had they used the help of neighbour Churches permitted them to judge betwixt them it might have bene a meanes through Gods blessing to have preserved them from such extreme courses Hereof George Iohnson oft complaineth in his booke (p) Discourse of troubles c. p. 74. p. 38.39 41. they will not consent hereunto they will not be perswaded nor intreated to let the Reformed Churches heare try judge end the controversy between them and us And this is not the complaint of G. Iohnson alone but the Ministers both of the Dutch and French Churches in Amsterdam doe likewise give testimony thereof being deputed by the Elderships of both those Churches that upon the request of the father to see if they could procure Franc. Ioh. and the Elders of his Church to submit the controversy to their tryall judgement This appeares in the Testimony hereof given unto the father Iohn Iohns by the (q) Iohannes a Vinea Petrus Plancius Iacobus Arminius Simon Goulattius Ministers of these Churches in writing under their hands Yea further the Church of the Separation did so much abhorre to have their causes and affaires submitted unto any censure or judgement out of their owne Church that in the excommunication of the father an old man of 70. yeares that had undertaken so hard a journey as he confessed for the reconcilement of his sonnes sought such meanes from other Churches to end their strife this was set downe as one distinct speciall cause of his excommunication viz. for labouring to draw the Church into Antichristian bondage in the the judging the causes thereof This appeares in the Copy of his Excommunication delivered unto him subscribed by (r) Daniel Studley Stanshall Mercer two of their Elders in the name of their Church And since that time when the Brownists have so often schismed rent in the midst as in Mr Iohnson Mr Ainsworths division whē they separated one from the other when after the death of Mr Ainsworth that company rending againe in the midst one half followed Iohn de Cluse the other Mr Canne when after the death of Mr Robinson his company also rending in peeces they forsooke their old fellowship together when Mr Canne was first rashly elected a Minister by the Brownists when shortly after that election he was censured and deposed from his office by that half that rejected him renounced communion with him In all these the like controversies they wanted help durst not seek the benefit of Classicall Government nor submit their cause unto such an order of tryall and censure lest they should enthrall themselves in Antichristian bondage as they call it They that allow not Synods with authority to decide causes doe yet professe that they are to be approved embraced for counsell advise but it appeares by these other not unlike passages among those that are of the same opinion that they which deny the power of censure in Classes doe seldome enquire after their counsell And although the importance of this controversy doeth hereby appeare plainly enough yet doe we not hold the same to be so great as some of our opposites doe make it as if the essence of the Church our owne salvation depended hereupon Mr Canne calls it (ſ) Churches plea. p. 77. a matter of faith appertaining to life salvation Mr Iacob speaking of this particular Church wherein this single uncompounded policie is maintained saith (t) Necess of Reform p. 5. This onely ought to be allowed beleeved to be a true Church by all Christians and againe (v) Ibid. p. 6. This is the onely true visible Church of Christ having from him the spirituall power of order government in it self ordinarily The proper Ministers thereof are the onely true ordinary Ministers of Christ He saith further (x) The divine begin instit of Christs true visible Church pref The true forme indeed of Christs visible ministeriall Church is an Inward thing It is the Power of a single uncompounded spirituall politie He denyes the Profession of saving faith to be the essentiall forme and often inculcates that the forme essence nature constitution of the Church consists in that power of spirituall politie before rehearsed He complaines of them that doe not practise according to his rule saying (y) Ibid. pref These truly seeme to destroy the conscience faith of the people c. And he gives this exhortation that (z) Ibid. A. 4. All Christians every where ought to frame the visible Church where they
this Church that when any man had done any thing that they held for a fault that then the same was punished censured by the Elders of the Church according to the quality of the fault as it may appeare in S. Matthew ch 5.22 c. A little after he addes And if the fault were judged very great then the sentence of Excommunication was awarded by the same Elders as appeareth in S. Iohn cha 9.22 And this was the cause why our Saviour Christ spake so shortly of this matter in the 18. of S. Matthew without noting the circumstances more at large for that he spake of a thing which was well knowne and used amongst the Jewes whom he spake unto To the same purpose he writes in his answer to the Rhemists where speaking of the Governours of the Church which were set over every severall assembly in the time of the Law he saith (r) Confut. of Rhem. transl on Mat. 18.18 Those governing Elders are divers times in the story of the Gospell made mention of under the title of the Rulers of the Synagogue And this manner of government because it was to be translated unto the Church of Christ under the Gospell our Saviour by the order at that present used amongst the Jewes declared what after should be done in his Church Neither doth he speak these things touching the Elderships of particular Congregations onely but applyes the same unto Classicall Synodall Presbyteries also and doth allow of appeales unto them and thereby acknowledgeth a dependency of Churches mutually one upon another It is to be observed here sayth he (ſ) First Reply to D. Whitg p. 187. that both in this part of the Discipline viz. touching excommunication and also in all other parts of it as I have shewed as in harder and difficulter causes things were referred unto the Synods Provinciall Nationall or Generall as the case required so if the Elders of any Church shall determine any thing contrary to the word of God or inconveniently in any matter that falleth into their determination the parties which are greeved may have recourse for remedy unto the Elders and Pastours of divers Churches that is to say unto Synods of Shires or Dioceses or Provinces or Nations of as great or of as small compasse as shall be thought convenient by the Church according to the difficulty or weight of the matters which are in controversy Which meetings ought to be as often as can be conveniently not onely for the decision of such difficulties which the severall Presbyteries cannot so well judge of but also to the end that commō counsell might be takē for the best remedy of the vices or incommodities which either the Churches be in or in danger to be in And as those things which cannot be decided by the Eldership of the Churches are to be reserved unto the knowledge of some Synod of a Shire or Diocese so those which for their hardnes cannot be there decided must be brought into the Synodes of larger compasse as I shave shewed to have bene done in the Apostles times and in the Churches which followed them long after And thus it appeares that according to the order and practise of the Jewes under the Law he allowes and maintaines a liberty of appeales for parties greeved and a superiour judicatory above particular Churches an use of Synods not onely for counsell but for decision of controversies for censuring of offenders even unto excommunication according to divers instances thereof given by him in the precedent pages of which more is to be sayd hereafter Mr Traverse agreeth fully with the former and witnesseth plainly that the Rule of Christ Mat. 18. is no new rule but taken from the Jewish Policie and this both in respect of the persons judging called the Church and in respect of the censure sentence of excommunication there described For the first he sayth speaking of the assembly of Elders (t) Eccles Discipl p. 87. edit 1617. In Mat. 18. our Saviour calleth them by the name of the Church because they rule and governe Church matters under the name and authority of the Church So likewise the name of all the Assembly by Moses is given to the Elders of the Jewes that is to say unto certaine chosen picked out men who were assigned by all the Congregation to the government of the affaires Thus plainly it is taken in Numb 8. where the Lord appointeth the Congregation shall lay hands upon the Levites but I think no man will say this is to be understood of all the congregation that so many thousands should lay their hands upon them as are rehearsed then to have bene in the host of Israel but the Elders and Princes onely as Aben Ezra doth rightly interpret it Which is to be noted the rather because some will have the word of our Saviour to be expounded of all the Church whereas according to the manner of speaking which the Hebrewes use the Consistory or Councell of the Church is called the Church Where also it is to be observed that together with the name the thing it self is translated from the Jewes unto us that looke what a Councell the Jewes used for the government of the Church we ought to understand by this name that such a one is appoynted by our Saviour to be used in the Church Therefore in the same place he attributeth to this Councell the chief government of all Church matters that all such things as cannot otherwise be agreed and ended be at the last brought unto them and ended by their authority judgement As for the second the censures of the Church having spoken before of Suspension and proceeding to speak of Excommunication he saith (v) Ibid. p. 92. This part of Ecclesiasticall censure as also the first were translated unto us from the Jewes for the Church of Christ in all this matter of Discipline hath received all her lawes decrees from the Jewes for as it hath bene shewed before it is plaine manifest that our Saviour in Mat. 18.17 alluded to the manner of the Jewes because that otherwise his speech should have bene very obscure and such as no man had bene able to understand But this appeareth most manifestly by the excommunication of the blind man in the 9. of Iohn c. And further that which he sayth concerning the government of a particular Church he extends also unto the (x) Ibid. p. 98. Synods for the governing of more Churches of which there shall be more occasion to speake againe hereafter Mr Fenner in his Counterpoyson touching the certaine forme of Ecclesiasticall government declares himself to be of the same minde viz. that the Rule of Christ Mat. 18. is no new rule when as he writes (y) Part of a Register p. 479. Our Saviour Christ in setting downe the Ecclesiasticall Presbyterie speaketh according to the Iewes for otherwise the Apostles could not have understood him when he sayd Tell the Congregation or
no new rule in the new Testament when the like order was established for going first unto the Eldership and seeking redresse of evill by them Mr Ainsw acknowledgeth that (v) Ibid. p. 451. the keyes of the kingdome of heaven are in more speciall manner given unto them and therefore in speciall manner ought they to be told and spoken unto for the reformation of evils seeing they were to guide and goe before the people as in other affaires so in administring the censures of the Church therefore ordinarily matters were to be brought unto them before they were brought unto the whole Congregatiō 11. As it is the ordinance of God in the new Testament 1. Cor. 5. accordingly the practise of the Reformed Churches in these countries that the more weighty affaires censures of the Church should not be administred without knowledge and consent of the body of the Church so that none is either received for a member of the Church or cast out by excommunication but they doe first tell the Church even the whole Congregatiō is solemnely publickly acquainted therewith liberty granted unto them to shew their assent or dissent therein so Mr Ainsw himself acknowledgeth that there was a like order in the old Testament The Scriptures which he alledgeth and his manner of arguing from them doth import so much Of Israel he saith (x) Cōmun of S. c. 18. § 8. Vnto all every of the Israelites was commended the care observation of all Gods statutes that neither all nor any of them man nor woman nor familie nor tribe should forsake the Lord nor suffer among them any root to bring forth gall and wormwood c. Deut. 29.18 So of the multitude of beleevers and people in the new Testament he writes in like manner that (y) Ibid. § 9. they were willed to exhort and admonish each other even the Officers of the Churches c. and to look that no root of bitternes sprung up and troubled them c. Heb. 12.15 c. Againe he saith (z) Ibid. c. 18. § 8. Even the leprous unclean though the tryall of them apperteyned to the Priests Lev. 13. yet all the children of Israel were to look that such were removed out of the host yea the care of the Priests purity in their administration apperteyned to all the people Levit. 21.1 8 24. And long after both in counsels in the redressing of publick evils and trespasses all Israel indifferently had their hand and presence as the Scripture sheweth 2. Chron. 30.21 23. Ezra 10.1 9 12 c. Then presently he parallels the course of the Churches in the New Testament with this supposed practise in the Old saving The Churches in the Apostles dayes had also the like right and liberty for the multitudes of beleevers were both beholders and actors in the common affaires c. Afterwards againe speaking of the rules of admonition of the censures of the Church he saith (a) Ibid. c. 22. § 12 p. 449. The keeping of which rules belongeth to all the Saints as the commandement directed of old to the children of Israel Num. 5.2 Levit. 19.17 and in the new Testament to all the brethren Church doth shew Matt. 18.15 1. Cor. 5. And thus by his owne confession yea even according to his owne opinion in respect of the Churches power and the peoples right there was no new rule given by Christ in Mat. 18. Whereas it is objected that the Jewish Synedrion (b) H. Barr. Resut of Giff. p. 76. by the institution of God was merely Civill c. that (c) D. Bilsō perpet gov ch 4. p. 21. Moses appointed neither Iudges nor Elders in Citie or Synedrion but they were Magistrates to execute the judgements of the law had the sword to chastise the body and punish with death c. The errour of this assertion hath bene shewed (d) Pag. 34 35.41 before from the Scriptures Deut. 17. 2. Chron. 19. From these places is the distinction of Civill and Ecclesiasticall judgements maintained by many learned Writers as (e) Conf. with Hart c. 6. div 2. p. 203 204. D. Rainolds (f) First reply to D. Whitg p. 192. Secōd reply latter part p. 152.153 Mr Cartwright (g) Counterp in part of Regist p. 490.491 Mr Fenner and the (h) Ibid. p. 522. Defender of him and most largely by (i) Diss de Gub. Eccl. p. 59. c. G. Bucerus As for H. Barrow he sufficiently resutes himself when he acknowledgeth that the Priests did beare the charge and had the deciding of all Ecclesiasticall causes Numb 18. Deut. 17. This they could not doe without judging of them therefore it appeareth hence that they had a double Synedrion one Ecclesiasticall the other Civill CHAP. VI. The third Argument taken from the practise of the primitive Churches in the Apostles times OUr third Argument is taken from the practise of the primitive Christian Churches after the Ascension of Christ from which we reason on this manner That government of the Church which is commended unto us approved by the example of the Apostles and Apostolick Churches is worthily to be embraced of us But the government of the Church by Synods which besides their counsell and admonition doe also with authority judge and determine the weightiest causes and affaires of particular Churches is commended unto us as is above sayd Therefore c. The Assumption of this Argument is proved I. By that holy assembly or Synod which is recorded Act. 1 15-26 wherein there was not onely counsell given but also an exercise of Ecclesiasticall power authoritie and that in such a busines as was of great and rare importance in the choyse of a new Apostle This Assembly was not an ordinary Congregation or particular Church but it was a Synodicall assembly and performed such a work as did not belong unto any one particular Church This appeares divers wayes I. In respect of the persons of whom this Assembly did consist and these againe of two sorts First of Apostles who being such persons as were not tyed unto any particular Church but had an universall charge Matt. 28.19 Rom. 10.15 18. This commission was unto them as much as if they had had a speciall delegation from many or all Churches so that their presence and concurrence was sufficient to make this Assembly in some measure as a generall or universall Synod These eleven Apostles having also a peculiar charge to be at this time at Ierusalem the place of this Assembly and to tarry there for a while Luk. 24.49 Act. 1.4 were by divine direction brought unto this Synod Secondly for other persons the Disciples that were present at this Assembly it appeares they were from divers places some of them from Galilee as the brethren of Christ there mentioned Act. 1.14 with Mat. 13.55 56. how many of them were inhabitants of Ierusalem or Iudaea it is not specifyed
at home And in matters of judgement seeing justice is to be done to one person as well as to a multitude Ier. 21.12 22.3 Esa 58.6 Amos 5.12.24 therefore if one person think himself oppressed by a particular Church the liberty of appeale is not to be denyed him III. Whereas they say Hence our Divines teach c. whom do they meane by this phrase our Divines Doth W. B. mean the Arminian Divines unto whom he hath declined and is become one of their disciples Doth Mr C. mean the Divines of the Separation The communion of other Divines is renounced by them And these also are such that if a whole Church together should agree to referre their controversies unto the judgement of a Synod they hold it to be an Antichristian bondage Doe they mean Mr Parker whom they alledged immediately before and unto whom they seem to have reference by that ambiguous quotation so set downe in the margine as if it belonged unto that which went before Yet he is but one and none of theirs Mr Parker saith indeed * Pol. Eccl. p. 338. there that this delegation and power of delegating is not in one Bishop but in the Churches themselves He speakes of that communication of Churches when some deale with others concerning any Ecclesiasticall busines by sending their delegates or messengers unto them which power of sending delegates in Ecclesiasticall affaires he proves to be in the Church it self and not in any one Bishop in opposition unto the Hierarchy who will have such businesses to be done by themselves and in their owne name That which Mr Parker sayth is no way contrary unto the practise of the Classes and Synods where the Deputies and Delegates of the Churches appeare in the name of those severall Churches from which they are sent acknowledging the power of their delegation to be derived unto them from the same Mr C. and W. B. confound these two things which are to be distinguished viz. the dealing in Church affaires in the name of the Church which they onely are allowed to doe who are chosen of the Church and designed thereunto and the propounding of personall grievances in case of appeale or complaint touching any thing that is amisse which as we sayd before is free unto every Officer and member of the Church when he cannot otherwise be satisfyed he doing it still in his owne name Now both these may be understood by that their phrase of bringing things from one Congregation to another whereas Mr Parker meant onely the former as is plaine by his whole discourse in the place mentioned though Mr C. and W. B. would faine apply it unto the latter as appeares by the inference which thence they make against me But for this their opinion they cannot shew any one word of God nor any one Divine whereas I have the * Pag. 37.41 witnesse of both IV. Touching the accusation of me in particular that I have brought matters to the Classis without consent of the Consistory or any one of them c. how earnest soever they be both in the line and in the margine to load me with double rebuke yet their owne words fall upon them and while they seek to accuse they excuse me rather for if it be as they say then it appeares that the matter I took in hand was such as might stand firme upon tryall and examination by the Deputies Ministers and Elders of many Churches when as the contrary proceedings were all undone and came to nothing And yet it is also false which they say of the Churches consent the matter being never propounded unto the Church nor their consent required or asked notwithstanding all that was done by some particular persons The complaints and reproaches with which they make up their 6 Exception are not worth the answering The testimony of the English Church at Franekford is afterward to be considered I. CAN. VII The thing then and there concluded was divine Scripture imposed upon all other Churches of the Gentiles although they had no delegates there v. 22 28. ch 16.4 ANSVV. I. The Argument is not taken from the infallibility of trueth that was in the decrees of this Synod but from the order according to which they were made and the persons determining the things that were then and there concluded being such as did not all belong unto that particular Congregation where the controversy was raysed II. Though the decrees in that Synod were grounded upon the Scriptures as I granted * Pag. 66. before yet they could not be sayd to be divine Scripture untill they were by Luke recorded among the Acts of the Apostles neither was it manifest unto all that they were according to the Scriptures untill it was concluded in the Synod for els it had bene in vaine to have repaired thither for this resolution III. He that would seem to say * Pag. 69. before out of D. Whit. that this assembly did binde onely but in a speciall or particular meeting doth now acknowledge that the thing then and there concluded did binde all other Churches of the Gentiles being imposed upon them all to be observed by them It is true indeed that the decrees of this Synod were directed and delivered unto severall Churches of the Gentiles where the observation of them was judged to be necessary not onely because they were by infallible direction from the holy Ghost which reason is implyed by Mr Robinson from whence this and the substance of most of the former exceptions is borrowed when he addes (k) Iustif of Sep. p. 199. and so imposed upon all other Churches c. but besides because the Apostles were chief judges in this Synod who as I have shewed often * Pag. 62 72. before were as Delegates from all the Churches in which respect as was also noted * Pag. 69. out of Mr Cartwright this Synod may be accounted a Generall Councell I. CAN. VIII It is observable how Mr Paget stumbleth at the same stone and misapplyeth the very same place of Scripture as the Papists (l) Rhem. on the place c. have done before For thus they write Paul and Barnabas condescended to referre the whole controversie the determination thereof to the Apostles and Ancients at Ierusalem that is to say to commit the matter to be tryed by the Heads and Bishops and their determination in Councill And indeed such application of it better serves the turne of Iesuits and Priests that seek to set up the Popes Supremacie and a Tyrannicall Hierarchie then those that desire to stand for the Rights and Priviledges which Christ hath given unto his Church ANSVV. There is nothing sayd here but either it is refuted by that which I have sayd already or els it is a mere begging of the question by avouching that which remaines by him to be prooved and which I am to disprove when I come to the examination of his Arguments Though the Papists abuse and
His affirmation is (v) Poli. Eccl l. 3. c. 12. p. 77. that the superiorit of jurisdiction is retained in every Church so that neither the Pastour in the Prime Church nor the Praesident in the Combined Church nor yet any Bishop is above the Church but under the power of every Church This distinction of the Church is more plainly declared by him afterward where he saith (x) Ibid. c. 13. p. 117. Est itaque visibilis Ecclesia duplex Prima et Orta Prima est collectio singulorum fidelium in unam Congregationem et generali nomine Ecclesia dicitur Orta est collectio combinatio Ecclesiarum primarum plurium in unum coetum appellatur Synodus that is The visible Church is of two sorts The Prime and the Combined Church The Prime Church is a collection of severall faithfull persons into one Congregation and is called by a generall name the Church The Combined Church is a collection of more prime Churches into one company is called a Synod Now the jurisdiction which he speakes of he makes common to both and expressely applyes it to both to the combined Church or Synod as well as to the particular or prime Church And further that in the 12. chapter he spake generally of both these kindes of Churches he manifests in the first words of the 13. chapter where he begins thus (y) Ibidē Hitherto we have spoken of the Church in generall so farre as it is the subject of Ecclesiasticall politie now let us come to the divers kindes thereof II. Notwithstanding the superiority of the Church yet Mr Par. (z) Ibid. p. 77. acknowledgeth the authority of the Pastour to be very great as having it immediately from Christ and not onely the authority but also the exercise of the same authority and jurisdiction in which respect he saith he is superiour not to men onely but to the Angels themselves Gal. 1.8 as being in Christs stead 2. Cor. 5.19 20. so long as he useth this authority lawfully And repeating the same againe he proceeds further when he saith that if he doe not lawfully exercise his authority in the administration of the Word and Sacraments then he ceaseth to be a Pastour (a) Ibid. p. 88. quo casu solo eum suae Ecclesiae subjectum esse dicimus in which case alone we say that he is subject unto his Church If in this case alone which I durst not have sayd then in other cases the authority of many Pastours Elders especially meeting together in a Synod may exercise an authority superiour unto one particular Church I. DAV And in cap. 18.13 making a comparison between a particular Church and Churches combined in Synods and Classes he affirmeth that the difference between them is not in the intensive consideration of their power which the Congregation hath in reference to the Keyes within it selfe but in the extensive power onely wherein the Synod hath a power extended to more objects viz. to many Churches in things common whereas the power of a particular Church is confined and limited within its owne compasse ANSVV. In this 13. chap. for that number of 18. seemes to be mistaken Mr Parker doth againe give divers pregnant testimonies for the authority and jurisdiction of Synods I. In the place alledged his words are these (b) Pol. Eccl l. 2. c. 13. p. 121. I distinguish touching the power of the keyes which is intensive or extensive No prime Church no not the least of them doth want the intensive power but it wants that extensive which a Synod hath seeing the power thereof is extended to many Churches whereas the power of the prime or particular Church is not extended beyond her owne bounds The power of the keyes is a power of jurisdiction an Ecclesiasticall power of binding and loosing whether intensive or extensive this power he confesseth to be in a Synod and therefore the use of Synods is not onely for counsell or admonition but for jurisdiction also in the judgement of causes Whereas according to Mr D. his allegation the difference betwixt the power of a particular Church and of a Synod is in the extensive power onely therefore the Synod is also of greater power and jurisdiction in extension unto many Churches II. In comparing the power of a particular Church with a Synod he sayth expressely (c) Ibid. p. 129. Major quidem potestas est Synodi quam unius alicujus Ecclesiae primae parochialis Greater is the power of a Synod then of any one prime or parishionall Church But if Synods could onely counsell and admonish a particular Church besides that could censure and use Ecclesiasticall jurisdiction then should a particular Church have greater power then a Synod and not onely greater intensive power but as great extensive seeing a particular Church yea or a particular person may give counsell or admonition either to a Synod or to many Churches as occasion shall require It is true indeed which Mr P. saith that all the parishionall Churches are greater then their Synods seeing by a new Synod they may abrogate that which was ordained amisse by their Deputies without their consent sentence and will This he proves by many arguments and this we willingly consent unto this is the practise of all the Reformed Churches But this is sufficient for the question in hand that a Synod hath the power of the keyes and jurisdiction and greater authority then any one Church III. This is another conclusion of Mr Parkers (d) Ibid. p. 120. We say there is one forme of government instituted of Christ in all Churches both prime and combined so that we may not dreame there is in the prime Church a different forme from that which is in the combined Church neither may we imagine that in the combined Church there is another different from that by which the prime Church is governed If this assertion be true then Mr Dav. and those of his minde do dreame when they imagine so different a forme of government to be instituted in the particular Churches and Synods which he calles the combined Churches that one sort of them should onely give counsell admonition the other exercise Ecclesiasticall jurisdiction censure I. DAV (e) Apol. reply p. 241.242 The same authour in the 20 chapter speaking of the summity or supremacy of the power of particular Congregations propoundeth the due limits of it wherein he conceiveth it is to be understood and bounded as that the power of particular Churches is chief 1. in its owne matters not in things common to many Churches 2. in case it be able to transact its owne matters within it selfe as if a doubt or controversy arise the Church hath power to terminate it if it can as the Church of Antioch first disputed the matter among themselves and laboured to compose the difference within themselves but finding not a want of right to end it among themselves but need of more
controversies that arise in the same and according to Mr Parker doe exercise a lawfull jurisdiction herein From this Communication of Churches he commeth to speak (k) Ibid. c. 23. p. 345. 340. of their Combination from whence ariseth a combined Church derived from other Churches This combination he notes to consist either of two or more Churches An instance of this combination of two he gives in the Synod at Ierusalem Act. 15. and sayth It was a Councell and Synod and that properly and that of two Churches to wit of Antioch and Ierusalem for the Messengers sent from Antioch were present which represented the Church of Antioch as is usuall in Councels And notwithstanding an objection made against the Church of Antioch yet he sayth that Church was also judge in that Councell because their Messengers brought the judgement of the same with them Hereupon he reproveth two Spirits of errour the one of Grotius who 〈◊〉 sayd to reject the use of Synods altogether for who would write this saith Mr Parâ—… 〈◊〉 be that is bewitched with errour seeing the Church of God hath alwayes held that Sâ—… are here instituted of God to endure for ever c. The second spirit of errour wiâ—â—â—he reproves is that of the Hierarchy (l) P. 347. because they condemne the Reformed Synods as if they were degenerate quae tamen ad hunc typum accuratissime efformantur which are notwithstanding most exactly framed according to this patterne Hence it appeareth that Mr Parker held the Synods of divine institution to be not onely for counsell and admonition but for jurisdiction also for otherwise he could not have sayd with truth that the Reformed Synods all which exercise jurisdiction doe answer exactly thereunto otherwise he might rather have sayd that the Synods of the Reformed Churches swarving from the primitive patterne were indeed adulterare and degenerate usurping authority and jurisdiction which did not belong unto them The combination of more Churches Mr Par. describes in divers kindes or degrees also (m) IbideÌ„ and first that which is of many Churches into one Eldership The reason of this is because some little Churches knowing their owne weaknes doe joyne themselves unto the neighbour Churches and so make but one Eldership onely among themselves He gives an instance of this in those small Churches about Geneva which not being sufficient for themselves doe joyne themselves unto the Church in the next City so that they come together weekly into the neighbour-Consistory of the City This combination of lesser Churches into one Eldership or Consistory Mr Parker approves and justifyes and declares his judgement touching this kinde of consociation 1. He sayth It is grounded upon the communion of Churches and derived from the wisedome of the Spirit and complaines of the Hierarchy that doe so virulently impugne the same 2. (n) P. 348. Whereas nothing is more objected against the Reformation in England then that many Churches or Parishes are unable for it wanting fit men to governe and to exercise discipline in Elderships Mr Parker answereth hereunto If it be so let them joyne themselves unto the next Eldership or erect a common Eldership among themselves and so from common counsell and help let them seek remedy for their weaknes Now it is recorded (o) Calvin Epist 167. that in the Discipline at Geneva the right of Excommunication is in the power of this Consistory or common Eldership and hereby then it appeares that all Ecclesiasticall jurisdiction is not limited unto a particular Church onely and that Mr Parker allowing of this government at Geneva is not against the jurisdiction of many Churches over one Againe whereas D. Bancroft and D. Field object that the Churches at Geneva and the villages of the Netherlands have not the power of Excommunication and whereas my opposites complaine that Churches are brought into bondage and loose their liberty when they may not excommunicate without the consent of others Mr Parkers answer is (p) P. 349. that the power of Excommunication ordination and other jurisdiction remaines pure in them saving that communion which ought to be among Churches every Church in greater matters useth the consent and counsell of her neighbours as of the Classis or Eldership in the City quod ego Ecclesiis vel perfectissimis non indigâ—um reor which I judge saith he not to be unmeet even for the most perfect Churches Thus he requires not onely counsell but consent of other Churches in weightier matters which is that we stand for This doth not as he saith (q) P. 390. import any Hierarchicall subjection in the parishes at Geneva unlesse happily any can be subjected unto himself for these parishes each for their part and that equally are this very Eldership What subjection is it where all as well City-churches as the Country-churches are equall for the country-churches are no more subject unto this Eldership then are the city-churches The next combination of many Churches which Mr Parker speaks of (r) Ibid. c. 24. p. 353. c. is when they are united into one Classis And of these he giveth instance in the Churches of the Netherlands and in Scotland where the 52 Presbyteries so called by them were nothing els but so many Classes For the warrant of these he bringeth both divers grounds of holy Scripture and the example of antiquity He there answereth 10 Objections made by the Hierarchy against these Classes And it is to be observed that he doth not simply speak of Classes in generall but of these Classes of the Reformed Churches in these Countries of our Classes as he useth to call them not onely for that he approved them but because together with us he was a member of this communion and lived under the jurisdiction of the Classis with us If he had not allowed their jurisdiction which he knew and saw to be exercised by them how could he with good conscience have praised them as he doth Speaking of the ancient Discipline used in the Primitive Churches he saith (f) P. 357. Omnia his in politeia nostra in Classibus nostris similia O quantum peccat Hierarchia quae hanc suavissimam Ecclesiarum combinationem eliminavit that is All things in our government and in our Classes are like unto these O how much doth the Hierarchy offend which hath banished this most sweet combination of Churches And as well might we cry out O how much doe the authours of the single uncompounded policie offend who likewise seek to banish and overthrow this combination of Churches in Classes while they allow them onely for counsell and regard not their consent but allow the Churches in combination to proceed in the weightiest affaires without or against the consent of Classes Whereas it is objected not onely by my opposites but by some of the Hierarchy themselves that these Classes doe take unto themselves that jurisdiction which they seeme to condemne in the Hierarchy Mr Parker in his answer
then those that doe so many wayes pervert his meaning he being not onely a member of the same Church but a member of the same family living under the same roofe with me where we had continuall and daily occasion to talk of these things and at that time when Mr Iacob published his unsound writings touching this question He being afterwards also a member of the same Eldership and by office sitting with us dayly to heate and judge the causes of our Church and so becomming a member of our Classicall combination yet did he never testify against the unduepower of the Classis or complaine that we were not a free people though the Classis exercised the same authority then as now it doth Yea he being also for that time the Scribe of our Consistory the Acts of our Eldership and Church being recorded with his owne hand are extant to shew his agreement with us in the government of this Church And it appeares hereby that he was of another spirit and judgement then Mr Davenp who hath published so many vaine cavills against the government and discipline of these Reformed Churches and this under the cloake pretence of his agreement with Mr Parker Yea and further it is apparent that the knowledge and experience which Mr Parker got by this his living here in communion with these Churches hath bene a speciall help unto him in the writing of those learned treatises of Ecclesiasticall policie which for the substance and maine are as a lively Table wherein the government of these Reformed Churches is plainely pourtrayed before our eyes his discourse being as it were a narration and defence of their practise which discourse might yet have bene more perfect had he lived to finish the same SECT IV. His Allegation of D. Ames examined IO. DAV To these I might adde D. Ames in that which he wrote in his latter time wherein the Answerer pretendeth that he set downe his judgement more warily in this matter Casus cōsc l. 4. c. 24. q. 4. c. 25. qu. 5. then formerly See his Cases of Conscience the 4. Booke where he speaketh clearly of this power as essentially belonging to particular Churches ANSVV. Thus instead of Arguments from the Scripture for the confirmation of his cause Mr D. still leads us from one mans testimony to another thither I am forced to follow him And for D. Ames 1. I may justly testify that I have found him wavering in his opinion touching the authority of Synods For through the inward familiarity which I had with him a long time for more then 20 yeares together while he lived in these countries having oftentimes had earnest conference with him touching this question and much complayning of the wrong done to many Ministers by that booke entitled English Puritanisme which he had translated into Latine wherein there is such a peremptory restraint of all Ecclesiasticall authority unto particular Congregations though he did never plainely retract that which he published yet he shewed himselfe divers times enclining to a change of his judgement yea sometimes acknowledged that Synods had power to judge of causes and by their sentence to decree the excommunication of such as had deserved the same II. For his writings D. Ames when he (t) Preface to Mr Par. book de Pol. Eccl. anno 1616. gave so great approbation of Mr Parkers work which he wrote of Ecclesiasticall policie wherein he doth so largely maintaine the power of Classes and Synods might cause the Readers to think that he was of the same judgement with him seeing he gives such generall allowance and commendation thereof without any exception about this question III. It is to be observed that in none of his latter writings he doth use that peremptory phrase in limiting Synods or Churches combined in Classes or Synods onely to counsell or advise in such manner as was done in that (v) Engl. Purit c. 2. first writing IV. And more particularly in his Treatise of Divinity he writes thus of particular Churches (x) Medull SS Theol. l. 1. c. 39. th 27. that as their cōmunion requires the light of nature equity of rules and examples of Scripture doe teach they may and also ought frequently to enter into a mutuall confederation and consociation among themselves in Classes and Synods that they may use common consent and mutuall help as much as commodiously may be done in those things especially which are of greater moment Now as in particular Congregations the greatest acts of power and jurisdiction which are exercised therein receive their strength from common consent and doe consist therein so if in matters of greater weight the common consent of Synods is to be used then is a power and authority asscribed unto them then ought not particular Churches to proceed without and against the authority of common consent in Synods And that mutuall help of other Churches is then most effectuall whē there is not onely advise but authority also to cōfirme the same Though D.A. adde in the same place that this combination doth neither constitute a new forme of the Church neither ought by any meanes to destroy or empaire that liberty power which Christ hath left unto his Church for the directing furthering whereof it onely serveth this we also willingly grant When a particular Congregation is hindred stayed frō the exercise of their authority in an unlawfull businesse in an unjust excōmunication or electiō their liberty power is not hereby destroyed or taken away but rectifyed and preserved Here is to be remembred that which Mr Par. as was noted before sayth upon like occasion when some objected that the Churches of the villages in the Netherlands wanted the power of excommunication he replyes (y) Pol. Ecc. l. 3. c. 23. p. 349. Imo potestas excommunicandi ordinandi jurisdictionis caeterae illis illibata relinquitur c. The power of excommunication ordination and other jurisdiction remaines unto them uncorrupted c. though they doe not proceed thereunto but with common consent of the Classis V. After this D. Ames in his Disputation against Bellarmine touching Synods or Councels doth sundry times acknowledge that they have more authority then onely to counsell and advise This is to be observed in divers povnts as first in the Question whether the greater Prelates onely have jus suffragii decisivi the right or authority of a determining or definitive suffrage or whether the same belong unto the Elders also or inferiour Officers to whom Bellarmine allowes a consulting voyce but not a definitive Here D. Ames according to the receyved opinion of the Protestants (z) Bellarm. enerv Tom. 2. l. 1. de Conc. c. 2. allowes unto them also the right and authority of suffrages when they are deputed and sent as the Delegates of their Churches unto Synods This he oft repeateth And although he say (a) Ibid. th 8. that in matters of faith there is no
Voetius Lastly for that (k) Cas consc l. 4. c. 29. place which Mr Canne objecteth out of D. Ames I acknowledge that there is something more found against the authority of Synods then in any thing that Mr Dav. hath alledged out of him But all that D. Ames there writes is not easily to be admitted For in that chap. the Question being made (l) Ibid. qu. 11. Whether whole Churches or members of another Church may be excommunicated He answereth They cannot properly be excommunicated He bringeth 3 Reasons 1. Because every Church hath communion in it self out of which it can no more be cast then out of it self But this reason is insufficient 1. Because though every Church hath communion in it self yet not onely in it self and with it self but with other Churches also Eph. 4.4 5 6. 1. Cor. 12.13 and by excommunication it may be deprived and cut off from that comfortable fellowship to the great grief terrour and shame thereof for their humiliation thereby and for the warning of others 2. Because an obstinate and rebellious Church by a sentence of excommunication may be cast out of it self and deprived of communion in it self either in the dissolution of that unlawfull society while the Magistrate helpes to execute the sentence or otherwise in making their communion abhominable even unto their owne consciences by the hand of God working with his owne ordinance in delivering them to Satan for the destruction of the flesh and depriving them of inward rest notwithstanding any pretended security of the obstinate His 2d reason is Because the power of excommunicating flowes from some superiority but all Churches are constituted of Christ with an authority altogether equall This is also a weak reason for 1. Though all Churches be equall and no one above another yet many meeting together in a Synod are superiour to one as was shewed before by Mr Parker (m) Pol. Eccles 3. p. 129. Greater is the power of a Synod then of any one prime and parishionall Church 2. When two Churches onely are by speciall covenant united together as it may fall out necessarily upon occasion though this combination be more imperfect yet is this (n) Ibid. p. 345. 346. reputed for a Synod and though these Churches be in themselves equall yet when one of them falles into errour offence then it becomes subject to the other and the other hath authority over it to rebuke censure the same This is to be observed by proportion of two brethren members of one Church though both of them be in their estate equall yet he that offendeth becomes subject to the other who thereupon hath power over him in a degree of binding and loosing a power of loosing and forgiving him if he repent a power of retaining his sinne and binding him over to further proceeding if he doe not repent Luk. 17.3 4. with Matt. 18. On this manner that generall commandement of mutuall subjection to one another 1. Pet. 5.5 ought to take place in two Churches as well as in two persons His 3d reason is Because the members of one Church are neither subject to the government of another neither doe they belong immediately unto the communion of other Churches but by the communion of their owne Church comming betwixt The first part of this reason touching subjection is answered before and for the second part of it there is no weight therein for those that belong unto the communion of other Churches but mediately are not therefore exempted from the jurisdiction and authority of them And againe the covenant of communion made at the first confederation of Churches for their mutuall government by a Synod remaineth firme for the continuance and exercise of authority either for or against some particular members of any one Church in that combination although that Church unjustly violating their covenant should refuse to consent or communicate with the Synod in their acts of Ecclesiasticall judgement and censure of some scandalous persons among them Moreover that which D. Ames writes in the same chapter may justly lead us to acknowledge the necessity of Synods and their authority in the censure of offendours 1. He addes in his answer to the same question touching whole Churches members of another Church that though they may not properly be excommunicated (o) Cas cōs l 4. c 29. q. 11. th 26. yet for manifest heresies or great faults they may be condemned forsaken rejected which is proportionable to excommunication If he grant this authority unto Synods thus to condemne whole Churches then he confesseth that they have more power then onely to counsell or admonish If he grant this authority unto any other Ecclesiasticall persons and not to Classes or Synods the warrant from Scripture ought to be shewed A censure proportionable to excommunication requires an authority proportionable to theirs that may excommunicate for the exequution thereof II. In the same chapter propounding this case of conscience (p) Ibid. q. 10. What is to be done of the Pastour where a fit Eldership is wanting or where the people doe not consent unto ajust excommunication His resolution is The solemne proceeding may be omitted yet a good Pastour ought to give all diligence hereunto with the rest of the faythfull members that the substance of the matter be so farre preserved that holy things be not given unto dogs swine Mat. 7.6 and that all publick scandals be publickly reprooved But by this direction neither is the peace of the Ministers conscience provided for nor yet the safety of the Church For by what warrant may a Pastour by his sole authority determine and reject some members as dogs and exclude them from the holy things from the Sacraments and this not onely without allowance of the Eldership but against the consent of the people and body of the Congregation or the greatest part of it This is in effect an excommunication or as he calles it the essence or substance of the matter for excommunication greater or lesse is the onely Ecclesiasticall judgement appointed of God to keep holy things from being given unto dogs To permit this authority unto the Pastour alone is to open a dore for tyranny and oppression of the Church and is condemned by those 4 reasons which he gives for confirmation of his answer unto the 9th question immediately going before It is the denyall of Synods that drives unto such extremities III. That which he here saith of publick reproving all publick scandals is againe empeached by that which was sayd before (q) Ibid. q. 4. th 12 13. that in those Churches which through want of discipline are troubled with confusion it is not alway necessary for the person offended to admonish the offendour because he should oftentimes in vaine beginne that which he had no power to finish that the commandement of solemne admonishing of a brother offending doth then onely binde when there is some hope that the same will
for the judging of lesser causes without bringing them to the whole Congregation the other for the deciding of weightier matters which neither Eldership nor Congregation can so well end And this is acknowledged by sundry of his Witnesses whose names he abuseth in this controversy Mr Parker touching Mat. 18. sayth (f) Pol. Eccl. l. 3. c. 15. p. 160. The Church of the faythfull is intended of Christ not as it is simply considered as we sayd before but as it exerciseth Discipline according to an Aristocraticall temperament in the Eldership For we doe think that the Church mentioned in the first place in those words Tell the Church doth precisely signify the Aristocraticall part that is the Eldership but that which is mentioned in the latter place in these words If he heare not the Church if as Downame teacheth it include the Church excommunicating for contempt and not onely decreeing or examining then it doth also comprehend the Democraticall part of the Church forasmuch as the consent of the people is necessary unto excommunication And a little before he sayth (g) Ibid. p. 159. Almost all interpreters doe agree that those words in vers 19. If two or three doe containe an amplification from the lesse to the greater from a lesse company to a greater so that it is most plaine that under the name of the Church he included as well the greater company as that which consists of two or three How Mr Parker proved the Synod also from Mat. 18. is shewed (h) See Ch. 3. p. 45. 49. before where D. Whitaker Mr Cartwright and others also teach the same thing ARGVM III. (i) Church plea. p. 70. Whatsoever was commanded to the 7 Churches to be practised by each of them apart in and for themselves that no Church of God must now omit But Ecclesiasticall government was commanded to the 7 Churches to be practised by each of them apart in and for themselves Therefore no Churches of God must omit the practise of Ecclesiasticall government apart in and for themselves The Proposition cannot be doubted of For as Chytraeus c. The Assumption is proved clearly in chap. 2. vers 2 14 20. c. Moreover Mr Perkins c. ANSVV. I. This Argument for the forme of it is a misshapen Syllogisme and that in a double respect both because the Minor terminus is superfluously put into the Major Proposition and because the same terminus is confusedly joyned with the Praedicate in the Minor proposition when it should have bene placed with the Subject therein But this is one of the least faults in Mr Cannes reasonings II. For the matter of it this Argument doth also come short of the mark reacheth not home to the question And that which he concludes being well understood may be safely granted of us That which Mr Canne alledgeth from Chytraeus Bullinger Brightman Perkins for the proof of his Proposition Assumption I doe willingly assent unto and it was but an idle labour to bring them for proof of that which is not denyed There be no Churches here among us which refuse to practise Ecclesiasticall government apart in for themselves This they practise after a double manner 1. There be many rebukes and censures against sinne administred in them without the knowledge of Classis or Synod apart in and for themselves 2. When as more hard weighty causes are brought unto the Deputies of other Churches assembled in Classes for their advise and judgement even then also when upon their consideration matters are cleared and there remaineth no scruple they are then remitted againe and referred unto the particular Churches so that the Eldership with consent of the Congregation proceedeth therein as they finde cause according to the repentance or obstinacy of the persons with whom they have to deale And so the sentence is both determined and executed apart in for themselves without the Classis But if by government to be practised apart in and for themselves he meane such a solitary and separate government as refuseth combination with other neighbour Churches such as admitteth no liberty of appeale in case of greatest wrong such as excepteth a particular Congregation from the censure of all other Churches though it should erre never so perniciously and in summe such a government apart as denyeth all authority and jurisdiction of Classes and Synods then is his Assumption most false and all that he alledgeth for proofe thereof helpes him nothing for 1. Though the Angel of the Church of Ephesus be commended for not bearing with the wicked c. and the Angel of the Church of Pergamus and Thyatira be reprehended for suffering divers enormities Rev. 2.2.14.20 by what good consequence can these examples overthrow the authority of Synods There might be occasion at this day to write unto some Ministers standing under the Classes and Synods in these Reformed Churches and some of them might justly be commended for their zeale in not bearing with the wicked others might justly be reprehended for their negligence in tolerating of such as offend now Mr Canne according to this reasoning might as well conclude against experience against the knowne trueth that these Ministers doe not stand under any Classicall government 2. The praise or dispraise which is given to the Angels of severall Churches apart doth not so much serve to argue an independency or disunion in government in these Churches but the very * Rev. 1.16.20 2.1 3.1 forme of the vision in the union of these Starres of the Churches in Christs right hand doth rather argue a consociation of them for their mutuall help in the government of his Church They appeare not scattered in the Firmament but gathered and drawne together What is a Classis or Synod but as a Constellation of so many Starres of the Churches combined together which by their conjunction together doe yeeld both a greater light of direction and a stronger influence of authority for the confirmation of the trueth and conviction of errour And as for the testimony of Mr Perkins though he acknowledge (k) Vpō Rev. 2.20 3.7 God hath given to every Church power and authority to preach the Word administer the Sacraments represse evill men c. yet doth he not thereby exempt those Churches from the censure of others if they be found to pervert the word corrupt the Sacraments and judge unrighteously It is not probable that such a conceit did ever enter into Mr Perkins head neither can it be collected from his words ARCVM IV. If the Church of Corinth had power and authority within herself to exercise Ecclesiasticall government yea and did it I meane the Ministery and the rest of the Church there Then ought not particular Congregations now to stand under any other Ecclesiasticall authority out of themselves But the first is true Therefore the second The first part is unquestionably certain and of this judgement was D. Willet c. ANSVV. That which
for to be his witnesses Mr Baynes speaking of particular Congregations at Geneva which doe not proceed in weighty matters without consent of other Churches meeting together by their Deputies sayth (e) Dioces tryall p. 21. They have power of governing themselves but for greater edification voluntarily confederate not to use nor exercise their power but with mutuall communication one asking the counsell and consent of another in that common Presbytery And a little after he sayth Though they were intire Churches and had the power of Churches yet they needed this support in the exercise of it c. Mr Parker also whom Mr Canne so oft alledgeth and seemes to applaud as being of his opinion is very expresse in this poynt as I have noted before in answer to Mr D. He shewes that the government of Classes and Synods as they now are doth not take away the due power of particular Congregations Touching the Churches of the Villages in these Netherlands with whom we are united in the same government he sayth (f) Pol. Ecc. l. 3. c 23. p. 349. The power of excommunication ordination and other jurisdiction illis illibata relinquitur is left pure unto them saving onely that communion which ought to be among Churches every Church useth the counsell and consent of her neighbours as of the Classis or Presbytery in the city which I suppose not to be unmeet even for the most perfect Churches He judged the freest and most perfect Churches to stand in need of this government and that it was no empeachment of their due power But Mr Canne labours to illustrate his assertion with some instances I. CAN. For instance say the Classes and Synods will not permit that a Congregation shall reject some convicted Hereticks then they must if they will beleeve Mr Paget let them alone in their communion against Gods expresse commandement Tit. 3.10 and so obey men rather then God Againe put case some Churches doe want Ministers yet notwithstanding if the Classes and Synods will not give them leave to choose any except unfit and insufficient persons then it seemes by this Synodicall Canon they must take such or remaine destitute still ANSVV. I. If such strange cases and unheared of in our times should fall out that then such oppression and tyranny is not to be imputed unto the Classicall or Synodall order government but to the corruption personall wickednes of such men as should be members of the Classis or Synod Such accidentall evills not springing from the nature of an ordinance are no arguments to prove the unlawfulnes of an ordinance when as the ordinance itself and in its owne nature serves for the preventing or remooving of such evills in particular Churches II. All the force of these objections and all the feare of danger and inconvenience pretended by these instances comes as strongly yea much more heavily upon the heads of those that stand for a single uncompounded policie would have all Ecclesiasticall jurisdiction limited unto a particular Congregation for example put case that the greater part of a particular Congregation and of the Eldership therein will choose an offensive and insufficient Minister or will not permit that an obstinate and convicted Heretick among them shall be rejected what shall the other part of the Church doe which is oppressed and hindred from the due exercise of their power by the unrighteous proceeding of the greater part What can follow here according to (g) H. Ains Animadv p. 39. Cōm of Saints c. 23. p. 470. 471. the doctrine and practise of the Brownists but separation dissipation of the Church But by the government of Synods if particular Churches be guilty of errour oppression and tyranny their errour is to be corrected by Classes if Classes erre Synods may correct them and one Synod may be corrected by another greater And so many great evills may be redressed and scandals remooved III. As for the rejection of Hereticks commanded Tit. 3.10 a principall meanes for the accomplishment thereof is the help of Classes and Synods by their discerning convincing and judging of them If that help should faile and those that have authority should neglect or refuse to doe their duety herein the godly after testifying against evill are to tolerate that which they cannot amend even as the Pharisees and Sadduces convicted Hereticks were tolerated by the godly that remained in the Church without separation Lastly suppose that the power of particular Churches had bene in some sort weakned and not strengthned by the government of Classes and Synods as they now are yet is it a grosse falshood when he assumeth or rather lavishly presumeth that their government tends merely or onely to the taking away of the Churches due power as though there were no other fruit or benefit by them This he shall never prove The second proof of his Minor is taken from the practise of the Classis W. Best is (h) Church plea. p. 74. there brought in complaining of the authority which they take over us and our Eldership too yea in truth sayth he so much authority as any Lord can doe over his servant c. But this is a shameles and impudent falshood without trueth for no Lords suffer their servants to sit with them in judgement and to have a voyce for determining matters as well as themselves so as the Elders or Deputies of every Church are allowed in the Classis Beside other manifest differences observe the unbounded and unmeasurable slander in his speaking not onely of that authority which Lords doe take but of that which any Lord can doe over his servant For what is it which the worst Lord cannot doe to his servant That insufficient reason which he brings for the declaration of this authority may as well and more truely in his words be applyed unto the Democracy of the Brownists for so long as any member among them doth what that imperious company will have him doe he is left alone but if he meddle with things against the others liking he is immediately commanded to cease and so must not proceed further Yea that Democraticall judicatory is farre more severe and ready to censure those that resist them then is any Classis in these lands Had any member of them so behaved himself against them as W. Be. hath done to the Classis in this scandalous and reproachfull writing against them as well as against me he had bene long since delivered unto Satan he could not have exspected such lenity and patience from them as the Classis hath used towards this W. Be. My answer unto a writing touching an action joyntly concluded by them as he saith viz. that it did not belong unto them is deceitfully and imperfectly set downe The matter being such as had bene already brought unto the Classis and there judged and decided against them there was no reason that it should be brought back to an inferiour judicatory being such as were parties also
Elders and Shepherds of the Church in Ierusalem did undertake the care and exercise with others authority in judging the cause of the Church of Antioch It is against sense against nature against Scripture but that the members of the body should have care one for another 1. Cor. 12.25 c. IV. The use of Classes and Synods for counsell and admonition is allowed by my opposites and yet the care and labour therein for travelling to meet in such assemblies for deliberation for disputing for convincing such as they admonish and their counsell given unto Churches for the rejecting of Hereticks and other obstinate offendours more or lesse is as great in effect as if they should give definitive sentence therein As little distraction ariseth from one work as from the other To counsell a Church to excommunicate a sinner is as great a burden and labour for a Synod as if they should pronounce the sentence themselves V. It doth least of all become Mr Canne to plead and reason on this manner If nature have ordained one to one as he argueth out of Aristotle though in his quotation he forgat to tell where then must Mr Canne be a man against nature above many other in transgressing the law and ordinance of nature How durst he take the Pastorall charge of a Church upon him and this alone without assistance of an Eldership and yet in the meane time undertake the care and charge of divers other trades as of a Printers work-house in one place of a Brandery or Aquavitae shop in another place and specially of an Alchymists laboratory in another place Is this paragon of the Separation a fit man to be an Advocate or Patron of the Churches to write a booke and intitle it the Churches plea whereas if his example were followed it would bring confusion upon all Churches and on all the Ministers thereof What Pluralist or Non-resident is there that will not thinke he hath some colour to justify himself from this practise of Mr Canne REAS. III. Is it a like thing that the Classicall power should be of Gods approving and yet he never mention it in his word This argument the Hierarchy use against Popish Offices and the Reformists against theirs Now let the discreet Reader judge if it proove not the point in hand as well Here I may not omit Zwinglius his speech speaking of Synods (p) Zwingl Art 8. expl Wee willingly beleeve sayth hee that you are a representative Church for a true Church you are not But I pray you shew us whence you fetch this name Who hath given you this name who hath given you power to make Canons impose things on mens shoulders grieve their consciences c. ANSVV. I. This Reason is in substance the same with his fift Argument before and therefore idly repeated The grounds of Classicall power are shewed (q) Chap. 2. 3. 4. before from the Scriptures and the cavills of Mr Canne against the same refuted II. Note his errour of speech in distinguishing the Hierarchy from Popish Offices by opposing them one against the other whereas according to the common acception of the word the Hierarchy doth consist in the Popish offices and the corruption of offices which he intends is but a fragment thereof and therefore ought not to carry the name rather then the whole when both are spoken of together Otherwise in proper speech the true Hierarchy imports the lawfull offices and government prescribed in the Scriptures III. That which he alledgeth out of Zwinglius touching a representative Church is to be understood of the Romish Church and of the Popish government for against them did Zwinglius then write and against them there was just cause to complaine so as he did IV. If any thinke that by representative Churches he meant all Synods whatsoever that exercise Ecclesiasticall authority in the judging of causes then against the testimony of Zwinglius we oppose the testimony of all ages and of the learned Writers therein old and new Papists and Protestants that generally are against him Mr Parker (r) Pol. Ecc. l. 3. c. 26. p. 368 369. sayth well All ages have called the Synod a representative Church beside many other witnesses he alledgeth D. Whitaker arguing thus against the Papists (f) De Cōc qu. 5. c. 3. p. 169. The Church is represented in the Synod therefore if the Church be above Peter then is the Synod also Mr Parker argues further Except the Synod did consist of the Deputies of Churches Synods could not represent the Churches and having there brought many testimonies of Scripture to shew the power of Churches in sending their Deputies or Delegates he concludes in the words of D. Whitaker (t) Qu. 3. c. 3. p. 103. Whosoever is sent of the Church he represents the person of the Church But touching the judgment of Zwinglius more hereafter when he is againe alledged by Mr Canne REAS. IV. (v) Church plea p. 76. Whosoever shall deny our aforesayd assertion must of necessity hold two distinct formes of Church-government one wherein particular Congregations doe in and of themselves exercise all Gods ordinances the other where they stand under another Ecclesiasticall authority out of themselves Now to hold this is directly all one as to hold two wayes to heaven distinct and opposite in themselves which is very scandalous in Religion and that which cannot stand with truth ANSVV. I. Whatsoever Mr Canne here affirmeth is but his bare assertion without Scripture or other proof to confirme his reason But Mr Can. is not yet come to such credit with us that his ipse dixit his bare word may goe for currant II. It is false which he sayth of holding two distinct formes of Church-government c. The particular Congregations here in these Reformed Churches doe in and of themselves exercise all Gods ordinances and yet withall stand under another Ecclesiasticall authority out of themselves Synodall authority being one of Gods ordinances Though in regard of the locall and personall presence of all the members of the Church this authority is exercised out of themselves yet in regard of their confederation and combination with neighbour Churches and in regard of their Deputies Ministers and Elders or others that have place and suffrage in these Synods this authority is exercised in and of themselves And though here be another act of authority yet is there but one distinct forme of government III. It is as false which he sayth of holding two wayes to heaven and this not onely in respect of these Reformed Churches among themselves having the same government both by Elderships at home and by Synods abroad but also in respect of divers Churches having different formes of government The Church of England and of these Countries though they have a different order of Church-government yet holding together the same fundamentall trueths of the Gospell◠they both doe hold but one way to heaven and so doe both mutually
Goulartius also in his annotations thereon observeth that these Synods were kept to this end that the purity of doctrine and the discipline of the Church might be preserved entire and that the disturbers thereof might be excluded from their communion And in many other places Cyprian is so pregnant in this poynt that whosoever shall alledge him against the authority of Synods must either be a very ignorant reader of Cyprian or els a wilfull abuser of him REAS. VII Note the effect if it should be otherwise which is that every particular Congregation must hence necessarily loose her owne proper right in government so of a Mistres become a servant instead of being superiour wilfully vassall and enslave herself which thing is contrary to Gods will revealed in his word Gal. 5.1 1. Cor. 7.23 2. Tim. 1.13 Heb. 4.14 Rev. 2.25 ANSVV. I. This reason is the same for substance with his ninth Argument before and therefore it is here idly repeated II. The vassallage and slavery which he argues from Classicall government is upon a false consequence The liberty of innocent persons oppressed by wrong judgment in a particular Church is to appeale unto Classes and Synods The Democraticall government that denyes this liberty of appeale is no gracious mistresse but a Tyrannicall virago resembling the Romish Lady that by denying appeales from the Pope keeps many in bondage III. The Scriptures cited by him are all perverted and misapplyed for what force of consequence is in these reasonings viz. Stand fast in the liberty wherewith Christ hath made us free c. Gal. 5.1 therefore stand fast against appeales from particular Congregations Be not the servants of men 1. Cor. 7.23 therefore be subject to no Ecclesiasticall government save onely to the Democracie of a particular Church Hold fast the forme of sound words c. 2. Tim. 1.13 therefore hold fast the independencie of Churches Let us hold fast our profession Heb. 4.14 therefore hold fast the single uncompounded policie Hold fast that which ye have already c. Rev. 2.25 therefore hold this fast that Classes and Synods are onely for counsell and not for authority to censure and judge What unsound inferences and applications of Scripture be these Mr Canne in his 9th Argument before (f) Churches plea p. 73. alledged also 1. Thes 4.6 3. Ioh. 9. Prov. 22.28 Deut. 19.14 together with Gal. 5.1 Mr Dav. also to like purpose (g) Apol. reply p. 237. alledgeth some of these places to wit Prov. 22.28 Gal. 5.1 3. Ioh. 9. But they prove the Question as little as the other for how vaine are these consequences Thou shalt not remove the ancient bounds Prov. 22.28 therefore all Ecclesiasticall jurisdiction is limited to a particular Congregation and he removes the ancient bounds that allowes the authority of Synods Or Diotrephes loved the preheminence 3. Ioh. 9. therefore Classes and Synods have no jurisdiction or power to judge and determine the matters of a particular Congregation What weight is there in such reasonings as these REAS. VIII Seeing the Apostles wheresoever they constituted any Church with doctrine immediately established in it (h) Pol. Ecc. l. 1. p. 20. Ecclesiasticall government for without this as D. Ames (i) De Cōsc l. 4. c. 24. p. 214. sayth there could have bene no coupling of the parts and members together It must needs follow that the primitive Churches were independent bodies and stood not under any other Ecclesiasticall authority out of themselves Now how Mr Paget will be able to prove a change of this government I doe not yet see especially considering that the Learned as I shewed before doe hold that there is but one certaine necessary perpetuall forme manner of ordering Churches c. ANSVV. 1. The consequence propounded in this reason is false Though the Apostles in the constitution of Churches did immediately establish Ecclesiasticall government therein yet must it not needes follow that they were independent bodies c. For proof of this consequence he brings nothing but his bare assertion neither Scripture nor testimony of any learned Writer To prove an establishment of government in the primitive Churches at first he idly and needlesly alledgeth Mr Parker and D. Ames to prove the perpetuity and unchangeablenes of that government which needed no proof he needlesly according to his manner heapes up testimonies of Calvin of P. Martyr of D. Bilson of the Churches of France of the Low-countries of Scotland and of Papists also but to help his weak unsound consequence that needed confirmation and support there is no proof nor shew of proof II. Though particular Churches in their severall assemblies be acknowledged to be distinct bodies yet in regard of the entire and full communion of Saints they are all members of one body there is but one body Eph. 4.4 And those that are members of one body are not independent The Scriptures that shew this unity and the dueties arising from thence are justly alledged and layd downe as the ground of combination and consociation of Churches And this foundation of Classicall communion being as ancient as the first constitution of Churches it appeareth hereby that the right of this confederation of churches was in them from the beginning with liberty to use and exercise the same as occasion and opportunity should permit Mr Cartwright being required to shew Scripture for the warrant of this practise of Churches answereth (k) T.C. 2. Rep. p 231. Rom. 12. 1. Cor. 12. The Scripture I prove it by is that St Paul when he teacheth that all the faithfull are members of one Mysticall body of Christ which ought to have a mutuall care one of another layd the foundations of this politie For as in the body of one particular Church every faithfull man compared with another in the same is a member one of another so in a more generall body of a whole Realme every particular Church compared with other is likewise a member of them Therefore as nature teacheth my hand to help the disorder which is in another part of my body so the Spirit of God out of his word through a fellow-feeling teacheth one Church to stretch out her hand to put away as it can the evill which it seeth approch unto another Rom. 15.14 Heb. 3.13 And therefore when the Scripture willeth that one should admonish another it is not onely a commandement to every singular man towards his fellow but also to one whole company towards another societie Mr Parker (l) See before p. 95.96 alledgeth the same ground out of Zepperus who from thence deriveth the authority of Classes and Synods in censuring and judging the causes of many Churches and citeth many such places of Scripture for proof thereof III. When the Church of Antioch brought her controversy unto the Synod at Ierusalem there was no change of government They had this right from the first though then especially it were manifested unto all for the actuall exercise thereof upon
By this time I suppose saith he the indifferent Reader perceiveth that the Scriptures are every way for us and against Mr Paget in this controversy betwixt us Now hee should doe well seeing we dispute about a matter of faith appertaining to life and salvation to rest in them as the onely touch stone for triall of all truth But then further to make way for his new troupes legions of Humane Testimonies against me and because this doth not well suit with his profession that pretends so much warrant of Scripture and to rely onely upon it therefore he seeks to take occasion from my words thereby to excuse his vaine oftentation in alledging so many Writers and saith Notwithstanding considering he makes so much a doe about the multitude of learned and godly Ministers being of the same judgement and practise with him according as Festus knowing Paul to have appealed unto Caesar did reasonably resolve saying Unto Caesar shalt thou goe so I am well contented to heare what reverend and judicious Authors doe say herein And if Mr Paget will stand unto their Testimonies I doubt not but to make it manifest that as the Scriptures so they are also with us c. Hereunto I answer 1. In all my former Answer I have not alledged against them the testimony of any one Author neither have I framed any argument drawne from their words The words of my writing which he alledgeth are onely a part of an answer unto a slanderous accusation both of me and the Classis in a matter of fact wherein I shew how unconscionably and without proof they wrong both me and a multitude of learned and godly Ministers being of the same judgement and practise I desire the Reader to looke upon the (b) Answ to W.B. p. 73. place and to judge thereof II. Whereas he thereupon brings forth an Army of Papists and Lutheranes Ancient fathers and later Writers Conformists Non-conformists c. though it be with lesse reason then Festus sent Paul to Caesar seeing I made no such appeale as Paul did unto Caesar yet I am content to follow him and to heare what his Authors doe say and to shew both how idly and needlesly he alledgeth many of them to prove that which is not denyed and also how he perverts and falsifyes their meanings alledging them for that which is contrary both to their words and practise The severall Bands of that Army which Mr Canne mustereth against us are these as he reckoneth them (c) Churc plea p. 78. The Allegations of the Learned which I purpose here to set downe shall be taken 1. From Papists 2. Lutherians 3. Calvinists 4. English Conformists 5. The Non-Conformists 6. Ancient Writers And lastly the Confession of Reformed Churches SECTION I. Touching the Testimonies of Papists HAving promised to produce the Testimonies of Reverend and judicious Authors as he calles them he brings in the Papists and drawes out the Popish band in the first place against me When Mr Spr. once heretofore had propounded divers Confiderations unto them of the Separation and among other things the testimony and approbation given to the Church of England by sundry learned men as Bucer Martyr Fagius Alasco Knox Calvine Beza c. Mr Ainsworth answers (d) Counterp p. 19. Though you come against us with horsmen and charets yet we will remember the name of the Lord our God c. That which David speakes of his refuge against the forces of the Heathenish Princes Psal 20.7 he applyes against these Worthies which were indeed the horsemen and charets of Israel 2. King 2.12 13.14 But that might I much more justly apply unto Mr Canne that alledgeth against me and so unjustly such a company of Romanists the horsmen and charets of Antichrist the Locusts like horses prepared unto the battell Rev. 9.7 And here first of all let it be considered what open wrong he doth unto the Papists Bellarmine the Rhemists c. in faining that they will not allow that government now which they acknowledge to have bene used of old while he saith Howsoever Romes-Champions will have none now to meddle with Church-government but Priests Bishops Prelates c. yet they doe acknowledge that in the primitive Church according to the precept of Christ in Mat. 18. offenders after the first and second admonition were brought to the whole Congregation c. This which he faineth to be granted by them touching a diversity of Government in respect of times cannot be justly affirmed For Bellarmine in the place (e) DeVerbo Dei l. 3. c. 5. alledged by him pleads for the same Government to be used now which he shewes to have bene ordained and confirmed by Christ and his Apostles and to that end he alledgeth 8 or 9 places of Scripture out of the new Testament as grounds of the same Government And in the (f) Ibid. c. 5 Chapter following he laboureth to prove that the same Government hath bene still retained and practised ever since from the first age of the primitive Church unto this present The Rhemists also (g) Rhem. on Mat. 18.17 1. Cor. 5. derive the government which they now stand for from the institution of Christ and practise of the primitive Church And therefore it is untrue which he sayth viz. that the Papists acknowledge a difference betwixt the government instituted at the first and that which is now maintained by them To prove this generall assertion he alledgeth a particular testimony of Scultingius But that which is sayd of one cannot be asscribed unto all in such generall termes as he hath done saying of Romes-Champions they doe acknowledge that which Scultingius sayth whereas we see that the chief of them avouch the contrary This testimony of Scultingius as it is absurdly fathered upon the Papists in generall so it is unjustly applyed against us Though in the primitive Church offenders being impenitent were excommunicated with consent and approbation of all by the Minister and though this testify the power of the Church for which cause it is alledged by Mr Parker from whom it seemes Mr Canne hath taken this testimony at second hand together with his observation upon it touching the force of trueth in a Papist yet this proves not that the Church was not subject to the censure of a superiour judicatory if they did abuse their power Mr Parker drawes no such consequence from this testimony to exclude the authority of Synods There is nothing sayd by Scultingius here but it hath alwayes bene observed in our Church Offenders are not excommunicated as being impenitent before they have bene denounced as this Authors phrase is or complained of by giving notice of their estate unto the whole Church before whom also the sentence of excommunication is pronounced and this our manner was allowed by Mr Park being sometime one of us as I shewed (h) P. 105. before As for Saravia and Schola Parisiensis whom he alledgeth together in the next place
It is a most false consequence to inferre that because all Bishops are equall in power therefore Synods have no power to judge and as false it is to inferre that because the Keyes were given to all the Apostles therefore there is no Ecclesiasticall power to judge the actions of a particular Congregation In summe Mr Canne doth most ignorantly and grosly abuse all these Papists against their words their writings and their continuall profession and practise For though there be this maine difference betwixt the Papists that some of them doe asscribe the greatest authority unto the Church that is unto a Generall Synod or Councell maintayning that they have infallibility of judgement above the Pope power to depose the Pope others of thē asscribing more authority and infallibility of judgement unto the Pope rather then unto the Church or a Generall Councell representing the same yet doe they all agree in this that there is a superiour power above particular Congregations to judge the same The University of Paris and the Doctours of Sorbon have in speciall manner from time to time maintayned the authority of a Generall Councell above the Pope they (p) De Eccl. Polit. Pot. pag. 1. c. edit 1612. Paris bring many arguments from Scripture and other reasons to prove the same They alledge the sentence of Pope (q) Ibid. p. 16. Zozimus confessing himself to be inferiour unto the Councell They avouch that (r) Ibid. p. 19. the frequent edebrating of Synods is simply and absolutely necessary for the better and more holy guiding of the Church Whereas a certaine Frier Ioannes Sarrazin had by word and writing under his hand preferred the authority of the Pope above the Synods they (ſ) Ibid. p. 46-56 record at large and publish in print a most solemne decree made by the Theologicall faculty of that University whereby he was appointed to revoke his opinion and a forme of recantation was prescribed according to which he confessed his fault acknowledged the power of Synods above the Pope The (t) Acts Monum p. 546 547. An. D. 1414. c. Councell of Constance did not onely exercise Ecclesiasticall authority in condemning of Iohn Husse and Hierome of Prage but also decreeing the authority of Synods and Councells to be above the Pope did actually depose divers Popes as Iohn the 23th and Benedict who was likewise excommunicate by them even as the Councell held at (v) An. D. 1083. Act. Mon. p. 164. Brixia had in former time by their sentence condemned Pope Hildebrand and judged him to be deposed So in like manner did the Clouncell held at (x) Ibid. p. 632.634 Bafile depose Pope Eugenius put another in his place By all which it is evident what the Papists then judged of the authority and power of Synods As all these so the other faction of Papists and the Iesuites in speciall that maintaine the authority of the Pope to be above all Synods Councells whatsoever that their decrees are not of force unlesse they be approved by the Pope these doe evidently teach that the affaires and controversies of particular Congregations are subject to the judgement of superiour judicatories out of themselves This is to be observed in Bellarmine throughout his writings where he shewes (y) Tom. 2. Contr. 1. de Concil l. 1. c. 9 10 11. l. 2. c. 2. c. the causes the necessity and the authority of Generall and Provinciall Synods the (z) Tom. 2. Contr. 2. l. 1. de Cler. c. 7 8 9 10. 14. c. power of elections and the distinction of a Bishop from a Presbyter The same is maintayned by him in his (a) Tom. 3. Contr. 4. de Indul. l. 1. c. 11.14 l. 2. c. 1 c. treatise of Pardons or Indulgencies plenary or for a certaine number of dayes for the living or for the dead And the like is to be found in (b) Tom. 3. Contr. 5. de Sacr. Ord. l. 1. c. 11. Tom. 1. Contr. 1. de Verbo Dei l. 3. c. 3 c. Tom 1. Contr. 3. de Sum. Pont. l. 4. c. 1 2 3 c. sundry other of his writings And to these might be added more then an hundred of other witnesses of the Romish Church acknowledging that there is a due and lawfull power of Synods and of other judges to decide the causes controversies of particular Churches Instead of many other the Councell of Trent called by (c) Concil Trid. Bul. Indict p. 8. Pope Paulus the third continued by (d) Bul. Resumpr p. 66.67 Pope Iulius the third and confirmed by (e) Bul. Confirm p. 243 c. Pope Pius the fourth together with the consideration of many conclusions and decrees made in severall Sessions of that Councell doe give plenteous testimony hereof throughout that whole book of their Acts. Onely to conclude this Section let it be remembred how of old in our owne countrie the like testimony hath bene given to shew the authority of Synods We read (f) Act. Mon. p. 112. col 2. art 7. of a Provinciall Synod at Thetford in the time of Theodore Archbishop of Canterbury Anno D. 680. where it was ordained that Provinciall Synods should be kept within the Realme at least once a yeare Another Synod (g) Ibid. p. 155. was held at Winchester Anno D. 1070. where Stigandus Archbishop of Canterbury was deposed for receyving his pall from Benedict the fift And another (h) P. 157. was after held at London where many decrees were made in the time of Lanfranck the Archbishop c. This being the continuall and universall practise of the Papists what sense was there in Mr Canne to alledge their testimonies in such a poynt wherein they are so full and pregnant against him It is the fault of Papists that they give too much authority unto Synods and it is as grosse a fault of these my opposites to pervert their testimonies contrary to their meaning practise further then their words will beare SECT II. Touching the Testimonies of Lutheranes IN their first allegation taken from Lutheranes they say It is affirmed by the Centuries of Meydenburg that from Christs ascension unto Trajans time which is about a 100 yeares every particular Church was governed by the Bishops Elders and Deacons of the same Cent. 1. c. 4. To this I answer This allegation comes short of the question in hand and is therefore insufficient and perverted to prove that the Churches then did not stand under any other Ecclesiasticall authority for it is not affirmed by them of Meydenburgh in their Centuries that the Churches were governed by them alone or that there were no Synods in those times to judge of the actions of Bishops Elders and Deacons in cases of controversy which could not be well ended in particular Churches but the contrary is expressely taught by the same (i) Magdeb. Cent. 1. l. 2. c. 9. de
CoÌ„c col 5 46. c. 7. col 522. 542. Authors Particular Churches among us also are governed by their owne Bishops Elders Deacons though not by them alone especially in matters of greater difficulty Whereas they alledge another place on this manner Cent. 6.7 col 591. there is a notable abuse therein for 1. What reason had they to alledge the history of the sixt Centurie to shew what was done in the first Centurie from Christs Ascension to Trajans time 2. As for the (k) Col. 4â—4 c. 7th chapter of that Centurie there are more then an 100 or 200 testimonies shewing the power of Metropolitane Bishops and of Archbishops which they exercised in many Churches Antichrist being almost come to his height at that time 3. As for that place of the sixt Century poynted at by his marginall quotation viz. Col. 591. All that is there specifyed at large in the story concerning Richaredus a King of Spaine converted from Arianisme submitting himself unto the (l) Syn. Tolet. 3. Synod then assembled is against them that include all Ecclesiasticall authority within one Congregation onely If these quotations be misprinted it was great negligence in Mr Canne to look no better to his work Againe it is alledged from the Magdeburgenses Cent. 2. c. 7. p. 134 135. that from Trajans raigne unto Serverus from the yeare of Christ 100 to 195 If any read the approved Authors of this age he shall see that the order of Government was popular for all Churches had equall power c. This testimony is also abused 1. There is one falsification in mistranslating of the words for they doe not say that then the government was popular as Mr Canne sets it downe nor yet that it was like unto a popular government but onely this is sayd that it was almost like unto a popular government propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem fuisse And how great is the difference betwixt these assertions even as much as there is betwixt being a Christian and almost a Christian so plainly distinguished Act. 26.29 2. What though the governmeÌ„t of the Church was almost like a Democracie Or what though all Churches had equall power then Could they not therefore stand under the authority of Synods It is a perverted reasoning so to argue Even here all the Reformed Churches among us have equall power and are partly Democraticall and yet are mutually and equally subject to one another in their Synods 3. There is another egregious falsification in the alledging of this testimony by omitting that which principally concernes the Question for when these of Magdeburg say here that all Churches had equall power of teaching the Word administring of Sacraments excommunicating ordination and deposition of Ministers they adde withall in the same Chapter and in the very same sentence period in the words immediately following touching this equall power of Churches that it was for the gathering of Synods and Assemblies and this not for counsell onely but for the judging and deciding of matters doubtfull and controverted And not onely this but after againe in the same page (m) Col. 135. this power of Synods in judging and excommunicating of Hereticks is further declared and repeated it being the very scope of that Section to describe the power of Synods in the consociation of Churches And further in this same (n) Cent. 2. c. 9. de CoÌ„c col 159.160 c. Century as in others according to their order they doe rehearse divers Synods held in those times as that at Rome at Cesarea in Palestine others in France in Pontus in Achaia c. In the next place confounding the order propounded by himself he brings in among his Lutherane witnesses (o) OnRev 12.1 Mr Brightman who as he saith comes downe lower even unto Constantines time and is of opinion that the primitive puritie of Church government was not yet defloured with the dregges of mans invention Neither had SataÌ„ brought in Prelaticall pride into the sheepfold of the Lord but the Pastours looked every one to the health of his owne flock Hence it appeares sayth Mr Canne that for the space of 200 or 300 yeares after Christ every visible Church had power to exercise Ecclesiasticall government c. Now to shew how vainely this is alledged 1. Observe how farre it is from the Question for though the Pastours looked every one to the health of his owne flock this prooves not that the power of Classes and Synods is an undue power Doth he thinke that either I or any Minister of these Reformed Churches will not acknowledge the same Yea doe not Pastours then looke the better to the safety of their flockes when as in needfull cases they seek the help of Synods therein 2. Let him consider his (p) Magdeb. Cent. 3. c. 7. col 161. c. former witnesses what they say concerning this third age of the Church shewing in what manner Pastours did then looke to the health of their flock If any weighty questions dissensions or Herefies arose they did nothing by their private counsell neither durst they c. but calling together other fellow-Bishops of the same Province either all or many by conferring their judgements together they decided the questions compounded the dissensions refuted the Heresies and excommunicated them that were obstinate c. And this is further shewed at large by many instances and examples in the same place And (q) Cent. 3. c. 9. de Syn. col 192 193 c. after againe they describe divers Synods that were held in those times in Asia Europe and Africa for the exercise of Ecclesiasticall jurisdiction in deciding of controversies c. 3. That Mr Brightmans words are perverted and wrested to a wrong end against the authority of Synods contrary to his meaning it appeareth by the rare and pregnant testimony he gives unto them in the (r) On Rev. 8.3 4. same book where he teacheth that the vision and type of the Angel standing at the golden Altar before the throne with a golden censer full of incense was accomplished in Constantine the great gathering together so many holy men in the Synod or Councell of Nice for the deciding of the controversy about Arius and shewes that the wholesome conclusion and happy issue of that Synod effected by the care labour diligence and charges of Constantine was acceptable to God in Christ and as a thick cloud of incense ascending out of the hand of the Angel in the presence of God And thus also he (Å¿) OnRev 7.2 3. interprets a former vision of another Angel that came up from the rising of the Sunne having the seale of the living God to seale the servants of God in their foreheads This he expounds of Constantine and of the Nicene Synod he being the principall instrument to call that Synod While the Godhead of Christ coequall and consubstantiall with the Father was maintained in that Synod and the trueth
Virell neither of them can be justly alledged for his witnesses in this cause For Viret he is (k) Beza in vita Calv. Calv. Epist 25 39.54 .c recorded to have bene a speciall assistant unto Calvine in the work of the Lord for the settling of that forme of Discipline by which the power of an Ecclesiasticall Judicatorie over divers particular Congregations was established at Geneva That weed of Ecclesiasticall government by Classes and Synods as Mr Canne here (l) Ch. pl. p. 94. calles it was planted by the hand of Viret as well as of Calvine And then what reason is there to judge but that Viret did esteeme it a plant of the heavenly Father not to be rooted out of the gardē of his Church seeing he joyned with him in that work For Virell he writes touching the outward calling of Ministers in the (m) Groūds of Relig. b. 3. c. 1. p. 2. 7 708 edit 12. place alledged that it is the lawfull choyse of a visible Church met together in the name of Christ that there be three things required thereunto first that there be a search and tryall both of the conversation and learning of him that is to be chosen c. Another is this that men come not to it by any corruptiō of gifts but that it be free so as they that have the power to chose should have onely the glory of God and the edification of his Church before their eyes Thirdly that he which is chosen have a Church appointed unto him for the execution of his office whose duety it is to looke unto it diligently carefully And more then this he saith not that can with any colour be thought to looke towards this cōtroversy And in all this what one word hath he against the authority of Synods Nay it is the work of Classes and Synods to see that all things here required be accordingly performed in particular Churches and if any of these be omitted to correct and reforme the same Bullinger next alledged though he say that the Church hath power to elect ordaine fit Ministers yet he was not of Mr Cannes minde to thinke that the Church looseth her right and is bereaved of her due power when it is not exercised by herself alone or in that popular way which he requireth for even in the place (n) Decad. 5. Ser. 4. which Mr Canne hath cited he saith It skilleth not much whether fit Ministers be ordained by grave men chosen by the Church or by the whole Church itself and that either by votes or by lots or in any other convenient and holy manner For godlinesse doth not contend about these things so that all be done holily and according to order And afterwards againe he speakes to the same purpose It is well knowne that true Churches have the right of ordaining Pastours whether it be done by the votes of the whole Church or by the lawfull judgement of them that be chosen by the Church It appeares by these the following words that he alludes unto the practise of the Helvetian Churches concerning which we are to make further mention (o) Sect. 7. hereafter when we come to speak of their Confession Touching the Ecclesiasticall power of Synods Bullinger declares his judgement also in this same booke when (p) Decad. 5. Ser. 1. speaking of the power of the Church in judging of doctrines he gives instance in the gathering of a Synod which saith he the Church of God doth according to the power receyved from the Lord even as we read in the Actes of the Apostles that the Apostles of the Lord have done c. Againe he (q) Decad. 5. Serm. 10. cites and approves the decree of Justinian the Emperour for the yearely celebrating of Synods where matters arising might be examined and by due correction healed He urgeth this decree against the Bishops and warnes the Magistrates to take heed they doe not connive at the others negligence to the destruction of the whole Church and of all the Ministers of Christ. Behold here the difference betwixt Bullinger and Mr Canne that which the one holds to be the soveraigne remedy to preserve the safety of Churches of the ministery the other rejects as an unprofitable weed and that which tends to the undoing and (r) Ch. pl. p. 74. spoyling of Churches Danaeus his testimony is likewise unjustly alledged against us seeing he speakes not in the palce mentioned of the point in controversy betwixt us viz. the authority of Classes Synods or the totall excluding of the same in those things which belong unto elections Onely he doth there (ſ) In. 1. Tim. 5.22 reproove the grosse errour of those that in regard of such popular circumstances as Mr Canne seemes most to plead for doe bring as he saith a very great confusion into the Church by asscribing unto the people more then is due unto them while he shewes that the electing and presenting of the person that is to be called unto any Ecclesiasticall office whereby he understands the first taking notice of him the examining of his life doctrine and the publishing or propounding of him unto the whole Church that this belongs unto the Presbytery and that the approving and accepting of the person so examined and propounded doth belong unto the people they also having a convenient time allowed unto them that if there be just cause they may testify their dislike and bring in their exceptions against him This is the course there described and maintained by Danaeus and the same with that which is practised in our Church And thus the Witnesses produced against us doe still declare their consent with us As for the authority of Synods and the divine right by which it is due unto them Danaeus gives his verdict when in the exposition of the fourth commandement having spoken of the jurisdiction and power of the Church he saith (r) Ethic. Christ Lib. 2. cap. 10. Here comes in the Question concerning Synods which if they be right and keep themselves within their owne bounds their authority is ordained by this Commandement Gualter in the (v) Homil. in Act. 13.2 first place alledged having spoken of the due suffrages or voices of the Church in elections to prevent such a construction as Mr Canne seemes to make of his words addes presently This place doth clearly teach that some parts are committed to the Church in this businesse And againe he saith there that the election of Ministers doth in some part belong to the Church c. He doth not therefore exclude that part which herein we asscribe unto the Classis by proceeding with their advise and consent In the other (x) Ibid. in cap. 14.23 place for Mr Cannes marginall quotation 13.22 seemes to be misprinted he saith that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood not onely the gathering of voices but also imposition of hands and in his opinion the latter acception
that (i) Ibid. p. 109 110 c. book and approved by these Ministers are most of them and generally the very same that are observed in the Classes and Synods of the Reformed Churches in these United Provinces of the Netherlands where we live and where our English Church is combined with them in the same Ecclesiasticall government The agreement and consent of these men in their desire of Classes and Synods according to the order and practise observed also in Scotland at Geneva is therefore by the Recorder thereof noted stiled over the head of many pages in that book English Genevating for Reformation And againe English Scottizing for Discipline by practise Even these reproaches doe justly serve for the reproofe of Mr Canne who denyes that which other opposites doe willingly acknowledge Thirdly the very Brownists themselves were wont of old to acknowledge that the not-conforming Ministers in England did stand for Classes and Synods Though with great skorne reproach they speak of Synods yet that very skorne and reproach is a witnesse against Mr Can. and W. B. to shew the consent of former times with me Hen. Barow speaking of the censures of evill and condemning both Conformists and Non-conformists together he saith (k) H. Bar. Discov of False Chur. p. 165. Yea all the Priests of the land both Pontificall and Reformists agree in this poynt conclude that the lay people as they terme them ought not to intermeddle either with the deposing their Minister or reproof of his doctrine The one sort saith he sendeth them to their Lords these Bishops the other referreth them over for these and many other cases under hand to a Provinciall or Classicall Synod or permanent Councell of Priests c. Amongst whom all these affaires must be debated and after they are agreed upon the poynt then their decrees to be brought forth solemnly published and pronounced to the people who must attend upon wait and receave these Oracles as most holy and Canonicall They have no remedy if they also be contrary to the trueth but to appeale to a Councell c. And this he calleth a devilish forgerie c. After that to like purpose he saith (l) Ibid. p. 169. These Priests they will not onely not submit their persons and doctrine to the censure of the Church where they administer for they must have a Jurie of Clarkes a Classis of Priests to goe upon them but they binde their poore Church to their lippes build it upon themselves and with their blazing light strike all the rest of their hearers followers stark blinde Againe (m) P. 169 170. By their Propheticall Conventicles and Classicall Synods they assume into their owne hands the key of all knowledge and shutting up the Scriptures yea all Gods graces even the Holy Ghost itself among themselves in these their Schooles of Prophets as also into their Classes of select Priests the scepter of Christ and absolute government of all Churches to whom it is left but to receive and execute the reverent decrees of this famous Classis of Priests In another place having told how the Pontificals have opened their mouthes unto accursed blasphemy then he returnes unto the Reformists and speakes on this wise (n) P. 189 190. The Pharisees of these times I meane these your great learned Preachers your Good men that sigh and grone for Reformation but their hands with the sluggard denie to worke These counterfaites would raise up a second error even as a second Beast by so much more dangerous by how much it hath more shew of the truth These men instead of this grosse Antichristian government which is now manifest and odious unto all men would bring in a new adulterate forged government in shew or rather in despite of Christs blessed government which they in the pride rashnes ignorance and sensualitie of their fleshly hearts most miserably innovate corrupt and pervert c. The thing itselfe they innovate and corrupt in that they adde new devises of their owne as their Pastorall suspension from their Sacraments their set continued Synods their select Classes of Ministers their setled supreme Councell c. That which Mr Iohnson and others with him doe require is more generall and ambiguous viz. (o) Apol. of Brown Pet. 3 pos 9. p. 64. that the Church be not governed by Popish Canons Courts Classes Customes or any humane inventions but by the lawes and rules which Christ hath appoynted in his Testament But that which H. Barow writes is more plaine and more particularly applyed to the Ministers of England whom he calleth the Reformists Of them he saith (p) Discov p. 191. Their permanent Synods Councels also which they would erect not here to speak of their new Dutch Classes for therein is a secret should onely consist of Priests or Ministers as they terme them people of the Churches be shut out neither be made acquainted with the matters debated there neither have free voyce in those Synods and Councels but must receave and obey without contradiction whatsoever those learned Priests shall decree These Synods and Councels shall have absolute power over all Churches doctrines Ministers to erect ratifie or abrogate to excommunicate or depose at their pleasures Their decrees are most holy without controulement unlesse it be by the Prince or the high Court of Parliament Not here to speake of their solemne orders observed in these Councils and Synodes as their choice by suffrage amongst themselves of their Archisynagogon or Rector Chori their President as they call him propounder or moderator of their Councell about which their predecessours have had no small stir untill their holy Father the Pope put an end to the strife by getting the chaire This stuffe they would bring in againe under colour of Reformation these and many more their leavened corrupt writings of Discipline and their supplications unto the Parliament declare c. Againe he saith (q) Ib. P. 193 These Reformists howsoever for fashion sake they give the people a little libertie to sweeten their mouthes and make them beleeve that they should choose their owne Ministers for further right in the censuring their Ministers or in the ordering the affaires of their Churches they allow not as hath bene sayd yet even in this pretended choice doe they coozen beguile them also leaving them nothing but the smoky windy title of election onely injoyning them to choose some Universitie Clarke one of these Colledge birds of their owne brood or els comes a Synode in the necke of them annihilates the election whatsoever it be They have also a trick to stop it before it come so farre namely in the ordinatiō which must forsooth needs be done by other Priests for the Church that chooseth him hath no power to ordaine him And this makes the mother Church of Geneva and the Dutch Classes I dare not say the secret Classes in England to make Ministers for us in
England And these Ministers when they are come over are esteemed receaved as Angels in hell and shine as bright starres in these smoky Egyptian fornaces wherein the miserable people of the land are kept in most hard servitude c. These skornfull and reproachfull speeches of H. Barow doe sufficiently testify what the Brownists of old thought of the Dutch Classes and Synods and what they thought of such Ministers in England as desired a Reformation and therein a Classicall government Though H. Barow according to his manner doe overlash and utter much falshood yet he is not guilty of so great fallhood as Mr Canne in denying what the Ministers and forward professours in England as he calles thē did heretofore seek and sue for It is certaine and evident that the Non-conformists have (r) Demōst of Disc c. ◠pr. 3. p. 24 25. Mr Travers of Ecc. Disc p. 19. 20. Admon to Parl. p. 15. edit 1617. held that unto the just calling of a Minister there is required the calling of a particular and certaine Church where he is to administer Yea so much is also confessed touching them by the (ſ) Dang pos l. 3. of Engl. Scoti c. 3. p. 46. c. 14. p. 114. 115. Prelatists when by them it is recorded as a decree of the Synodicall Discipline that none should take upon him an uncertaine and vague ministery though it be offered unto him but such as be called to the ministery by some certaine Church c. And againe that none is to be accounted a full Minister untill some particular Congregation had chosen him c. For though as in these Churches after due examination approbation by a Classis men are allowed to preach and to exercise their gifts occasionally yet are not such esteemed Ministers untill they be called by some Church and confirmed therein But H. Bar. as in divers other things so in this speakes slanderously of the Classes and of the Ministers approoving them when as he saith (t) Discov p 175. Both sides both Bishops and this new Classis take upon them to make Ministers without the people without any charge place or office certaine Though the falshood of H. Bar. be manifest herein yet Mr Canne goes a degree beyond him when he shames not to deny the approbation which the Nonconformists have given to the Dutch Classes and Synods which H. Bar. could not deny for the fact though he impugne them as erring therein Let the Reader now observe here the palpable untrueth of Mr C. of W.B. in their Apish imitation of my words which they so falsely apply against me saying (v) Chu pl. p. 88 89. As Herod to kill one infant spared not to kill a multitude of other infants so he that he might undermine us and blow us up into the ayre he cared not nor spared not with the gunpowder of his fiery contention and reproaches to blow up with us a multitude of Godly and learned Ministers being of the same judgement with us I desire the Readers to looke upon my former (x) Answ to W.B. p. 71 72 73. 18 29.30 c. writing and then to judge whether I had not just cause to complaine of their wounding the Classis through my sides and of their reproaching the Ministers of these Reformed Churches under my name in regard of their consent and practise agreeable to mine I desire that the testimonies confessions and petitions of the ancient Non-conformists above mentioned in allowance of a Classicall Synodall government may be duely pondered then let any indifferent Reader judge whether I undermine them and blow them up into the ayre c. while I confirme their testimonies both by word and practise But these opposites Mr Canne and his client have so little conscience of trueth that they have not cared to utter the grossest falshood so that they might but contradict me Let them remember Lying lips are an abomination to the Lord. Prov. 12.22 SECT VI. Touching the Testimonies of Ancient fathers Councels and Emperours THe Advocate of W.B. not contēt with the testimonies of men in later times leades us back to the testimony of Antiquity and to the Ages long before And though he (a) Ch. pl. p. 89. confesse he had done it already in mentioning some testimonies of the most ancient times yet notwithstanding to shew that he stands not for any Novelty he professeth againe he will shew that the best approved Authors after the Apostles are directly with them in this thing c. Those which he alledgeth are these Ignatius Tertullian Origen Cyprian Eusebius Athanasius Epiphanius Ierome Ambrose Cyrill Hilarie Greg. Nazianzen Augustine Chrysostome Basill Socrates Isidorus Bernard And with these he also makes mention of some Councells and Christian Emperours For answer hereunto First in generall it is to be observed that the thing which he here pretends to prove viz. that everie particular visible Church of Christ hath power to exercise Ecclesiasticall government and all other Gods spirituall ordinances in and for itself immediately from Christ this comes short of the question betwixt us For this being granted it doth not follow hereupon that the power of Classes and Synods is an undue power or that particular Churches may not therefore stand under the authority of another superiour Ecclesiasticall judicatory out of themselves This their inference will never be made good from such a ground This beggerly consequence I have oft (b) P. 145 146 149. c. refuted before To come more particularly unto the testimonies of these Authours which he promiseth to set downe according to the times in which they lived And to beginne first with Ignatius from him he alledgeth that it was then the manner of visible Churches (c) Ad Philadelph ad Magnes ad Trall to come together in one place to worship God having Bishops Elders and Deacons unto their Officers whom the people freely chose by voyces or lifting up of hands I answer 1. All that is here sayd being granted it followes not that they were independent and refused to submit their controversies to the judgement of other Churches assembled in Synods Ignatius being Minister of the Church of Antiochia in Syria which had of old submitted their controversy to the Synod held at Ierusalem Act. 15. what reason is there to thinke they forgot their old practise approved by the Apostles themselves 11. Though it be probable and we injudgement of charity are bound to thinke that the Officers Bishops Elders and Deacons of this Church were chosen with the free consent of the people according to the direction of the Apostles yet is not so much specifyed in any of those three Epistles here mentioned in the margine and therefore are they vainely alledged for the proof thereof III. Ignatius labouring for the peace and establishment of the Church of Antiochia after his death desired the Church of Philadelphia (d) Epist ad Philadel p. 76. edit Paris 1562.
that no man be excommunicated without the consent of a Classicall assembly (z) Art 63. that the deposition of Ministers be done by the judgement of a Classicall assembly and consent of the Magistrate These and the like Articles there concluded doe shew how farre the Nassovian Churches were from that opinion of the Brownists and some other in denying the subjection of particular Congregations unto any Ecclesiasticall authority out of themselves Where could Mr C. finde more pregnant testimony against himself then in such resolutions of Reformed Churches as these be With the former Reformed Churches alledged by Mr Canne doe agree all the other so farre as I can learne by any enquiry For the Church of England B. Jewell testifveth (a) Def. of Apol. of Ch. of Engl. par 6. c. 17. div 1. 2. that we have had ere now in England Provinciall Synods and have governed our Churches by home made lawes and he maintaineth that without wayting for a Generall Councell it was rather thought good to doe that which both rightly might be done and hath many a time bene done as well of other good men as also of many Catholick Bishops that is to remedie our Churches by a Provinciall Synod And besides other examples there is a (b) Syntag. Confes p. 125 136 speciall monument recording the Acts and Articles agreed upon in the Synod holden at London Anno D. 1562. and againe of another Synod Anno 1571. confirming the Articles of the former Synod ratifyed by the approbation of Qu. Elizabeth to be observed through the whole Kingdome c Now howsoever there be great difference in divers Churches touching the manner of celebrating these Synods yet herein which is the poynt of our present controversy they doe all agree viz. that there is a superiour Ecclesiasticall authority of Synods to judge and determine the affaires of particular Congregations The testimony of the Church of Scotland for the authority of Presbyteries and Synods in judging the causes of particular Congregations is most cleare In the admission of Ministers to their offices there was (c) First book of Discipline p. 29. ed. 1621 required not onely the consent of the people and Church whereunto they should be appoynted but also approbation of the learned Ministers appointed for their examination Touching all sorts of Synods among them it was concluded that (d) Sec. b. of Discip ch 7. p. 80. they have power to execute Ecclesiasticall discipline and punishment upon all transgressours and proud contemners of the good order and policie of the Kirke and so the whole Discipline is in their hands Touching Provinciall Synods which they call the lawfull conventions of the Pastors Doctors and other Elders of a Province gathered for the common affaires of the Kirkes thereof c. they (e) Ib. p. 81. say Thir assemblies are institute for weightie matters to be intreated by mutuall consent and assistance of the brethren within that Province as need requires This Assembly hath power to handle order and redresse all things committed or done amisse in the particular assemblies It hath power to depose the office-bearers of that Province for good and just causes deserving deprivation And generally thir Assemblies have the whole power of the particular Elderships whereof they are collected Besides these Canons and rules of their Discipline there be also divers Actes of their Generall Assemblies prefixed before the foresayd First and Second bookes of their Discipline which by many instances doe shew how that power of Synods was exercised and put in practise in the Church of Scotland For example we read (f) P. 14. Edinb Iul. 5. 1570. that there was an Excommunication directed against Patrik called B of Murray to be executed by M. Robert Pont Commissioner their with the assistance of the Ministers of Edinburgh We finde there in another Assembly (g) P. 15. Edinb Aug. 6. 1573. that Alexander Gordoun B. of Galloway being accused of divers offences it was concluded that he should make publick repentance in Sackcloth three severall Sundaies first in the Kirk of Edinburgh secondly in Halyrudhous thirdly in the Queenes Colledge under the paine of Excommunication We finde in another Assembly (h) P. 16. Edinb Mar. 6. 1573. that the B. of Dunkell was ordained to confesse his fault publickly in the Kirk of Dunkell for not exequuting the sentence of the Kirk against the Earle of Athol For the confirmation of this Synodall authority there is added in the same place an Act of Parliament (i) P. 19. 20 c. The 12 Parl. at Edinb Iun. 5. 1592. prefixed also before the sayd bookes of their Discipline having this Title Ratification of the liberty of the true Kirk of generall and Synodall Assemblies of Presbyteries of Discipline c. The Confession of fayth made by the Church of Scotland both for the Doctrine and for the Discipline thereof is yet further confirmed unto us both by generall Subscription and by a most Solemne Oath The formall words of that Subscription and Oath are thus recorded unto us (k) Syntag. Confes p. 158 160. We beleeve with our hearts confesse with our mouth subscribe with our hands c. promising and swearing by that great name of the Lord our God that we will continue in the Doctrine Discipline of this Church and that we will defend the same according to our calling and power all the dayes of our life under paine of all the curses contained in the law danger of body and soule in the day of that dreadfull judgement of God Hereunto is annexed in the same place the Mandate of the Kings Majestie whereby he enjoyneth all Commissioners and Ministers of the Word throughout his kingdome that they require this confession of all their Parishioners c. And so farre as I can learne even unto this day there is still observed this substantiall and maine poynt of Discipline namely a power in Synodall assemblies to judge the controversies that doe arise in particular Congregations Here Mr Canne instead of a Iurie of 24 men to condemne my position for an errour and untrueth as he (l) Ch. pl. p. 83. speakes may see a Iurie of more then thrice 24 Congregations in Scotland maintayning my position and condemning his errour by their example The Reformed Churches in Savoy as that of Geneva (m) Kerckel Ordon der gemeēte van Geneven p. 9 10 c. and the Churches in the villages thereabout standing under the jurisdiction of the Magistrates in Geneva were combined together for their mutuall guidance and the Ministers of those Churches meeting weekly together were subject to the censure of such Ecclesiasticall assemblies and the affaires of those Churches judged therein The knowledge of this is so common a thing that in appearance hereupon grew the reproach reported by Mr Canne himself that (n) Ch. pl. p. 94. at Geneva subjecting of Churches to this order first began The Evangelicall Churches in the greater