parchments he left behinde him to publick use for the common benefit of the English nation in a time of need calling for helpe (v) 2. Sam. 15.34 counsel to defeate the dangerous projects of all Achitophels Right honorable ye are as (x) 2. Sam. 14.17 Angels of God to discerne good bad to speake comfortable words to your afflicted banished Countreymen Yee are the great Counsellers Iudges and State-physitians of England Now (y) Isa 9.6 the Wonderfull Counseller the mighty God the everlasting Father the Prince of peace furnish your Honors more more with the (z) Isa 11.2 Spirit of wisdome understanding the Spirit of Counsell and might the Spirit of knowledge of the feare of the Lord (a) Psal 20.4 fulfill all your counsells which are for the (b) 1. Cor. 10.31 glory of God for the (c) 1. Pet. 2.17 honor of our gracious King Charles and for the true (d) Iob 22.30 welfare of England Scotland Ireland even soe prayeth Your Honors most humble advertiser and devoted observer THOMAS PAGET The Publisher to the Christian Reader THere are two staves wherewith the Lord Christ the great Shepherd of his sheep doth usually feed his flock Doctrine and Discipline By the one he maketh them to lie downe in greene pastures and leadeth them beside the still waters replenishing their soules with the food of life by the other he guideth them and ordereth them in their going out and comming in for their further peace and safety and both his rodde and his staffe doe comfort them If either of these be wanting the flock is endangered if God in his just judgement cause one of them to faile the other presently comes to be in jeopardy Wofull experience hath taught that where the reignes of Discipline are slackned or ill guided there the soundnes of Doctrine doth hardly subsist long and where the trueth of Doctrine is assaulted there the course of Discipline is not free from injurious attempts Though Doctrine justly challenge the first place yet seeing Discipline also to speak properly is a part of Doctrine being onely the practise of divine trueth revealed concerning the guidance of the Church hence it may not without cause share in the arguments alledged for the necessity and benefit of the other They both being so neerly allyed and joyntly requisite to the welfare of Gods Church the Enemy ever envying the prosperity and plotting the ruine thereof where he cannot prevayle against the one he sets on work his mischievous devices against the other When he cannot hinder the growth of good corne and sound trueths by sowing tares then he makes so much the more furious onsets upon the fences and hedges of due order and government And if his designes may be effected in the one he findes a readyer way to the other But he that hath bruised Satans head is not ignorant of his devices nor slow to resist him in his enterprises Christ doth graciously provide for the safety of his flock against both kindes of evills by such instruments as he is wont to rayse for the explaining and vindicating the trueth of those lawes which he hath given both to direct and maintaine his people in the obedience of his will and to stop the mouth of all iniquity oppugning the same His goodnes therefore is to be acknowledged in whatsoever helps to this purpose are affoorded unto us And that thou mayest the better be provoked hereunto Christian Reader concerning the Treatise now presented unto thee take a brief survey at thy first entrance of somewhat may further fit thee unto a more judicious and profitable perusall of the work it self The maine errours touching the exercise of Church-government may be reduced unto these two extremes whereby men swarve from that middle and safe way prescribed by Christ the onely Prince and Lawgiver of his Church Some ambitious of preeminence making themselves lords over Gods heritage have brought in and seek to maintaine a Tyrannicall kinde of government in the Church by ingrossing all Ecclesiasticall jurisdiction into their owne hands as the Popes and Popish Bishops Against these Vsurpers many Worthies have stood up and done valiantly in their Writings whereof divers remaine yet unanswered Others have erroneously fallen into a contrary extreme while opposing Hierarchicall Tyranny they have become pleaders for a meere Democracy and not contēt to reject Provinciall Diocesan Bishops they have impugned the lawfull combination of Churches in Provinciall and Classicall Synods Against this twofold errour the ensuing Treatise is directed The former part thereof was written long agone about the yeare 1618 upon the occasion noted in the Introduction And though it was but a beginning of a larger writing neither finished nor polished for publick view yet considering how little there is extant in this kinde how usefull it may be for these times and what affinity it hath with the other controversy touching Classes and Synods by how much the opposers of such joynt Presbyteries doe seldome allow the due power of particular Elderships I thought good to prefixe it before the other in such wise as it doth now come foorth The second and maine part of this Treatise discusseth at large and more fully then any other yet seene the question concerning the due power of Classicall Synodall Assemblies A controversy in a manner unknowne to former ages and for the present scarcely heard of among the Reformed Churches in other nations For though the positive trueth thereof be manifest from the testimonies of Orthodox Writers of all times and places yet hitherto it hath not beene shewed that ever any Authours of note I meane either of former ages or other nations have maintained the assertions here opposed viz. that the power of Classes Synods is an undue power and that all Ecclesiasticall jurisdiction must be confined within the bounds of a particular Congregation H. Barrow those of that Sect are noted to be the first that in such sort have opposed this kinde of government The Arminians indeed have spoken much against the jurisdiction deciding sentence of Synods * Censur Confes Remonstr p. 322.326.328 Apol. Remonstr f. 6. 282-290 but upon other grounds to wit so farre as it taketh away that liberty of Prophecy which they plead for and describe to be in effect an unlimited licentiousnes of venting and maintaining almost any thing in matters of religion They doe so contradict the power of Synods that withall they overthrow all Ecclesiasticall judgment and censure at least in matters of heresie false doctrine as well in a particular Congregation as elswhere Herein they differ from the Patrons of Independencie here disputed against These therefore though they be not all Brownists yet they must not take it ill to see this errour in the following Treatise sometimes branded with the mark of Brownisme especially when the Authour deales with Mr Canne a knowne Separatist and hitherto the busiest Disputer for
There is noe consequence to justify Prelacy hence For 1. Papists pretend the same thing albeit unjustly in the behalfe of their Romish Bishops Hierarchie II. The name of Bishops or Presbyters is oftentimes indifferently by the Fathers attributed to those great lights and Martyrs as is evident in their books sufficiently cleered by Orthodox Writers against the Papists III. Such Bishops as hadia superiority in those times * Ierom. Gomment on Epist to Titus received it from the Church in humane policy not by divine institution V. REMONST asscribeth to Prelates the redemption of the purity of the Gospell now professed in England from Romish corruption ANIMADVERS This assertion seemeth to want the trueth of story For 1. In the booke of Martyrs alledged by the Remonstr the reformation of religion is referred to King Edward himselfe his Counsell Parliamēt II. King Edward approved himselfe better then the best of the Prelates in withstanding toleration of Masse to his sister at the request of the Emperour III. Archb. Cranmer acknowledged to M. Cheke that King Edward had more Divinity in his litle finger then all they had in all their bodies Let the Remonst therfore henceforth take heed of detracting from Kings unjustly to extoll the Bishops unjustly VI. REMONST observeth that divers of the Prelates have beene great assertors of our religion against the common enemies of Rome ANIMADV I. Divers of the Prelates have beene too great friends to Rome as it is famously knowne both heretofore of late also II. The Prelates generally have more vehemently prosecuted the faithfull Ministers refusing conformity to some popish ceremonies albeit of the same religion professed and established in England thē the superstitious idolatrous Papists the grand enemies of the reformed religion II. The Prelates generally doe make use of divers arguments used by Romanists against Protestants for their Hierarchicall discipline Ceremonies IV. The greatest assertors of the reformed religion amongst the Prelates make use against the Papists of the Non-conformists arguments against prelacy superstition V. Non-conformists Ministers of the Reformed Churches where Presbytery is established have approved themselves oppugners of Antichrist to purpose VII REMONST urgeth a continuance of Prelacy sith it is established by the laws of the land ANIMADV I. It somtimes falleth out that (a) 1. King 12.28 29 30 31 32 33. unjust laws are enacted (b) 1. King 16.26 Mic. 6.16 continued in a land professing religiō touching both the Ministery Ceremonies II. Parliaments doe aswell serve to repeale as to enact laws as just cause occasion shall require And accordingly English Parliaments have beene wont to proceed VIII REMONST affirmeth that in the doctrine of the Prelates generally taught nothing is found dissonant from Gods word ANIMADV I. The Prelates generally have taught very seldome soe that it cannot much be taken notice what māner of doctrine they teach Queene Eliz. is reported to say that when she made a Bishop she marred a Preacher ii (c) 2. Cor. 11.13 Deceitfull workers doe somtimes transforme themselves into the Apostles of Christ III. It is well knowne that many of thē their favorites have beene deeply stained with Popish Arminian points IV. The Prelates generally have countenanced Arminians rather then any way opposed them IX REMONSTR suggesteth a danger of tenents preached publickly of printed pamphlets c. ANIMADV I. Such * See above 2. Animadv suggestion against tenents intimated doth not at all reflect on the seekers of Presbyterial government II. Albeit 't were to have beene desired that noe such unwarrantable courses had beene held by preposterous and popular zealots yet it is noe new thing that (d) Math. 13.39 Satā by his instruments should sow tares in Gods wheat field III. Anabaptists in Luthers time were a great scandall to the begun glorious reformation yet not any just ground of prejudice against it X. REMONSTR conceiteth that the 26 Prelates are easily responsall to Parliaments for any of their deviations from the rule of law ANIMADV 1. Deviation that is (e) 2. King 23.15 wholly devious is not at all responsall either to God or rationall men Such a deviation is Prelacy considered as Prelacy in the sense of the * D. Bilson D. Downham D. Hall rigid patrons of it II. Prelates have not beene easily responsall to Parliaments at any time for their deviations in prelacy till this present Parliament III. There are more then 26 Ordinaries that dispense the Civill Canon law viz. Suffraganes Chancellors Cōmissaries Arch-deacons Officials Surrogates Rurall deanes Subdeanes c. IV. It is better to (f) Math. 15.13 roote up the plants which God hath not planted XI REMONST feareth future inconvenience may be found in the government of a numerous Presbytery in England which may consist of neere 40000 Church-governors ANIMADV I. No inconveniēce need be feared in establishing of Christs ordinance II. The errors of Presbyteries in their government are responsall to Classes Synods III. It was the honor of the land (g) 1. Chro. 23.3 4 5. of Israel in King Davids reigne that there were numbred from the age of 30 yeers upward 38000 Church-officers And would it not be the honor of England in the reigne of King Charles to have 40000 Elders to oversee the Lords houses in the daies of the Gospell IV. It is much to be feared such have beene the unhappy fruits of Prelacy that they that should be chosen to oversee in Parishes wil be (h) 2. Chro. 29.34 found too few soe that there wil be great need of uniting or combining severall lesser Parishes adjoyning into one Presbytery XII REMONSTR apprehendeth that presbyterian government may prove to be inconsistent with Monarchie and dangerously conducible to Anarchie ANIMADV I. Monarchie in the civill state and Presbytery being both Gods ordinances are not inconsistent one with another There may be a (i) Matth. 22.21 rendring to Caesar the things that are Caesars and to God the things that are Gods in one and the same Common-wealth II. King * Basil dor Epist to reader Iames of b. m. knew and found a consistency of Monarchie and Presbytery together in Scotland III. King Charles findeth the same in Scotland at this day IV. The Vnited Netherlands doe finde by experience that Presbytery is noe way conducible to Anarchie But had the reines of Presbytery beene loosed as the Arminians affected what might have ensued may easily be guessed by some begun commotions of that party XIII REMONSTR feareth that the consequents of Presbytery would be the utter losse of learning lawes ANIMADV I. There (k) Psal 53.5 are some that oft feare where noe feare is II. Learning and lawes doe flourish gloriously in the reformed Churches where Presbytery is established III. Prejudice and losse of learning and lawes have in great part beene occasioned by Prelacy For 1. Is it not through the default of Prelates that there are soe many
A DEFENCE OF CHVRCH-GOVERNMENT Exercised in PRESBYTERIALL CLASSICALL SYNODALL ASSEMBLIES According to the practise of the Reformed Churches Touching I. The power of a particular Eldership against those that plead for a meere Popular Government specially Mr AINSVVORTH in his Animadversion to Mr Clyft c. II. The authority of Classes and Synods against the Patrons of Independencie answering in this poynt Mr DAVENPORT his Apologeticall Reply c. and Mr CANNE his Churches Plea c sent forth first by W. Best and afterwards for this part of it under the title of Syons Prerogative Royall By IOHN PAGET late able and faithfull Pastour of the Reformed English Church in Amsterdam Hereunto is prefixed an Advertisement to the Parliament wherein are inserted some Animadversions on the Cheshire Remonstrance against Presbytery by T. P. MDCXLI Printed by H. A. for Thomas Vnderhill dwelling at the signe of the Bible in Woodstreet LONDON AN Humble Advertisment to the high Court OF PARLIAMENT Right Honorable and most prudent Patriots IT is the divine observation of Ecclesiastes the Sonne of David King in Ierusalem (a) Eccles 3.1 7. To every thing there is a season A time to keepe silence and a time to speake Truly it hath seemed to be a time to keepe silence in some by-gone yeeres in England when the (b) Amos 5.13 prudent Ministers of God were necessitated to keepe silence through the evill of the times having beene (c) Isa 29.21 made offenders for a word as if their doctrine had beene (d) Amos 7.10 conspiracy against the State and the land not able to beare all their words Howbeit for the English (e) Isa 62.1.6 Zion and Ierusalems sake the Lords remembrancers could not hold their peace nor keepe silence in secret but (f) Isa 26.20 entring into their chambers and shutting the doores about them to hide themselves as it were for a litle moment have powred out their complaints and supplications before the Lord who is (g) Psal 65.2 a God that heareth prayers and (h) Math. 6.6 seeth in secret waiting on him till the indignatiō should be overpast But now it seemeth there is a time to speake in England And (i) Prov. 15.23 a word spokē in due season how good is it sith (k) 1. Cor. 16.9 a great doore effectuall is opened by a longed-for hopefull Parliament Oh how admirable it is even to amazement that the hearts and tongues of the people of God throughout the English nation have beene so graciously enlarged (l) Hos 14.2 in taking words with them not only (m) Zach. 12.12 13 14. in their humiliations apart in families but also on the dayes (n) 2. Chron. 20.3.4 appointed by authority for solemne prayer fasting to (o) Ezr. 8.21 seeke a right way for themselves and for their litle ones and for all their substance speaking and crying unto the Lord (p) Amos 7.5 Cease we beseech thee by whom shall English Iacob arise for he is small Yea and is it not exceedingly marvellous also how after supplicating God in such sort their (q) Act. 17.16 Spirits were stirred in them to speake to your Honors of the cure-all-court of Parliament in their manifold Petitions for Reformatiō contributing votes by thousands of severall Counties And what though (r) 1. Cor. 16.9 there be many adversaries that doe murmur and repine at those (f) Luk. 19.39 40. wel-approved zelots May it not be thought that if they had held their peace the stones would immediately have cryed out The blessed tidings of this reviving state of English affaires spreading abroad in sundry countreys is come also into the Vnited Netherlands to refresh as (t) Prov. 25.25 good news is wont from a farre countrey such of us of the English nation who have been enforced by home-oppressions to seeke for liberty imployment and livelihood as the (v) 2. Chro. 11.13 14. Priests Levites in Israel did on somwhat the like occasion who yet in our measure (x) Ier. 51.50 Psal 137.5 6. remember the Lord afarre of not daring through forgetfulnes to let goe out of minde our most endeared native countrey (y) Psal 122.6.9 Let them prosper that love and seeke the welfare of England Hence your Honors most humble advertiser convinced of not (z) 2. King 7.9 doing well to remaine altogether silēt readily tooke hold on the opportunity of the ensuing treatise as (a) Luk. 19.3 4. Zacheus climbed up into a Sycomore tree to see his Saviour because of the presse and litlenes of his stature to insert a word to be as (b) Mark 12.42 the widows farthing some addition to the great stock of more able qualified seekers of Reformation Most noble and right worthy Sirs It were much to have beene wished t 'had never beene (c) 2. Sam. 1.20 told in Gath that the (d) Psal 12.1 Mic. 7.1 2. godly men have ceased and the faithfull failed in England Woe is us t is too notoriously knowne how that divers worthies of the Lord of b. m. (e) 2. King 2.12 the chariots and horsmen of the English Israel who by (f) Psal 46.4 the christalline streames of pure doctrine made glad the citty of God had their (g) Reve. 11.7 untimely deaths hastened by sharpe tempests of persecution raised against them by the Hierarchie through their Summoning Traducing Reproching Suspending Excommunicating Depriving Fining Imprisoning trampling on them as unsavory salt or as broken and despised vessels cast to the wals Others have beene constrained to provide for their breathing as they could by removing into forraine parts after much suffering at home and thereby exposed to the bitter miseries (h) Psal 56.8 Isa 16.3 4. of wanderers being debarred of the pleasant land of their nativity ancient habitations naturall kinred familiar acquaintance meanes of subsistance accustomed aire and wonted manners of people and instead thereof (i) Ezek. 3.5 6. cast into a land of strangers and of a strange language as a greater aggravation of their most disconsolate condition Yea (k) Psal 44.17 all this come upon them onely for their (l) Act. 24.16 endeavoring to keepe consciences void of offence towards God towards men in refusall of conformity to some superstitious ceremonies subscription to the Canon albeit they never refused to subscribe according to * Stat. Q. Eliz. 13.12 the law of the land whereas otherwise they were orthodoxe and painfull in their ministery and unblamable in their conversation approving themselves to the (m) 2. Cor. 4.2 consciences of their adversaries Moreover they were such as highly prized the Church-assemblies of England and diligently frequented and joyned in the solemne administration of the word Sacraments and prayers so farre as they could free themselves from their owne personall pollutions and defilements as (n) Mat. 23.1 2 3. our Lord Christ directeth in such case A true report of some Prelaticall
(l) Isa 56.10.11 unlearned unable to preach in the ministery 2. Is it not by the negligence of Prelates that there are soe many negligent Ministers suffering their gifts to decay by seldome preaching 3. Is it not from their qualifications and dispensations there are soe many Nonresidents Pluralists as that other Schollers of better desert do want encouragmēt 4. Doeth not the Parliament well enough know understand who are the Seekers of the subversion of the lawes and of introducing an arbitrary government XIV REMONS is subscribed by a numerous sort of the Nobles Baronets Knights Esquires Divines Gentlemen Freeholders others inhabitants of Cheshire ANIMADV This is indeed the sad consequent of Prelacy in Cheshire Ah alas that * Cheshire the cheife shire Cheshire not long agone reputed deservedly esteemed for the (m) Prov. 12.26 profession power of religion more excellent then their neighbors should (n) Ier. 2.21 now turne to a degenerate plant of a strange vine to the Lord Especially the Ministery that had their spiritually glorious * Exercises at Northwich Namptwich Knutesford Macclesseild Bowden Frodsham Budworth Torperley Tarvin Ince Motterum c. monethly Exercises solemne assemblies besides their blessed Sabbaths frequented by sundry of the renowned Gentry very many wel-disposed people wherby (o) 1. Tim. 3.13 they purchased to themselves a good degree in Christianity great boldnes in the faith which is in Christ Iesus But yet it may be thought in a charitable construction some excuse of the greatnes of their error that either the most of thē subscribed the Remonstrance (p) 2. Sam. 15.11 in their simplicity not knowing wherto it tended or els in an inconsiderate hast being * The letters sent to the severall Hundreds required a hasty dispatch urged to doe quickly what they did sith dispatch was the life of the busines noe copies permitted to be taken However it s not to be doubted but that (q) Reve. 2.1 He that walketh amidst the golden candlesticks (r) Reve. 3.4 doeth graciously take knowledge of many names in Cheshire (ſ) 1. King 19.18 it may be 7000 that as (t) Hos 11.12 Iuda doe yet rule with God and are faithfull with the Saints Right honorable there is no feare of your abundant wisdomes in discerning of these greivous Prelaticall maladies nor of your compassionate faithfulnes in applying seasōable remedies sith all mē must needs acknowledge that its (v) 1. King 10.6.7 a true report they have heard of your acts wisdome exceeding the fame thereof (x) Luk. 1.68 Blessed be the Lord God of England that hath visited and redeemed his people (y) Psal 118.2 Let the Churches of the Saints in England Scotland Ireland now say his mercy endureth for ever Let the Non-conformists (z) Psal 83.3 Gods hidden ones in those lands now say his mercy endureth for ever Yee (a) Iudg. 6.12.14 mighty men of valour the Lord hath beene with you hitherto (b) 1. Sam. 17.36 subduing the Lyon the Beare even the High Commission court Starre chamber that did prey upon the flock Goe on in this your might to save from that uncircumcised Philistin the oppressing Hierarchie And let it be (c) 1. Sam. 25.31 noe offence of heart to your Honors to (d) 2. Pet. 1.12 be stirred up to goe forward making the word of God the (e) Psal 119.24 man of your counsell And for your better helpe and (f) Act. 8.31 guidance may it please your Honors to make use of the labors of godly-learned Interpreters that have beene the excellent lights of the Reformed Churches both * Calvin Beza G. Bucer Didoclavius c. abroad also in * Cartwright Traverse Vdal Parker Bayne c. England observing withall the Apostolicall advertisment touching (g) 1. Cor. 11.16 the Custome of the Churches of Christ and their (h) Colos 2.5 comly order even of the purest * Scots French Dutch c. reformed Churches from all Antichristianisme both in doctrine discipline These Reformed Churches have in their citties townes and villages (i) 1. Tim. 4.14 Presbyteries (k) 1. Tim. 5.17 consisting of teaching ruling Elders chosen by the plurality of their voices consented unto by the Congregation approved by the Magistrates and Classis These (l) Act. 20.17.28 Elders doe take heed to the flock over which the Holy Ghost hath made them Overseers They ordaine Officers admit to the Sacraments admonish and censure offenders according to (m) Math. 18.17 Christs rule of discipline and they signify to the Congregation what belongeth to thē to take knowledge of either to consent unto the same or except against it as just cause shall require And in case some difficulty doe appeare in the affaires of the Church that cannot be decided well by the Presbytery thē they have a liberty are wont to appeale (n) Act. 15.2 seeke helpe assistance from the Classis consisting of neighbour Presbyteries called by some also Presbyteries with which they are combined in an equall power authority noe One exercising any prelaticall preeminence And if the matter controverted cannot satisfactorily be determined by the Classis thē there is a referēce to the Provinciall Synod consisting of the Deputies chosē by the severall Classes of equall power authority And if yet agreement be not made then the matter is to be brought to a Nationall Synod cōsisting of Deputies sent frō the Provinciall Synods In their severall Presbyteries Classes Synods Provinciall Nationall they have Presidents and Scribes chosen from amongst themselves for the more orderly menaging of their Sessions And in Synods some cheife Magistrats are present to see order observed This way of Christ walked in by the Reformed Churches is the way of peace liberty edificatiō though carped at by some (o) Iude vers 8.16 that speake evill of what they neither know nor understand And for the more cleere pregnant demonstratiō hereof the following treatise touching the power of Elderships Classes Synods may be of singular use written by an (p) Math. 13.52 able judicious pious Divine instructed to the Kingdome of heaven having beene well studied and diligently exercised in the doctrine practise of discipline above 30 yeeres together whilst he was Pastor of the English reformed Church in Amsterdam where was speciall occasion (q) Matth. 25.20 to put forth his talent by reason of the cheifest of the Separatists that sojourned there at the same time And albeit the Author lived not to finish review his paines yet through divine providence a Timothy (r) 1. Cor. 4.17 who knew his waies trained up in the Scriptures other good learning in Schooles and Vniversity and for present (ſ) 2. Tim. 2.15 a workman that needeth not to be ashamed hath brought the (t) 2. Tim. 4.13
releasing one prisoner at the feast whom they would that upon their request Mark 15.6 8. was an evidence of the peoples want of power in judgement for had they had authority to have judged determined such matters what needed they to have petitioned to Pilate or what favour had it bene in the Romane Governour to have granted that unto them for one person at one speciall time which they might have done of their owne authority at any time 4. Though it be sayd that they prevayled with their voyces this is to be understood of their importunate request and voyces of petition as is noted in the same place and not of their suffrages or giving of voyces with authority in the sentence of judgement as the importunate widow prevayled with the unrighteous Iudge Luk. 18.5 so did the Iewes prevayle with Pilate by their importunate requests cryes clamours in begging Barabbas of Pilate desiring him to crucify Christ Act. 3.14 5. This condemnation of Christ was done by the Romane authority the Iewes confesse that it was not lawfull for them to put any man to death Ioh. 18.31 the scepter was now departed from Iuda Luk. 2.1 c. they acknowledged no King but Caesar Ioh. 19.15 and Pontius Pilate a Romane Governour under Caesar gave sentence of death upon Christ the people of the Iewes were now vassals to the Romanes and had not the power pretended when you therefore send to this example you send us to Rome to the Romish government and not unto that order and policie which God had commanded and planted among his owne people II. Whereas you say (v) Animadv p. 20. it is not manifested that the Magistrates in Israel had in themselves full absolute power to cut off a man or to put him to death c. the contrary may be shewed First by the example of David who as he resolved professed for himself that he would cut off all the workers of iniquity from the city of the Lord Psal 101.8 so when occasion was given he presently condemned the Amalekite to death for slaying Saul 2. Sam. 1.15 he by his owne authority appointed Baanah Rechab to be slaine for killing Isnbosheth without gathering any assembly to aske the peoples consent 2. Sam. 4 8-12 When David heard from Nathans parable of a rich man oppressing the poore he forthwith pronounced the sentence of death against that oppressour not waiting for the counsell or consent of the people though in a rare unusuall case 2. Sam. 12.5 6. When the woman of Tekoah makes request for her sonne that he might be absolved in judgement and delivered from the sentence of death David presently by his owne authority decrees that he shall be pardoned and confirmes it with an oath he stayes not for approbation from the people 2. Sam. 14 4-11 Againe if we looke upon the way of his sonne after him we see the same thing even in Salomon and that both in his doctrine where he teacheth that the power of life death is in the hand of the King Prov. 16.14 15. 20.2 26. and in his practise he confirmed the same in the judgement sentence of death which he forthwith decreed pronounced upon Adoniah swore to have the same accomplished presently without asking consent of the people 1. King 2.23 24 25. III. If the Magistrates in Israel had not in themselves authority to put a malefactour to death without consent of the people then doe you unjustly blame that proportion that might be made betwixt the Elders in the gate and Elders in the Church betwixt Magistrates and Ministers then doe you unjustly impugne the same (x) Animadv p. 14. 15. 16. 19 c. as a disproportion streyned too farre for if the Magistrates in Israel did but guide governe the action in Civill judgements as (y) Ibid. p. 113. Mr Robinson in his answer recorded by you doth note of the Iudges of Assises in England even of the Lord Cheef-Iustice himself with his Bench wishing also that the Ecclesiasticall Elders whom he you oppose would allow the body of the Church the like liberty at their spirituall Sessions that those Iudges allow unto the country or Iury in the judgment of malefactours if the Magistrates in the Common-wealth might not decree the sentence of judgement without consent of the people no more then the Ministers in the Church without consent of the Congregation if the Ministers in the Church might governe the action and the people in their judgements as well as the Elders in the gate is there not then here an even manifest proportion both of government power betwixt the one the other IV. If the power of judgements giving sentence of life death were not in the Magistrates in Israel then doe you contradict the testimony of the Iew-doctours out of their Thalmud alledged not onely by (z) Annot. on Matt. 5.22 Beza many others but by your (a) Animadv p. 17. self also in the description of their severall Courts the authority which they exercised in the same Yea you doe more plainly yet contradict yourself when afterward from the testimonies of Scripture alledged by Mr Iohnson you doe againe (b) Ibid. p. 18 19. confesse that the Magistrates in Israel had power of life death The third Errour A Third errour in the proofe of the Churches power is in that you derive the same from other unsound proportions of the ceremoniall observation in Israel Though you yourself doe acknowledge against Mr Johnson that the drawing of proportions from the government in Israel is one of the (c) Animadv pref 1. p. 15. maine pillars of Popery to underprop the tower of Antichrist yet the trueth is that neither Mr Iohns nor Cardinall Bellarmine himself doe gather more unequall proportions for their supremacies which they plead for then you doe I. Whereas you would prove (d) Confes art 24. Ap. p. 62. Animadv p. 20. the power of excommunication to be in the whole body of every Christian Congregation and not in any one member apart or in more members sequestred from the whole c. and seek to prove this by a proportion drawne from the government in Israel because as you argue from Numb 5.2 3. not the Priest onely but the children of Israel were charged to put the Leper out of the host This proportion faileth unlesse you could shew that the Priests wanted authority to pronounce this judgement of excluding a leper out of the host untill they had the consent of the people We see the contrary namely that the Priests discerning and judging the lepers and others executing their decree might lawfully remoove the leper for 1. The Priest did not onely declare by way of teaching informing who was uncleane as you (e) Ibid. p. 19 20. seeme to insinuate but also by their sentence of judgement by their power to censure therefore is the
neither justify your kinde of Separation though they be often perverted by you to that purpose much lesse doe they shew unto us that the power of Excommunication is in the body of the Church As for Gen. 4.16 where it is sayd that Cain went out from the presence of the Lord 1. It is uncertaine whether it was by an excommunication from the place of Gods word publick worship Many are sayd to be caft out of Gods presence as we read sometimes of Israel Iudah though we cannot say that they were then excommunicate 2. Kin. 17 18 20 23. Ier. 52.3 c. Though the face of God doe sometimes signify his all-seeing providence government from which none can flee Psal 139.7.12 Ier. 23.24 as you doe (m) Annot. on Gen. 4.16 write yet your reasoning there is imperfect because the face of God doth signify divers other things besides his all-seeing providence the place of his worship as namely his more comfortable presence providence c. Psal 30.7 with Iob 29.2 3 4. whereof men may be deprived though not by excommunication 2. Suppose Cain was excommunicate yet this proves not the Separation you plead for you cannot deny but that excommunication of murderers and such like is sometimes practised in divers Churches whom yet you will not allow for a separate people according to your profession 3. With what colour of a just consequence will you collect that the power of excommunication is in the body of the Church from this proof of your third position how doth Cains separation demonstrate unto us the peoples power in Ecclesiasticall censures As for Gen. 4.26 when Sheth begate his sonne named him Enosh and when according to your translation men began profanely to call on the name of the Lord 1. Your reasoning upon this verse is unwarrantable when as you say that (n) Annot. on Gen. 4.26 the sorowes of this age were great as the very name of Enos testifyeth and the historie following in Gen. 6. confirmeth for neither is the name of Enos a witnesse of great sorowes in that age any more then the name of Henoch given both to the posterity of Cain Sheth Gen. 4.17 5.18 is a witnesse of the great holines or catechising in their age or the name of Isaac a witnesse of the great joy and gladnes of that age or any more then the name of Enos given to every man is a witnesse of the sorowes of every age Psal 8.4 144.3 neither doth the story following in Gen. 6. confirme unto us the sorowes of Enos his age birth going a thousand yeares before the same any more then the story following in Zedekias his time confirmeth unto us that there were great sorowes in the dayes of David 2. As for your Separation the power of the people in excommunicating as you note in your Apology who can devise or comprehend how they should be derived hence How can you account those things proved unto us for which there is not so much as a shew of any consequence in the places alledged As for Gen. 6.2 where it is recorded how the sonnes of God tooke unto them wives of the daughters of men according to their lust I would faine see how by any lawfull argument you can hence conclude either your Separation or the peoples power in excommunicating when your argument appeares in the forme of it it will then be time enough to shape an answer unto it In the meane time whereas you (o) Annot. on Ge. 6.2 note that by the daughters of men are meant they of Kains posteritie that out were of Gods Church c. you might as well have sayd that they had bene of Sheths posteritie which was also degenerate so that for their wickednes they were swept away with the flood destroyed as well as Cains posteritie Noahs family onely excepted Who can say that the posterity of Cain for more then a thousand yeares together were strangers from the Church of God during the time of so many Patriarkes or that some of Sheths posterity also did not cease to be the Church of God And if the testimony of your Hebrew doctours were to be admitted I might easily shew you many of them that tell us of Cains repentance consequently of the receiving of him his posterity into the Church of God Yea if Naamah was the wife of Noah as they (p) R. Solomon com on Gen. 4.22 presume you might then observe the posterity of Cain living still after the flood in her that was the daughter of Lamech on Cains side Touching Gen. 9.27 though Iaphet was to be perswaded to dwell in the tents of Shem c. yet how are we to be perswaded thence touching the forme of government among them and that the power of excommunication was in the people rather then in any Rulers among them These bare allegations of Scripture help you nothing untill you draw some argument from them to shew the matter in controversy which yet is not done by you Touching Gen. 12.1 where Abram is called out of his native country 1. That place is strangely abused by you for your Separation seeing Abram there is called to travell he knowes not whither unto a land which God would afterwards shew and give unto him Hebr. 11.8 Genes 12.1 without any mention of separating or joyning unto any Church And the land of Canaan unto which he came appeares to have bene as Idolatrous at that time more manifestly accursed then that of the Chaldaeains from whence he came Gen. 9.25 26 27. 2. With what kinde of arguing can you shew us the peoples power in judgements censures of sinne from this ground This we desire to know wait for Yet to make you more circumspect against that time consider in the meane while the errour of your Annotations touching this calling of Abram Gen. 12.1 1. When as concerning the time you write that it was (q) Annot. on Gen. 12. after that Abrams father was dead Act. 7.4 this your assertion is unwarrantable and without proofe Though it be manifest from Act. 7.4 that God brought Abram from Charran after his father was dead yet this shewes not that the calling mentioned in Gen. 12.1 was after his fathers death 2. Whereas you note further upon the same verse touching the place from which Abram was called Gen. 12.1 that it was that country wherein he now dwelt in Charran this is also unsound and appeares to be contrary to the expresse word of God mentioned by Stephen who sayth Act. 7.2 3. that The God of glory appeared unto our father Abraham when he was in Mesopotamia before he dwelt in Charran and sayd unto him Come out of thy country from thy kindred and come into the land which I shall shew thee The words used of God in that calling Gen. 12.1 are plainly noted to have bene sayd unto Abram before he dwelt in Charran and who can
one Minister or Elder greater authority then another but their questions are determined by most voyces and they are all mutually equally subject unto one another in the Lord. IV. This government of Churches by Classes doth not deprive particular Churches Congregations of their liberty power but serves to direct strengthen them in the right use exercise of their power for example when a particular Church with their Elders or the greater part of them agree together to choose a Minister that is offensive or unfit for them if the Classis upon due consideration of the matter doe disanull their election hinder their proceeding yet doe they not hereby deprive them of their liberty nor take from them their priviledge of election forasmuch as they doe still leave unto them a freedome to choose another fit Minister they doe not in this case goe about to choose for them or to obtrude upon them another Minister against their will but onely exhort them to use their power and liberty aright and to shew more care and godly wisedome in seeking out such an one as may be more inoffensive fit for the edification of their Church Against this authority of Classes and Synods divers opposites have risen up and have pleaded for a new kinde of Discipline contrary to the order of all Reformed Churches and contrary to that Reformation which the ancient Non-conformists in England have so much desired laboured for And yet many of these Opposites doe in the meane time in generall termes seeme to (d) Mr Iacob in his Auestation of Church-gov p. 118. 178. Churches plea. p. 94. embrace Synods and greatly to approve of the benefit that comes by them But herein is the poynt of difference that they doe limit confine all Ecclesiasticall jurisdiction within the bounds of a particular Congregation Though they acknowledge Synods to be lawfull expedient and necessary yet this they hold to be onely in regard of counsell advise for provocation direction countenance but doe not acknowledge them to have any authority to give sentence for the decision of causes they doe not allow Classes or Synods to use any Ecclesiasticall jurisdiction or censure in judging the controversies that arise in particular Congregations They maintaine that (e) Churches plea. pref Mr Dav. Reply p. 229 c. every particular Congregation is independent not standing under any other Ecclesiasticall authority out of themselves This opposition of Classes Synods is made specially by the (f) H. Barrow Discov p. 190. 191. Apol. of Brown pos 9. Brownists and by them have the Ministers of England bene reproached for the respect which they had unto Synods After them Mr Iacob in his writings often allowing them for counsell (g) Necess of Reform p. 31 32 33 yet denyes the power authority which we asscribe unto them And in that booke which is intitled English Puritanisme (h) Chap. 2. art 3.6 c. this their opinion is most plainly peremptorily propounded And now also Mr Davenp though he (i) Apolog. Repl. p. 226 allow a combination of particular Churches in Classes and Synods and such a consociation of them as is betweene equalls and is by way of counsaile or brotherly direction yet he saith (k) Ibid. p. 229. that their authority is not a prerogative of jurisdiction but of aestimation reverence rather because Gods ordinance hath limited the former viz. jurisdiction to particular Churches as his delegates in their owne matters it is not in their power to alienate it from themselves But the latter viz. estimation reverence is due to Classes consisting of grave learned prudent and faithfull men for their excelent personall gifts in which respect their judgment is to be much valued receyved with due regard But if any doe asscribe unto Classes a power of jurisdiction over particular Churches and that in things which he calls proper unto themselves this he saith (l) Ibid. p. 230. is to subject particular Churches under an undue power this he calles an usurped power Now then behold what this estimation reverence is which Mr Dav. allowes to Classicall assemblies or Synods viz. not so much power as is allowed to any one man though it were the most ignorant and offensive that is a member of a particular Church for when a controversy ariseth about the election of a Minister the one half of the Congregation giving voyces for him another half excepting against him as unsound in doctrine unfit for thē if a whole Classicall assembly of Ministers Elders deputed from all the Churches round about doe also except against him as unsound and unfit and with one consent judge that he ought not to be called yet for one voyce of that one ignorant person whereby the one part of the Congregation comes to exceed the other in number is that unworthy one to be received called This is that due regard that estimation value which Mr Dav. affords unto this Classis consisting of so many grave learned prudent faithfull men of excellent personall gifts while he maintaines that all Ecclesiasticall jurisdiction is limited to the particular Church and all the counsell brotherly direction of the Classis must be of no authority against the resolution of such a wilfull company to censure their unjust proceedings to stay the same So againe (m) Apol. repl p. 47. he pretendeth Mr Cartwr his authority to prove that other Churches have no power of hindring a faulty election but by admonition which power every Christian hath in another for his good The speciall or onely remedy which the Opposites flye unto in such cases is the help of the Magistrate But hereby the importance of this Question and the danger of despising Synods may appeare Though they hold that Christ hath not subjected any Church or Congregation of his to any other superiour Ecclesiasticall jurisdiction then unto that which is within it self c. yet they hold (n) Engl. Purit cap. 2. § 6. 3. that if in the choyse of Ministers any particular Church shall erre that none upon the earth but the Civill Magistrate hath power to controule or correct the same for it c. that in such cases others are to leave their soules to the immediate judgement of Christ and their bodies to the sword of the Civill Magistrate c. But this help remedy is weak insufficient that many wayes for I. The Churches of Christ doe sometimes remaine under heathenish Magistrates that either regard not the cause of the Church refuse to judge their controversies as Paul Gallio Iohn 18.31 Act. 18.14 15. or els seek wholly to root out the same II. The Churches are sometimes dispersed sojourne in the countries of Popish Princes and Magistrates as the Churches which at this day live under the Crosse in Brabant Flanders sundry other places where they keep themselves as secret
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
Christ from having a keye of power in the judgement of Ecclesiasticall causes Had he proved that the title of the Church belongs onely to a particular Congregation in the full assembly thereof and not at all unto a Synod then had it bene something to the purpose in the meane time nothing And that the minde of Augustine was otherwise it appeares by the great approbation which he (v) Epist ad Ianuar. Ep. 118. De Bapt. cont Don. l. 2. c. 3. gives unto the use and authority of Synods as being most wholesome in the Churches of God D. Whitaker (x) DePont Rom. q. 4. p. 484. 497 alledgeth often the presence of Augustine at divers Synods And it is recorded in the Acts of the third Councell of Carthage where Augustine was both present and subscribed with the rest unto the decrees which were then agreed upon (y) Magdeb. Cent. 4. c. 9. co 866 867. that there should be kept a yearely Synod unto which they were to repaire out of divers Provinces that those which having controversies with others being called unto the yearely Synod did refuse to come should be held guilty and be excluded from the communion or excommunicated And it is (z) Ib. Col. 870 c. noted further that the like decrees were made at another Synod held at Hippo the place where Augustine lived and that the same decrees were againe confirmed by another Synod at Carthage Hence it appeares that Augustine as well as others in his time did hold that the causes of particular Congregations were to be judged decided by another Ecclesiasticall authority out of themselves After Augustine he alledgeth Chrysostome whose name is also abused for confirmation of this opinion For I. Chrysostome in the place alledged viz. De Sacerd l. 3. c. 4. speakes of no such matter as he pretends In that whole third book I finde no one word against the authority of Synods And for the fourth chapter which Mr C. alledgeth there is in the best editions of Chrysostome no such chapter they are not at all distinguished into any Chapters and where there is a division of Chapters found yet there is no such matter to be found in that fourth Chapter Mr Canne it seemes never read the Authours he alledgeth for would he then have so falsely cited them II. Chrysostome is plaine for the authority of Synods For speaking of the honour due unto the Deputies or messengers of the Churches in Synods he saith the Apostle (a) In 2. Cor. 8.24 maketh his speech more terrible saying in the sight of the Churches He saith it for the glory of the Churches for their honour For if ye honour them ye shall honour the Churches which sent them c. And then he concludeth This shall be no small matter for great is the power of a Synod that is of the Churches III. When as a wrongfull sentence had bene given against Chrysostome being unjustly procured by Theophilus Bishop of Alexandria he then (b) Tom. 5. Epist ad Innocent appealed unto a Synod of many Bishops both before and after the sentence was pronounced The summe of his defence afterward was this that he was willing to be judged by a Synod And he complaines that his adversaries dealt with him contrary to the Ecclesiasticall Canons In those Canons it had bene oft decreed that there should be liberty of appeale unto Synods IV. When Bellarmine pleading for the Popes authority alledged the request of Chrysostome unto Innocentius Bishop of Rome desiring him to write for him that those things which were unjustly done against him might not prevayle c. Chamierus expounding the words of Chrysostome (c) Panstra Cath. Tom. 2. l. 13. c. 23 distinguisheth betwixt admonition and giving of sentence and shewes that Chrysostome desired an admonition should be given by Innocentius but that he exspected sentence from a Synod Chamier sayth this is confirmed to be his meaning because he appealed to the Synod c. And hereby he expressly and distinctly confesseth that Synods have jurisdiction to give sentence and not onely a liberty of admonishing V. When after this Chrysostome (d) Socr. Hist Eccl. l. 6. c. 14. having bene both deposed from his place and banished out of the city was yet called back by the Emperour from his banishment and was by the people desired to enter upon his ministery againe he professed he might not doe it untill his cause was further examined he proved innocent by greater judges or in a greater judicatory (e) Edit gr R. Steph. l. 6. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he acknowledged a power of Synods not onely above a particular Congregation but also of one Synod above another as of a Generall Synod above a Nationall or Provinciall c. VI. The minde of Chrysostome touching Church-government may further be knowne to us by this that he (f) In Matt. 18. will have those words Tell the Church to be understood of the Presidents or Governours of the Church And againe speaking of Priests or Bishops the Ministers of the Gospell he thus describeth their speciall power (g) De Sacerd l. 3. Col. 508. Edit Basil It is granted unto them to dispense the things that are in heaven power is given unto them which God would not have to be given either unto Angels or Arch-angels For it was not sayd unto them Whatsoever ye binde on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven Earthly Princes have also the power of binding but of the bodies onely But that binding by the Priests whereof I speake remaineth unto the soule commeth up to the heavens so that whatsoever the Priests doe below that God ratifyeth above the Lord confirmeth the sentence of his servants What els can you say this to be but that all power of heavenly things is granted unto them of God For the sayth Whose sinnes ye retaine they are retayned What power I pray you can be greater then this one The next perverted witnesse is Basil touching whom observe I. Their threefold false allegation in citing three severall bookes of his viz. Constit Monach. l. 4. 14. 6.2 7. c. 35. whereas Basil wrote onely one booke with such a title and as for the 4th 6 t 7th here mentioned by Mr C. there be none such What grosse dealing is this II. Suppose it was the Printers fault that these bookes were thus misalledged and that it was but Mr Cannes oversight to let them passe without correction yet even for that one book of Monasticall constitutions which Basil did write therein also is nothing to be found against the authority of Synods nor any such matter as Mr C. pretends It is a great forgery and abuse of the ancient Fathers thus to pretend the vaile of their authority for covering of errour when as the places pretended have not a word sounding to such purpose III. That Basil allowed