and by the same name the Evanglist here calleth the Eccleâ—â—ssticall deâ—erminations of this Synodicall Assembly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Decrees Observ. 〈◊〉 Where to passe over things as briefly as I may take we noticer in the first place of the misconception and mistaking of some who look upon this first Councell only as a pattern of one Sister Church giving advice and counsell to another were there no other argument to discover the nakednesse of this evasion this one word in the Text alone were sufficient where the Evangelist speaking of the results of their consultations calleth them not Counsells not brâ—â—â—erly advices but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Decrees Decrees are more then Counsells and surely such were the determinations of this first Syn d more then bare counsells here were constitutions and decrees {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Decrees which were ordained and these decrees they are imposed upon the Churches not only propoâ—â—â—ded and commended to them but imposed upon them not only propounded by way of advice but imposed by way of injunction It seemed good to the Holy Ghost and to us to lay {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to impose no greater burdens c. certainly here was more then the advice of a sister châ—â—ch what had a sister church to do to make decrees and impose injunctions upon a sister church the church at 〈◊〉 upon the Church at Antioch being in respect of any aâ—tâ—oritative power every way â—â—uall to hâ—â— self To â—et that passe Obser. 2. In the second place See here what power a lawfull Councell or Synod being by lawfull authority in the Name of Christ convened and met together have in matters of Ecclesiasticall concernment viz. A power not onely to consult and debate and advise but to determine Ecclesiasticall differences and to ordaine decrees which may be binding to the Churches Such power the Apostles and Elders being here at the motion of and by delegation from the Churches met together assume unto themselves They came together to consider of this matter vers. 6. chap. 15. and having considered of the Church differences they determine them determining them they draw up Ordinances and Decrees concerning them which are here by the Apostles delivered to the Churches to keep Obser. True it may be said they might doe it but so may not any other Councell or Synod in any succeeding age of the Church And why not why they were extraordinary persons endued with an extraordinary and infâ—â—lible Spirit by which they were guided and directed in the whole procedure of this businesse And consequently might doe that which is not to be drawne into president by any after them who are not assisted with the same Spirit They were Apostles having an Apostolicall authoritie and so might ordaine Decrees and make Laws for the Churches which for any others after them to attempt were no lesse then high and unwarâ—antable presumption Answ. Here is the maine and principall evasion whereby all the Arguments taken from this first patterne of Synodicall Assemblies are supposed to be eluded and made void Give me leave to close with it as brieâ—ly and yet as fully as I can In way of answer averring the contrary to this confident supposition viz. That the Apostles however they were extraordinary persons and in penning of sacred Scriptures were assisted and directed by an immediate Spirit yet in this businesse they did not proceed by vertue of any Apostolicall authority as men immediately inspiâ—ed but onely as Pasâ—ours and Teachers assisâ—ed by the diâ—â—ction of an ordinary spirit That it was so the evidence is cleane and I think â—ndeniable For first wherefore else should Paul have made this â—ourney from Aâ—â—ioch to Hierâ—â—sâ—â—em Paul as an Apostle he was able to have decided and stâ—ted all these controversies alone as well as all the Apostles with him all being guided by one and the same Spirit So as had he herein made use of his Apostolicall authority he should not have needed to have gone to confer with any other of the Apostles about it This course we see he had before declined in a matter of far greater consequence then this viz. upon his first receiving of the Gospell having received it by divine revelation and immediate inspiration he did not addresse himself to the Apostles or any other for the instructing and confirming of him in that doctrine So he â—els his Galaâ—â—iâ—us 1. Gal. 16. 17. When it pleased God to reveale his Son in me c. I conferred not with flesh and blood i. e. not with his owne carnall reason so Paraeus or rather as Calvin and Beza not with any mortall man whatever Neither went I up to Hierusalem to them who were Apostles before me True it was after some time he went up thither once and againe as you may see Chap. 1. vers. 18. Chap. 2. v. 1. First three yeeres after then fourteene yeerer after and both times he had communication and conferenâ—e with the Apostles But as for any instructions from them or confirmation by them oâ— any other as he sought it not so neither did he finde it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in conference sâ—ith he they added nothing unto me v. 6. Certainly then had Paul stood upon his Apostolicall spirit as he needed not so he would not have gone up to Hierusalem to hold a conference with other Apâ—stles about this businesse being of far lesser concernment then the maine doâ—trine of the Cospell 2. Suppose he did â—ondescend beneath himself for the satisfaction of the weak brethren and for the stopping of the mouthes of opposites to hold a conference with the Apostles about this busines so to take in their concurrence and mutuall consent yet why should the Elders be joyned unto them That they weâ—e joyned with them in the whole procedure of this businesse both in the consultation and determination is most apparent from the sixth verse of the Chapter foregoing and from the words of the Text In both these they were ioynâ— actors with the Apostles joynt commissioners Now in câ—se the Apostles had proceeded as men immediatly inspired what need had they to have made use of their concurrence Or what could the Elders any wayes contribute to them If the Apostleâ— themselves could in conference adde nothing unto Paul much lesse could the Elders adde any thing to the Apostles 3. But thirdly Suppose that as Paul required the concurrence of the other Apostles so the Apostles required the concurrence of other Elders still for the more sulâ— satisfaction of all parties yet 〈…〉 they proceed after thaâ— manner by way of discussion and disputation That this was their way the seventh verse of the foregoing Chapter maketh it cleare When there had been much disputing Here was not onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} â—â—lta disceptatio a great and
the Psalme which was endited by the Holy Ghost And thus in the Text It hath seemed good to the Holy Ghost and to us viz. to the Holy Ghost speaking to us in the Scripture So the Greek Scholiast cited by M. Cartwright expounds the place Now then what ever lawfull Councell or Synod met together in the Name of Christ shall proceed after the same manner as the Apostles here did making the Word their rule and direction grounding their determinations and decrees thereupon either upon the expresse letter of it or upon just and necessary consequences and inferences drawn from it however they may for reverence sake to that first Councell which in some respects is not to be patterned by any succeeding Synod viz. in respect of the persons of the Apostles there present men of an extraordinary function and assisted at this time no question though not with an immediate yet with a more then ordinary measure of an ordinary spirit proportionable to that highest place which they then occupied in the Church and in that Councell decline the forme of words by them used as Mr. Cartwright observes that the African Councell upon that ground as he conceives did yet without either Blasphemy or Presumption it is conceived that they may to the same effect say of their decrees that they are the minde of the Holy Ghost as well as their minde for which this patterne may bee their Warrant And thus I have as I hope sufficiently clâ—ered this scruple as also answered this objection touching the extraordinary quality and immediate assistance of the Apostles in this first Councell So as this beaten Muse being now stopped and this trite evasion put by what remaines but that the conclusion should stand firme viz. That a lawfull councell or Synod being met as the Apostles and Elders in this first Councell were and proceeding after the same manner as they did may determine Church-differences and ordaine Decrees for the Churches â—o keepe Quest But how farre reacheth this Synodicall Power and in what cases may they make such Decrees Answ. In answer hereunto I shall purposely decline as much as may be all collaterall controversies as viz. whether such Synods be invested with a power of Jurisdiction reaching to the censuring of persons erroneous or scandalous I will not goe from what the Text directly leadeth me to The Decrees here delivered by Paul and Silas to the Churches we shall finde them directly concerning two things Doctrine and Practice Dâ—ctrine whether circumcision was then necessary or no Practice whether they should then eate things offered to Idols or no c. Both these the Councell here states and determines First declaring the erroneousnesse and dangerousnesse of that opinion which some would have obtruded upon the Churches under their name viz. touching circumcision disclaiming it as none of theirs This they doe explicitly vers. 24. implicitly vers 28. Then interdicting and prohibiting them the use of som things which then were or were accounted indifferent unto them vers. 29. These two the sentence of the Councell here directly reacheth not to speake what it doth obliquely how it also reacheth the peâ—sons of those who had beene the broachers of that new Doctrine whom it passeth a sharp censure upon viz. declaring and pronouncing them to be Troublers of the Church and subverters of soules vers. 24. And these two the sentence of lawfull Councells and Synods may reach they being invested with a double power the one Dogmaticall the other Directive not to speak of that corrective power the power of censures which if it bee not Formally yet Vertuâ—lly and Eminently it must bee conceived to bee in such Councells 1. They have a Dogmaticall or Doctrinall power in declaring of Doctrinall Truths or Errours This power I thinke will be yeelded them at all intelligent hands even by those who in other cases are most tender and jealous of allowing them any power of Jurisdiction And it is no more then what the example of the Church at Antioch leadeth us to who in a Doctrinall point of difference which could not be satisfactorily determined amongst themselves they referre it to the concurrent judgement of other Churches met together in a Synodicall way wherein finding it agreeable to Scripture and Reason they acquiesce and rest satisfied A pattern for the Churches in all succeeding ages shewing them what they are to do in like cases But to let this passe as a truth confessed by all who are not more wedded to their own private fancies and wills then either to Scripture or Reason 2. The second branch of this Synodicall power is Directive in matters of Practice Such a power we find the Councell here exercising upon the Churches regulating them as touching their practice And surely this may lawfull Synods doe lay out the Churches way for them order them in matters Ecclesiasticall ordaining Decrees touching what they are to doe or not to doe which Decrees may be imposed upon the Churches Quest But what then Hath such a Councell or Synod an absolute Legislative power to make Lawes and impose what burdens they please upon the Church Answ. Not so The power of a Councell or Synod is not Magisterialâ— but Ministâ—riall Not absolute but limited Many limitations may be assigned whereby this power is determined and bounded I will touch onely upon two 1. They may doe nothing against any law of Christ who is the onely Law-giver of his Church Here is no room for non obstante's Christs Lawes being unrepealable unalterable they may not be so much as tempered with by any particular persons nor yet by any combinations of Men or Angels 2. They may ordaine nothing but what they have a warrant from the word for A warrant either explicit or implicit either a particular or generall warrant either a particular warrant in expresse tearmes or atleast a generall warrant clearely held forth under those generall rules of Order Decencie Edification Such wâ—â—e the decrees which the Councell here ordained They imposed nothing upon the Churches but what they had a warrant from the word for Either an expresse and particular warrant This they had for the prohibiting of forâ—â—â—â—tion which being taken literally properly as I conceive by M. Bezis leave that here it must is expreâ—ly condemned in the word Or else a generall warrant This they had for all the rest the prohibiting of the eating of Idolothytes things offered to Idols of blood of things strangled the two latter branches of the Caremoniall Law all of them at that time in their own nature indifferent But the use of them was at the present become scandalous and offensive to the weak brethren and so tending rather to destruction then to edification Hereupon though they had no expresse word of Scripture for it yet proceeding upon that generall ground they prohibit the use of them for that time though otherwise in themselves indifferent By the same rules are other Councels and Synods to proceed And
consequently ought not to impose any thing upon the Church but what they conceive to be necessarie So did the Councell here It seemed good to the Holy Ghost and to us â—o lay upon you no greater burden then these necessâ—rie things The things by them here imposed were all necessâ—rie Necessarie either simply and absolutely by an intrinâ—â—call necessitie necessarie at all times Of this kinde was the abstaining from fornication or respectively by an â—â—tâ—ixsecall or accidentall necessity necessarie pro 〈◊〉 for the present time Such were these other things here prohibited though in themselves in their owne nature indifferent yet in â—â—spect of the sâ—andall then occasioned by the use of them they were for the time necessarie to be declined and abstained from And surely such should the Decrees and Constitutions of all Councels and Synods be viz. touching things necessarie necessarie to be observed or avoided Necessarie as I say either simply in themselves in their owne nature at all times or necessarie in respect of the present state and condition necessarie for the time which things in their owne nature indifferent may be as the words of the Councell here make it plain which speaking of things in themselves indifferent yet calleth them necessarie Quest What then doth the authoritie of the Councell or Synod change the nature of the things of indifferent making them necessarie This our Adversaries of Rome contend for It is their Glosse upon the twentieth verse of this fifteenth Chapter See here say they the great Authoritie of Gods Church and Counsels which may comand for ever or for a time such things as be fit for the state of times and nations without any expresse Scripture at all and so by commandement make things necessarie which were before indifferent And this many of our divines have unwarilie and unsuspectedly swallowed Our learned and judicious Doctor Fulk that Malleus haereticorum in his Annotation upon that glosse of the Rhemists sticks not to grant them what therein they desire in matters of indifferencie saith he we yeeld to your observation And it hath been specially of late times a received maxime that authoritie comming upon things in their owne nature indifferent changeth the nature of them and maketh them of indifferent necessarie A. But to this we cannot subscribe Certainly the Church hath no such power to change or alter the nature of things either to make things necessarie indifferent or things indifferent necessarie which in M. Cartwrights judgement is all one The reason which he giveth for it is convincing To give the Church any such power were to give it a power over and above the scriptures in as much as the indifferencie of things is founded upon the Scriptures from whence they have their middle and indifferent nature Quest But was it not so in this first Councell did not they by imposing of these things upon the Churches make them necessarie which were before indifferent Ans. I answer No they were necessarie before they imposed them Q How can that be What necessarie and indifferent both Ans. Yes indifferent in themselves but necessarie in respect of the pâ—esent occasion And herupon it was that the Councell imposed them because they apprehended them so to be Marke it These things were not therefore necessarie because they imposed them but because they were for the time necessarie therefore they imposed them As for the things themselves the nature of them was not changed nor altered by their command comming upon them As they were indifferent before so they remained indifferent still viz. indifferent in themselves and in respect of conscience onely made necessarie by accident in regard of the present occasion for the avoiding of scandall and for the procuring and preserving of the Peace and Vnitie of the Church And thus have I as briefly as plainly as fully as I could endeavoured to cleare up unto you this much controverted point touching the power of lawfull Councels and Synods in ordaining Decrees which may be imposed upon the Churches That which remaines is the application wherein I shall be as brief as I may Is there such a power in lawfull Councels and Synods then take we heed everie of us how we oppose or resist this power We know what the Apostle saith of Civill power the power of Magistracie and I think I may say the same of Eclesiasticall power the power of Councels and Synods lawfully convened lawfully proceeding and lawfully confirmed whosoever resisteth the power resisteth the Ordinance of God Theordinance of God So it hath been looked upon in all ages of the Church hitherto And sure I am it is not yet written with a sunbeâ—me by the finger of God himself that it is not so Take we heed then how we oppose how we resist this way lest in so doing we run unawares into a OEOMAXIA at least runne the hazard of fighting against God To bring the Application home to the present times I shall not neede to tell it you that this is the way that the State of this Kingdome have at this day pitched upon for the composing of Ecclesiasticall diffecences and for the reforming and establishing of the Church of God amongst us viz. to call together an Assembly of this nature wherein they have for substance and I think for circumstance so far as the present state of the times would permit endeavoured to follow this Primitive pattern let me only perswade with you to take heed of admitting entertaining any prejudiciall thoughts against this way such thoughts there have been and daily are let fall by some ill advised tongues and pens no question secretly set a work by Satan as Peter was to disswade his master from going up to Hierusalem if it might be to suffocate the Churches hopes in the wombe or to stifle them in the birth take we heed how we take them up how we give any lodging to them far be it from every of us who professe our selves the loyall subjects of Jesus Christ to harbour such a rebellious resolution as that of those in the Psalme Let us break their bonds asunder and cast away their cords from us Nay Brethren first let us see what these bonds what these cords will he before we offer any such intentionall violence to them possibly they may be such bonds as will have beauty for their companion bonds like bracelets which by binding may also adorne and inrich the Spouse of Christ no other then the bonds of Jesus Christ himself wherewith to be bound is the truest libertie possibly they may be such cords as you shall find made all of Scripture threds all of Gods own spinning only twisted and put together by men and shall we resolve aforehand to break these bonds and cast away these cords Object I know what is at the tongues end of some already what will presently be replyed To submit our selves to any such binding power or to any decrees made by such a
would ne'r have had any hand in commanding nor yet the Churches in obeying But I forbeare to reason any further against that for which I suppose scarce a shadow of reason can be given I rather passe on to some other Objections and Allegations which finding them to be but bladders full of wind I shall only prick them 〈…〉 leave them to evaporate of themselves Object 2. In the second place it is alledged that this binding power being allowed to any such Synodicall Decrees it may prove prejudiciall to the Church and to the Truth a thing which experience maketh good The Councels which we read of in the new Testament wherein there was a concurrence of the Civill and Ecclesiasticall power did they not give sentence against Christ himselfe against his Apostles against their way and Doctrine Of latter times how prejudiciall have many Councels been to the Church in condemning the truth in countenancing and confirming of errors Instance but in that one Councell of Trent then which never was there any undertaking more threatning to the Church more pernicious to the truth Answ We answer It is true thus it hath been and thus it may be but what of this Things the more excellent in their use they are the more dangerous they may be in their miscarriage Great Ordnance in a Fort or Castle being well managed and plyed against the enemy they are the strength and security of a Citie but being turned against it they batter it down Even of such use are Councels and their Decrees Ecclesiasticall Ordinances to the Church now who will thinke Forts and Bulwarks fit to be slighted â—nd all their Ordnance to be dismounted because possibly they may prove disadvantageous Object 3. But it will be further urged Experience hath found Councels of this nature to be often prejudiciall seldome advantagious to the Church witnesse that now trite and threadbare testimony of that ancient Father * Greg. Nazianzen that Durâ— quaerimonia as Calvin truly calleth it that harsh and rigorous complaint of his wherein he professeth that for his part he never saw a good end or desirable successe of any Councell or that they procured any decrease but rather an increase of evils to the Church Answ. To this home charge set on by a single testimony take answer briefly 1. To judge of things by the successe and event oft-times proves but an unrighteous judgement Hopefull undertakings though never so wisely projected and well intended may yet possibly miscarry Usefull Institutions not onely humane but divine may at sometimes prove unsuccessefull anâ— ineffectuall And so may it possibly fall out with the most promising Synods or councels But where is the fault what in the undertaking in the institution it selfe Not so but in the persons perverting or opposing it So saith our learned and judicious Dr. Whitaker concerning that first and great Councell of Nice held a little before Nazianzens dayes of all Councels the most famous since the Apostles times yet as Hilary complaines it did not finde that successe which was desired and hoped for The evils of the Church were not decreased but rather increased by it sad stormes and tempests followed upon it But whence was this Non Synodi quidem c. The fault was not in the Synod but in wicked and perverse men opposing and making head against it Even as it is with the Gospel it selfe where it commeth it hath ordinarily a Sword attending upon it I come not to send peace but a sword Mat. 10. 34. But what is the cause of this Not the Gospel which is in it selfe the Gospel of peace but those rebellious ones who will not submit to the Gospel 2. As for this testimony of Nazianzen the learned cannot but wonder that such a passage should fall from such a pen I cannot but wonder saith our worthy Whitaker that that Father should judge so perversely and write so bitterly concerning Councels But herein he was alone As for the rest of the Fathers we shall finde them clean of another minde judging and speaking as honourably of Councâ—â—â— and Synods as Nazianzene did coursely concluding them to be not onely usefull but in some cases necessary That of Augustine is well known Concilioru â— in Ecclesia saluberrima authoritas The Authority of Councels is most wholsome for the Church saith he speaking of Generall Councells And Cyprian saith as much or more of Topicall particular Synods Necesse habuinius c. We held it necessary saith he to gather and celebrate a Councell of many Priests or Ministers assembling together So as against this one singular testimony of this single Father we may well oppose the dissenting judgement of all the rest 3. Suppose that Father in his time never saw any good end of Synods What shall we thence conclude against them Upon the very same ground might the promoters of this charge as well conclude against our Parliamentary Assemblies in this Kingdome Touching which for our parts many of us here present may say as Nazianzen doth there of Councels that in our time we have not seen a desirable successe of them they have not answered our hopes and expectations but most an end have left us in statu quo prius in the same if not in a worse condition then they found us and yet I hope neither they nor any other who are true-hearted to their Countrey will dare to speake a word or entertain a thought against the use utility and necessity of them 4. Suppose that Nazianzen might say that he had not seen any good successe of Councells in his times Shall we therefore say the like of all other Councells What say wee to this first Councell held by the Apostles and Elders at Hierusalem had not this a good end Let the Text informe us what was the successe of it And so were the Churches established c. What say we to many other Councels in after ages instance in those 4. first generall Councels so universally received and approved of by the Church However the immediate successe of some of them did not answer expectation for the setling of Peace and Truth in the Church yet shall we say that the Churches of God in after ages are not beholding to them Councels and Synods in this are sometimes like unto Comets let not any pervert or abuse the comparison which have not their effect till some yeers after their appearing I remember what the Apostle saith of Parents they doe or ought to doe lay up for their children And this have the fathers of those Councels done laid up for posterity laid up many precious truths which have been usefull to the Church of God in all succeeding ages Ungratefull should we be should we not acknowledge our selves beholding to them and many other Councels and Synods since those times Not to go far back What think we of those Synods or convocations call them as you please in this Kingdom wherein
15. Of February 1644. Ordered by the Commons in Parliament that this Ordinance be forthwith printed and published Hen. Elsynge Cler. Parl. Dom. Com. THE Sacred and Soveraigne Church-Remedie OR The Primitive and Apostolicall way of composing Ecclesiasticall Differences and establishing the Churches of Christ Wherein the authority and utility of lawfull Councels and Synods is asserted and vindicated and divers of the sad-Controversies of the times modestly debated First preached in the Parish Church of great Yarmouth and now published for a preservative against the poyson of Anti-Synodall suggestions and a preparative to the receiving of what mercy God shall please to convey unto his Church in this Kingdome through the hands of the present reverend Assembly of Divines Conciliorum in Ecclesia saluberrima authoritas August Epist. 128. Quadâ—a multis queritur facilius invenitur Whittak contra Bellarm. Quest 5. cap. 6. By John Brinsley LONDON Printed by Moses Bell for Edward Brewster and are to be sold at his shop on Ludgate hill at the signe of the Bible neere Fleet-bridge 1645. Viris tam Eruditione quam Pietate conspicuis GULIELMO TWISSO S. T. D. Prolocutori ac Praesidi dignissimo reliquoque Theologorum choro in Synodali conventu Doctrinae Sanitati cultus Pâ—ritati politiae Eutaxiae Ecclesiaque Paci seriâ— sedulò operam navantibus Hasce Conciliorum Synodorumque vindicias caeterasque de deplorandis quibusdam praesentis aevi controversus candidas ac amicabiles disceptationes quales quales D. D. D. Joannes Brinsleius I Have perused diligently this Treatise called The Sacred and Soveraign Church-Remedie and finding it penned with much strength candor and modesty and desiring some healing plaister for our sad Divisions affix this Approbation and Imprimatur Ia. Cranford Ian. 16. 1644. THE SACRED AND SOVERAIGNE Church-Remedie ACTS 16. VERSE 4. 5. And as they went thorow the Cities they delivered them the decrees for to keep that were ordained by the Apostles and Elders which were at Hierusalem And so were the Churches established in the faith and increased in number dayly WHatsoever things were written aforetime were written for our learning saith S. Paul for our instruction our direction for the informing of our judgements for the regulating of our practice And surely of such use is this portion of Scripture which I have now singled forth wherein we have set forth unto us The Soveraigne Church-Remedy or the Primitive and Apostolicall may of composing Ecclesiasticall differences and setling and establishing the divided distracted Churches of Christ viz. by delivering to them the Synodicall Decrees of a venerable Councell to keep So run the words of the Text As they went thorow the Cities they delivered them the decrees c. And who were they that delivered these decrees what decrees did they deliver to whom did they deliver them to what end did they deliver them what was the successe and fruit of this delivery Let these five serve for the parts of the Text all which I shall God willing passe over by way of Explication Observation Application with as much brevity and perspicuity as possibly I can Let your Attentions your eares and hearts goe along with me and that without either prejudice or partiality It shall be much against my will if in handling this subject I offer any violence to the Text doe any inâ—urie to the truth any dis-service to the Church or yet give any just offence to any whose faces are Sion-wards Begin with the first of which not much The Messengers who they were that undertooke and made deliverie of these decrees to the Churches viz Paul and Silas So much we may learne from the last verse but one of the Chapter foregoing Paul chose Silas and departed c. going through Syria and Cilicia as the last words have it confirming the Churches confirming them in the faith by their Doctrine withall having a speciall regard to their unity and Peace This the Apostle every where shewes himselfe very studious of and solicitous for earnestly wishing it Grace and Peace it is his constant salutation to the Churches Now the Lord of peace himselfe give you peâ—ce alwayes by all meanes it is his farewell to his Thessalonians In both meaning not onely though principally inward but also outward peace seriously exhorting to it finally brethren be of one minde live in peace 2 Cor. 13. Be at peace among your selves 1 Thes. 5. 13. Being zeâ—lous for their peace he is as jealous of their divisions receiving the intelligence of them not without great regreet and sorrow So much he intimates to his Corinthians It hath beene declared to me of you my brethren that there are divisions among you 1 Cor. 11. I Church-divisions when you come together in the Church I heare there are divisions among you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} schismes This Paul taketh notice of not without a sad resentment which he expresseth by taxing and reproving them In this I praise you not saith he in the verse foregoing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} There is a meiosis in the word lesse said more intended I praise you not i. e. I blame you dispraise you Reproving them he chargeth this upon them as an ill symptom an argument and evidence of their carnality Whereas there are amongst you envyings and strifes and divisions {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} factions as the margin reads it are ye not carnall i. e. in a greater measure such having more flesh then spirit more corruption then grace charging these divisions home upon them which gave way to them he chargeth them more home upon those who were the Authors and fomenters of them wishing them to be taken notice of and avoided as men infamous and dangerous Now I beseech you brethren marke them which cause divisions contrary to the doctrine which ye have learned and avoid them I to be cut off I would they were even cut off that trouble you saith he to the Galathians speaking of the false apostles who by introducing Circumcision and pressing it as a necessary Ordinance had troubled the consciences of weake Christians and disquieted the peace of the Church These he wisheth that they were cut off that the Church were freed of them one way or other So truly zealous was this blessed Apostle of the Churches peace and so jealous of their divisions that he was willing and ready to doe any thing which lay in his power to procure the one and to heale the other Upon this ground it was that he circumcised Timothy in the verse before the Text This he did not that he put any religion in or apprehended any necessity of that then dying Ceremony but onely to comply with the Jews so farre as safely he might in a thing then meerly indifferent He circumcised him saith the third verse because of the Jews viz. that he might take that scandall out of their way and so maintaine
in it and so determining controversies and ordering all things according to the rule of the Word See here then a warrant for that course which the State of this Kingdom hath pitched upon in gathering together a select company though not of Apostles yet of Elders such as the present condition of the Church affords to consult about the affairs of the Church to examine and decide the unhappy differences which disquiet and indanger the State of it and to regulate and order it in all things according to the Word Let not this be looked upon by any as a new or yet humane Invention Sure I am for the substance of it it is not so As for some circumstances if there be not that formality in them which were to be desired the present necessity must plead an excuse for that defect But for the substance of it it is no other then a Divine Ordinance warranted and presidented by this first pattern this first Synodicall Assembly of the Apostles and Elders at Hierusalem I know against this divers things have been and will be objected In this first Councell here were Apostles as well as Elders and not onely they but others even the whole Church met together But it is not so in our Synods our Assemblies Object 1. Here were Apostles men divinely and immediatly inspired men of infallible spirits upon whose Judgements the Church might safely rely and to whose determinations others might safely subscribe But we have none such neither hath the Church had in any age since their time Answ. To this I shall have occasion God willing to answer more fully in the sequell of the Text For the present onely know we that though the Church hath no Apostles nor Prophets yet it hath Pastours and Teachers such as do succeed the Apostles though not in their Chaire yet in their Doctrine and ordinary Ministery Elders to whom God hath committed the chief care and oversight of the Church to feed and govern it Besides as for the Apostles how ever they were Members and chief Members of this Councell yet are we not to look upon them as sitting there in the capacitie of Apostles as men immediatly inspired but as assembling together with the rest of the Elders to debate and determine the controversies presented to them in a Synodicall way But of this God willing more hereafter Object 2. For the latter Branch of the Objection viz. That the Councell at Jerusalem did not consist onely of Apostles and Elders Ecclesiasticall persons but of others For this the 2. vers. of the 15. Chap. seemeth to expresse where it is said That the Church at Antioch determined to send Paul and Barnabas and certain others of them Ans. But who were these others Aretius not without good probability conceiveth them to be some of the opposite party whom they sent together with the Apostles that they might have a fair hearing and proceeding So much me thinks the former part of the Verse compared with the latter seemeth to impart When Paul and Barnabas saith the Text had had no small dissention with them viz. those false teachers the Church determined that Paul and Barnabas and certain other of them should go up to Jerusalem Where {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with them and of them seeme to relate the one to the other Certainly some of them were there present in that Councell to whom else speaketh the Apostle Saint Peter in the tenth verse of that Chapter Now therefore why tempt ye God c And these as I take it were those {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} those some others there spoken of Answ. 2. But let it be granted that there were some other sent some from amongst themselves yet whom shall we conceive them to be Certainly some of their Elders delegated and commissionated by the Church for that service Messengers of the Church as the Apostle phraseth it speaking of some whether Barnabas or Silas or Luke it is variously and uncertainly conjectured who were imployed from the Church of Hierusalem to the Church at Corinth he calleth them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Apostles Ambassadours Messengers of the Churches And surely such must these certaine others be But it will be replyed in this Councell here were not only Ecclesiasticall Elders and Officers delegates of the Churches but here is a whole Church even the whole Church of Jerusalem so it seemeth by the 23. vers. of that 15. chap. where Messengers are chosen and sent away from the Councell by the whole Church It pleased the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch Answ. For answer to this what is there meant by the Church is uncertaine whether the whole multitude of believers belonging to the Church at Hierusalem or only * the Officers of the Church or else that Synodicall body of Apostles and Elders For the latter of these and against the former it is argued not without some probability the whole Church of Hierusalem it cannot be First that Church being so numerous all the members of it could not possibly meet at one Synod 2. But secondly suppose such a possibility yet what authority had the Church of Jerusalem to send such binding decrees to any other Churches Par in parem non habet potestatem one Church hath no power over another The Church at Hierusalem had no more power over the Church at Antioch then the Church at Antioch had over the Church at Hierusalem And therefore it is probably concluded that by the Church there must rather be meant that Synodicall Assembly a representative Church then the whole multitude ofbelievers But it is said expressely the multitude was there so it is said vers. 12. All the multitude kept silence and gave audience to Paul and Barnabas A. To this it is answered that 〈…〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the multitude there we are to understand not the whole multitude of believers but of the Apostles and Elders met together Synodically from divers Churches being in number many so Master * Beza and divers other Expositors conceive of it referring theâ—e words to the sixth vers of the chap. Certainly as for the whole multitude of believers as I said they were at that time too numerous to convene at such a meeting Ob. But it is replyed though not all yet some and many of them might be there present though not the whole Church yet a good part of it so the word Church is used Synecdochically in vers 3. of that chap. where it is said that Paul and Barnabas were brought on their way by the Church Answ. In answer to this take these foure things Firâ— whether de facto they were so or no is uncertaine the evidence brought for it is not demonstrative Secondly suppose some of them were there present which for my owne part I confesse I am not
unwilling to grant the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} multitude seeming to me to import so much by comparing it with Act. 2. 6. where the same word is used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The multitude came togethâ—r c. In which sense also I acknowledge the word Church in the place forenamed seemeth most genuinely to be understood as appeareth by comparing it with vers 4. of the chap. where the Church is distinguished from the Apostles Elders Yet was it only de facto not de jure by permission not commission they were not called thither nor by any law required to be there their presence there was only accidentall by reason of their vicinity and nearnesse dwelling in the City where the Synod did sit otherwise the Church at Antioch and some other of the Churches had as much both right and reason to have been there as they being as neerly or more neerly concerned in the businesse there agitated then they Thirdly admitting them to be there present as spectators and hearers yet can it not be proved that they were admitted any wayes to joine in the debate or discussion of the matters in controversie the sixth vers of the chap. appropriates this to the Apostles and Elders Fourthly However in the fourth place they had no power of voting or determining that was peculiar to the Apostles and Elders so you have it in the Text which tells us that the Decrees which were here delivered were 〈◊〉 ordained by the Apostles and Elders not by the multitude not by the whole Church But why then are the Synodicall Letters written in their name if they had no voice in making the Decrees so the tenor of them runs The Apostles and Elders and Brethren send greeting c. vers. 23. To this it is answered First who or what these Brethren were is uncertaine the vulgar Latine which all the Romish Interpreters follow by taking away the copula makes them all one with the Elders The Apostles and Elders Brethren but that may not be allowed the originall making them distinct {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and Brethren passing by that by the words immediately foregoing it should seem that Judas called Barsabas and Sylas were two of these Brethren so they are there called chief men {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} prime leading men among the Brethren Now what they were you may learne from the 32. vers. of the chap. viz. Prophets Judas and Silas being Prophets First Doctores Ecclesiae Teachers of the Church of which sort they had then many as you may see vers. 35. whether of the Church at Antioch or at Jerusalem is not agreed but Prophets they were persons in office such were they and probably such were the rest of the Brethren there mentioned 2. But secondly suppose it that by Brethren there we are to understand persons out of office yet can it not be concluded thence that they had their votes in this Assâ—mbly onely as Calvin conjectures with good probability they assenting and subscribing to what the Councell had done the Apostles and Elders make use of their concurrence in commending the result of their consultations to the rest of the Churches Certainly more then this cannot be made of it for otherwise what power had the Brethren suppose the whole Church of Jerusalem to make Decrees for and impose lawes upon other of the Churches Q. But yet why then should the Messengers be sent the Letters written in their names surely it cannot be but that they should have a place and vote in that Councell in whose names the * Synodicall Letters were written so our late reverend and learned professour at Franâ—ker concludes it A. To this 〈◊〉 is answered by the present reverend learned professour at St. Andâ—eweâ— that St. Pâ—ul in some of his Epistles joyneth others with himself in the Inscriptions or Salutations as for instance the first Epistle to the Corinthians runs in Pauls name and Sâ—â—thene s Paul called to be an Apostle c. and Soâ—thenes our â—â—â—ther The second Epistle as also thaâ— to the Colâ—ssians in Pauls name and Timothies Paul an Apostle c. and Timothy our brother The two Epistles to the Thessalonians run Paul and Sylvanus and Tymothâ—us to the Church of the Thessalâ—nians Thus are others joyned with him as partners in the Inscriptions though the Epistles were none of theirs but Pauls As for them they were none of them immediately inâ—â—ired as Paul was and consequently could be no collaterall writers having any hand in inditing and penning those Epistles but only their names joyned with his as being approvers of the doctrines and exhortations there delivered that thereby the more respect might be procured thereunto From whence our learned Doctor Solater observes well that It is lawfull to use hâ—mana subsidla humane help for the advantage of the truth Instancing in this particular case we have now in hand The Apostles and Elders and Brethren saith he go jointly in the decrees at Jerusalem that by universall consent Gods people night be more swayed to obedience the concurrence of the Brethren is made use of in commending those decrees to the Churches which yet they had no hands in debating and determining Object Why but it is yet objected whether it was so or no here de facto yet de jure it ought to be so Quod omnes ab omnibus that which concernes all ought to be handled and concluded by all It is the usuall plea for Popular Government i. e. No-Covernment in Congregationall Churches Answ. To this we answer that this Argument whatever force is in it in some other cases in this case it pleads for an impossibility for all to meet together in a Provinciall much more in a Nationall much more in an Oecumenicall and generall Councell or Synod is a thing altogether impossible and therefore of necessity some are to be selected and chosen for all I shall not need to tell you how it is in our Parliamentary Assemblies the things there handled they are of generall and universall concernment property and liberty c. not the meanest person but is interested in them yet in as much as the whole Kingdome cannot meet together the trust is committed to a few who are to consult and determine in the name of the rest surely of necessity so it must be in the Church because all cannot meet in a Synodicall way therefore some persons of trust are to be selected and imployed about that service for which who can be conceived so fit as those who by their office are overseers to the flock set over them by God to feed and to governe them Quest But what then are all others wholly excluded from having any thing to do in such Assemblies what say we first to the Christian Magistrate Answ. To him we willingly allow what God hath given him an intereâ—t a potestative interest an
power what were it but to betray and forfeit our christian libertie It is the known plea which the Anabaptists take up against civill power and it is made use of by many against this Ecclesiasticall power For Answer Answ. Christian liberty and might not the Christians at Antioch and elsewhere have taken up the same plea had they apprehended any weight in it or reason for it when the Decrees here spoken of were tendered to them by Paul and Sylas to keep what betray their christian liberty by subjecting themselves to the ordinances of men But we hear no such words from them neither let there be any such thoughts amongst us for which I am sure there is no just ground Synodicall Ecclesiasticall power as well as civill is not incompatible with christian liberty they may both well stand together That will soon appeare if we do but rightly understand what christian liberty is mistake it not it is not a licence for christians to think and speak and pen and act what they list as some by their practice in these licentious times seem to conceive of it nor yet an exemption from the yoak of any lawfull authority whether civill or Ecclesiasticall nor yet a licence for every particular person or combinations of persons to set up the worship of God in what way and after what manner seemeth good unto them but a liberty purchased by Christ for christians whereby their consciences are set free here is the proper seat of this liberty not the outward but the inward man not the hand or tongue but the conscience which is hereby set free as from the rigour and curse of the morall law and from the obligation of the ceremoniall law so generally from all obligations and bonds save only such as God himself shall impose upon it this is christian liberty Now this liberty is no waies infringed either by any civill or Ecclesiasticall power in as much as neither of them claymeth any Jurisdiction or power over the conscience either to binde or absolve it As for the Decrees of Councells Synods to hold to them they do not properly and immediately as comming from them reach the conscience it is but a mistake to make the most charitable construction of it which is charged upon Assemblies of this nature that they command all mens judgements and consciences to bow down at the feet of their determinations What Protestant Councell or Synod ever yet claymed such a jurisdiction true it is the matter of their Decrees may reach the conscience being such things as are commanded or forbidden in the Word now conscience is bound to observe and obey but not by vertue of any humane Decree but of the divine Law which hath laid that obligation upon conscience As for other things which are in their own nature indifferent neither commanded nor prohibited in the Word but only made necessary for a time in respect of some present occasion these may be imposed but how what upon conscience as things necessary in themselves No Ecclesiasticall Decrees as I said before they do not change the nature of things but impose them and leave them as they finde them finding them to be necessary in themselves made so by the Word they now impose them as necessary finding them to be indifferent in themselves left so by the word they now impose them as indifferent only made necessary for the time In the meane time no waies touching the conscience further then as the Word bindeth it To instance in these Decrees which the Text pointeth at here are Decrees ordained for the Churches to keep obligatory Decrees but no waies binding conscience further then the Law of God bound it The Councell Decrees they should abstaine from fornication now this they were bound to before by an expresse and particular Law of God The Councell Decrees they should abstaine from eating things sacrificed to Idolls c. and these they were now bound to by a generall Law the Law of charity which required they should as much as might be avoid what was scandalous and offensive to the weak brethren and apply themselves to such waies and courses as might procure and maintaine the peace and unity of the Churches thus were they bound yet without any impeachment to their christian liberty for in the former of these their Christian liberty had no place it being a thing simply necessary to abstaine from fornication in the latter their Christian liberty was still preserved and maintained intire and whole in as much as these things were not imposed upon consâ—ience as things necessary in themselves only the outward use and exercise of that liberty was for a time limited or restrained which morall necessity so requiring questionlesse without any wrong or injury may be done either by a mans self or others in authority civill or Ecclesiasticall Where by the way before I passe any further let me only give a touch upon an error then which I do not know any that these luxuriant times have put forth of more dangerous consequence viz. That things indifferent when commanded should become unlawful such rocks the shifting of the wind of late hath carried men upon not long since the tenet was Things indifferent when commanded become necessary now on the other hand Things indifferent when commanded become unlawfull extreames both like Scylla and Charybdis it is not easie to say whether of the two the more dangerous I have given a caveat touching the one already let me now do as much for the other That authority by commanding things indifferent should make them unlawfull how can this be if so sure the ground and reason of this unlawfullnesse must be either in the authority commanding or in the thing commanded or in the person obeying now for the former of these the authority being lawfull cannot leave such a taint upon things that by touching of them medling with them it should make them of lawfull unlawfull As for the second the things themselves they are not changed the nature of them is not altered if they were indifferent before they are indifferent still viz. in reference to conscience As for the third the persons obeying being pure all things are pure to them How then can it be that by passing thorow the hands of authority things should contract such a maligne quality that of indifferent they should become unlawfull for my own part I must professe that amongst all the monstrous and mishapen conceptions which these brooding teeming times have hatched and brought forth I do not know any more prodigious then this Certainly the Primitive times were never acquainted with such a Doctrine The Decrees pointed at in the Text they were mostly about things in their own nature indifferent yet the Councell imposeth them prohibiting the Churches for a time the use of things otherwise lawfull Now surely had they apprehended that their imposition would have changed the nature of things so as to make them of indifferent unlawful they
fashion it is a gracefull prospect So is it in the Churches To see them not onely worshipping the same God but worshipping him after the same manner all worshipping before one Altvr as Hezekiah commanded all Judah and Jerusalem to doe And that not onely enjoyning the same Ordinances for substance but as much as may be the same administrations for circumstance certainly there is a beauty in this uniformity It was not for nothing that the ten bases in the temple the supporters to the great lavatorie the molten Sea were all alike all of them had one measure and one casting and one size This made them the more comly And so is it with the Ordinances of God when they are as it were cast into the same mould dispenced after the same manner it addeth an externall grace and beauty to them To these two I might yet adde two more and I shall not need to go far to seek for them I finde them both in the close of the Text This maketh much for the establishment and augmentation of the Churches 3. For their establishment And so were the Churches established viz. by and through the means of that unity and uniformity which were procured by the making and delivering of these Decrees 4. For their augmentation and increase So were the Churches increased A fruit saith Chrysostome cited by Lorinus upon the Text of Pauls condescention and compliance in circumcizing Timothy of which you reade in the verses foregoing This did he for the preserving of unity and concord to which end also he delivered these Decrees And behold the issue and fruit of both And so were the Churches increased Concordia res parvae Things small in their beginnings by concord and agreement rise oft-times to an envied height So it is with States and so it is with Churches And is it so why then let not any of us be backward or unwilling with what may be so advantagious to the Churches of God in these Kingdoms Surely it is not without reason that other Churches have had such an eye hereupon The Churches in France Low-Countries elsewhere none more then the Churches in New-England where we may see all the Churches within one and the same jurisdiction precisely put into the same posture the same way as for Doctrine and Worship so for Discipline and Government O let it be the joynt desire and endeavour of us and of all the Lords people amongst us that it may be so with the Churches of God in this and if it may be in the neighbour Kingdoms To set on this motion let me take up and make use of a double motive The former taken from the promise of God Gods promises are or ought to be our Directions and Encouragements shewing us both what we are to seek and what successe we may expect in seeking Now this is one thing amongst many which God hath promised to his people to his Churches under the Gospell a branch of the New-covenant that he will give them one heart and one way So you have it Jer. 32. 39. I will give them one Heart and one Way i. e. as the Geneva Glosse explains it one Consent and one Religion or Vnity and Vniformity Unity in Judgements and Affections I will give them one Heart Uniformity in Worship and haply in Discipline I will give them one way This promise for my own part I look upon as not yet having had the full accomplishment Certainly both these will God doe for his Church and that not only in the triumphant state of it in Heaven where there is and ever shall be a perfect Vnity and a perfect Vniformity No difference in Judgement no jar in Affections there Luther and Zwinglius agree well enough no difference in worship or practice All worship the same God after the same manner Nothing but a perfect harmonie but also in the militant or rather triumphant state of it upon earth Such a state I verily beleeve there shall be when the Church shall triumph over her conquered enemies Gâ—g and Magog And then shall there be a blessed harmony amongst the people of God themselves Then shall the wolfe dwell with the lambe and the leopard lye downe with the kid c. Christians though naturally of different tempers and dispositions yet their spirits shall close together There shall be no more such differences as now there are They shall think and speak one and the same thing there shall be but one lip and they shall walk in the same way As for those odious and opprobrious nicknames which have been and yet are not without some unkinde and unchristian heat cast in the faces one of another by such as professe the Name of Christ they shall then be taken away and forgotten There shall be no more mention of those differing and distinguishing titles whereby the severall opinions or wayes of the Churches are notified and signified unto us as of Lutheran Calvinian Diocesan Presbyterian Classicall Congregationall Independent c. Certainly there is a grave a digging for all these wherein they shall be buried in everlasting forgetfulnesse never to rise again which shall be after the destruction of Antichrist Then shall there be a sweet and heavenly consort and harmony amongst those who have overcome the beast They shall then all sing the same song even the song of Moses and song of the Lamb as you have it Rev. 15. 3. O blessed times which methinks all the Lords people should look at in some measure as Abraham is said to have done at the day of Christ the day of his Incarnation John 8. with desire and exultation or as the creatures are said to look at the time when the sons of God shall be manifested which some refer to the times I am now speaking of with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an earnest expectation and looking out for earnestly desiring and longing to see what we beleeve that if it be the will of God we may yet reap some of the first fruits of the accomplishment of this promise even in our dayes Hereunto let all of us be stirred up to contribute as our prayers so our joint endeavours for the effecting of this great work this blessed unity and uniformity amongst the Churches particularly and specially among the Churches of God in this and the neighbour Kingdoms To which let this be a second motive we are bound by a speciall ingagement viz. by the late solemne Nationall Vow and Covenant wherein amongst other things we have promised this for one viz. to endeavour the bringing of all the Churches in the three Kingdoms to the nearest conjunction and uniformity in Religion confession of faith forme of Church-Government c. This is our Vow a solemn Vow from the obligation whereof no power under Heaven can absolve and discharge us In the feare of God then remember our Vow and set our selves to pay it In the meane time