Mat. 5.37 yea is a rule for prevention of unlawfull oathes in ordinary discourse not for a tryall of mens being in Covenant 2. when Christ asked the blind men that came unto him for cure Mat. 9.28 Beleive yee that I am able to doe this In them yea was a sufficient answer in that case 1. Because it was joyned with suitable actions as their following him crying to him and saying Vers 27. Thou sonne of David have mercy upon us vers 27. Wherein they continued following him into the house 2. Which Christ accounted sufficient who knew what was in man and witnessed that they did inwardly beleive according to that profession in curing them after he had said according to your faith be it unto you vers 29.30 V. 29.30 To apply this I grant that the word yea is sufficient to testifye their being in Covenant at the time of administring the Sacrament who are sufficiently knowne by other tryalls to have true faith but what is this to those who are altogether unknowne For the 3. Where our Saviour Christ after he had opened diverse parables asked the Disciples Have yee vnderstood all these things They said vnto him Mat. 13.51 yea Lord. Here is no speech about their being in the Covenant What is this to the matter in question For it is not denyed that by saying yea men have testifyed their fayth sufficiently if their faith hath made it selfe otherwise knowne as it did in the Disciples but it is denyed to be a sufficient testification of faith in persons who are otherwise altogether unknowne The same answer may be given to that place in the fourth text where to Christ demanding Peter lovest thou me Ioh. 21.15 Peter answered yea Lord thou knowest that I love thee And Christ did know it by his weeping bitterly for his denyall of him and by the inward impression which he left upon Peters heart by his divine power when he looked upon him in the high Preists hall and before And so to Christ it was sufficient to say yea Lord and to referr himselfe to his knowledge of him But will it thence follow that it is sufficient for us if any one shall say so These are the places which he noateth for the use of the word yea and the Reader may see how litle to the purpose The same answers may serve to his other texts concerning Amen which are needlesly produced and serve not at all to prove the thing in question As for his other proofes taken from short expressions as in making of Covenants All that the Lord hath spoken we will doe or the like I marvayled much that the Answerer alleadged those which make wholly against him For 1. there is a great deale of binding force in this expression which is in no sort answered by the word yea 2. it was made by a people whom God had chosen out from all the world to be his peculiar ones upon experience of the admirable passages of his fatherly providence and upon their acquaintance with his wayes unto whom the people against whom I have excepted are in no sense to be compared 3. If the proofe which himselfe alleadgeth out of Iosh 24.15.16 c. be well examined Iosh 24.15.16.17 18.19.20 21.22.23 24.25 it will be found that they not onely understood the Covenant whereunto they bound themselves in those short answers but also the Covenant was propounded their assent to it required in another manner with more vehemency then a mere once declaring of it on Gods part or one short answer on their part seemeth to carry with it Secondly To prove that nodding with the head or some gesture of the body is a sufficient testification of a mans being in the Covenant so farr as to procure the admission of his child to baptisme he searched out the use of the latine and greeke words which serve to expresse that gesture and are used to shew the consent or dissent of the will in any matter But to what purpose I know not For it is not doubted that such words and gestures doe signifye the consent of the will nor that they are used in the worshipping of God nor that solemne covenants and professions of speciall persons in the Church are so expressed as the stipulation of ministers Elders and Deacons received into office and the profession of publick repentance before the Congregation are accomplished with saying yea and some gesture of body But will all this prove the point in question Surely no. For 1. the persons in the forenamed cases are members of the Church or sufficiently knowne to the Church but these are neither of that Church nor of any other or not knowne to be such otherwise those expressions would not be judged sufficient in a doubtfull case 2. they know and understand what is propounded to them and whereunto they give such a testification of assent which many of those of whom the question is doe not 3. the profession in those cases is made by the partyes themselves but in this by any nurse or other person in the parents absence yet those also are as unknowne as the parents yea such parents and sureties are so farr from being knowne to be beleivers that they are many of them notoriously knowne to live as without God in the world in all loosenes and profanenes In his third Answer he sayeth he cometh more particularly unto the places of Scripture alleadged by me I wish he may be found to doe so in the issue that we may find some ground for fayth to rest upon 1. For the first text Acts. 11.21.26 It is not professed by what words or signes they professed their faith conversion to God How can it be proved from hence that such as said yea and bowed their heads bodies in testimony of their approbation and liking thereof might not thereupon be admitted to baptisme and their infants Reply 1. It is enough that they satisfyed the Apostles that they beleived and turned to the Lord and that they did so in truth appeareth by the testimony which the Holy Ghost giveth them in that place It matters not by what words or signes more or lesse it was done but had there bene no more done then saying yea or nodding the head by persons otherwise altogether unknowne it would not have satisfyed 1. Because fayth and conversion to God doe appeare where they are in more and better fruits and evidences then those as himselfe I beleive would manifest if he were to handle that text 2. Because more reverent and religious respect was had in those times to the seales of the Covenant then to pollute them by such a promiscuous dispensing them as is used in Amsterdam 2. But what an unreasonable demand is that How can it be proved hence c For 1. I deny that such a saying of yea can be proved in the Apostles times to be a sufficient evidence of ones being a Christian and alleadge this
before his death that his wrightings in that controversy had bene too bitter professed his inclination to publish some thing for the qualifying of them but that be feared the scandall that might grow upon such his retractation as is to be seene in the Admonition of the Divines of the County Palatine concerning the booke called liber concordiae Thus a groundlesse jealousy sharpened Luthers spirit in that controversy and a groundlesse jealousy hindred him from retracting what he had written Had the same jealousy hindred Augustine the wholl Christian world had bene loosers thereby wanting that helpe by his booke of Retractations which now they have Which unproffitable jealousy whereby men will make good what they have said or done least they should seeme to have erred Ambrose piously cast off and confessed that his wrightings had need of a second review et qnantumlibet quisque profecerit Ambr offic lib. 1. Cap. 1. nemo est qui doceri non indigeat dum vivit How much soever any man hath profited every man hath need to be taught whilest he liveth These things being premised for prevention of scandall which may be taken at the Answer whereunto the ensuing Reply is made I will breifely conclude after I have added one or two words for prevention of unaequall censures upon the Reply it selfe with respect to the matter and to the manner of my proceeding in it 1. For the matter I must intreat the wise hearted Reader to vouchsafe a benigne favourable construction of things that may seeme lyable to some misconstruction and to consider that in all the passages of this discourse I have a particular respect to the question betweene us avoyding by-matters As for instance when I speake of the summity of the power of particular Churches in re propriâ in such things as are properly their owne doe instance in the choyse of their ministers it may be some captious polititian will thinck that I abridge the povver of the civill Magistrate which is farr from my purpose though I speake as I doe limiting my selfe to the question betweene the Church and the Classis onely which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I acknowledge not onely that submission obedience is due by the fifth commandment both to the highest Governours in every common wealth according to the severall lawes and customs thereof as to Emperours Kings Consuls Princes Dukes States and to other officers and ministers under them as Senators Counsailours Iustices Majors Sheriffs Balives Constables c. these and the like being in respect of their severall kinds 1. Pet. 2.13 Rom. 13.1 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every ordinance of man yet in respect of their common nature and power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordered or ordained of God and that for conscience sake in all their civill lawes and constitutions but also in matters ecclesiasticall spirituall it belongeth to the cheife governour or governours to be nursing fathers of the Church as well as of the Commonwealth Isa 49.23 to be Custodes et vindices utriusque tabulae and that they may and aught to establish by their authority the true Religion pure worship of God and to forbid and punish not onely civill persons for civill crimes but even Churchmen also and boath sorts for crimes against Religion as Blasphemy Haeresy Idolatry Sacriledge Schysme c. and to take order as occasion may require that the Churches make choyse of fit officers and that Church officers doe their duety in every kind according to all Gods ordinances and institutions and that the wholl worship of God and all the parts of it be administred in the congregations decently 1. Cor. 14.40 without uncomelines and orderly without confusion of which care they have excelent praecedents set before them for patternes in the Scripture such as David Salomon Hezekiah Iosiah Nor are the matters of the Lord 2. Chron. 19.11 and the Kings matters of so different a nature that the care of the things of God doeth not appertayne to the King but onely to the high Preist but they are distinguished in the manner of their performing them the Magistrates discharging their part civilly politically the Church officers executing theires ecclesiastically and spiritually that so piety and policy the Church and Common wealth religion and righteousnes may dwell together may kisse each other and may flourish together in the due subjection of all sorts of subjects to Princes and Magistrates and of both princes and people to the scepter and government of Iesus Christ Iames 4.12 that one lawgiver who is able to save and to destroy 2. For the manner 1. I have endeavoured to carry my selfe inoffensively in this wholl treatise without wronging or provoking any and for that purpose have concealed the name of the Answerer wishing that it may not be remembred upon this occasion to blemish any of his well deservings in any other service to God or to his Church 2. I have laboured so to temper my stile that the truth may be manifested by his owne actions sincerely related rather then by my verball censures 1. His owne words I have truely repeated and answered and when I have bene compelled to contradict those things whereunto I could not consent I have laboured to shew reason more then passion therein If any thinck it might have bene done more smoothly and plausibly let him know there is a difference to be made betweene personall vindications and doctrinall ventilations there being not the same degrees of provocation to passion in the latter as in the former and that some of the personall aspersions whereunto I am enforced to make reply are such as whereunto a simple cold negation without some vehemency would seeme incongruous as Ierom speakes of the suspicion of haeresy or schysme wherein he sayth it becometh no man to be patient To conclude let the Christian reader if he meete with any such passages suspend his censure till he have bene put upon the clearing of his innocency to the world in answer to a printed booke made in so provoking a manner by such a man upon such an occasion himselfe being excercised with the same tryalls difficulties wherewith I am excercised in these tossings to and fro yet with much quiet in my spirit thorough inward supportments wherein I may say to the prayse of Gods grace in my measure As the sufferings of Christ abound in us 2. Cor. 1.5 so our consolation also aboundeth by Christ Lastly If any man shall thinck that my Reply is too large let him consider 1. that the particular matters of fact wherein myne innocency was necessarily to be defended are many 2. that I could not declare and maintaine the truth which I hold in points of doctrine and which is in word or actions opposed by the Answerer in a breifer discourse 3. that a necessity was layed upon me to wright somewhat on the behalfe of other Reverend ministers some whereof
against him 2. To the second The judgment of the Classis 1. concerning Mr. Hook 2. concerning the answerer Here againe concerning this judgment of the Classis it would be enquired 1. Quaere Whether all the Ministers of the Classis consented hereunto or not 2. Quaere Whether they that so judged declared their sentence to be according to the Scriptures If yea what Scriptures they produced to warrant they re censure If not By what rule they will justify such proceeding 3. Quaere Whether the Church referred this matter to the Classis and craved they re judgment therein 4. Quaere Whether the Classis did heare Mr. H. declaring the reasons of his judgment and seeke to rectifye his judgment if they thought he had erred by Scripture before they proceeded to sentence against him If upon inquiry it shall appeare that the matter was not referred to their judgment by the Church and that only some few of the Ministers or all or most of them without shewing the aequity of their sentence by the Scriptures thus judged without hearing what Mr. H. could say in defence of his assertions and then gave it under their hands to subject the Church to they re determination and the Answerer procured this to be done and afterwards pressed it upon the Church to keepe out Mr. H. let the Reader judge whether this be not a manifest depriving of the Church of that liberty and power which Christ hath given it as himselfe acknowledgeth in the free choyse of they re Pastor Nor can I thinck that the Classis or deputyes of the Synod would justify the Answerers dealing in this buisenes and condemne Mr. H. so farr if they had bene rightly informed of the naked trueth without such intimations suggested by the Answerer against him as might serve to stirr up unjust jealousyes and surmises against that worthy man For may not any thing he held stand with the doctrine contained in the Catechisme Confession and Synodicall explication thereof And doeth the Synod require any more of him that is to be admitted to any Church in these countryes I am confident that this case would beare a review that a Nationall Synod would not justify the deputyes for that provinciall Synod nor the deputyes justify that Classis nor the Classis approve of the Answerers dealing in this buisenes if it were more thoroughly examined Ans 3. To the third His apology for wrighting this being compelled by the Complainants in his owne defence which else he sayth he would not have done Be it Reply that the complainants wrighting to the Consistory had compelled him to answer there yet that might have bene done by word or in wrighting and kept within themselves Who compelled him to print If he say the printed pamphlet 1. what is that to the Complainants who disliked it 2. my printed protestation was sufficient against that and did satify 3. I had procured that all the pamphlets were bought up save a few that were dispersed before the receit of my letter and so the publishing of them was stopped And therefore I may fitly reply in his owne words a litle qualifyed had the Answerer bene so considerate and wise in this as he hath bene in some other things he would rather have rested in the judgment of the Classis against the printing of his booke and burnt it or utterly suppressed it then to compell me in myne owne and other mens defence to wright these things concerning him or them which otherwise I would never have done though the injuryes we have suffered are great the wrōg done to the Church is farr greater if they had no more to complaine of then that they were deprived of that faythfull servant of God Mr. H. whom he not only then deprived them of but also pursueth him with reproaches in print unto the ends of the earth So much for Mr. H. at least till another occasion be given Ans 2. A breife defence of my selfe which is more fully done in ans to the 7. Sect. and those that follow 2. In the next place he dealeth with me and thincketh to free himselfe from any blame concerning me out of myne owne words in the postscript after my letter to the Classis concerning which he noateth three things 1. Some faults in that wrighting 2. that my desisting is by me imputed to the Classis as the cause thereof 3. that the Complainants are to be blamed for laying this complaint upon him To all which I will reply breifely referring the larger discourse of my matters to the seaventh Section and those which follow Reply 1. To the first concerning faulty and injurious relation of matters to be further examined hereafter Let the Reader but cast his eyes hereafter upon Sect. 19 where this matter should be examined and he shall find nothing sayd by the Answerer to evince that in that postscript are any faults or injurious relations of matters though J can easily shew sundry faults and injurious relations of matters made by him to be further examined both in that and other Sections 2. To the second that my desisting is to be imputed to the Classis P. 147. 3. as the cause thereof Here I may justly retort the Answerers observation concerning my publick censure of the pamphlet upon himselfe in reference to the Classis with some additions more justly and say almost in his owne words Observe the just reward of the inordinate affection which the ministers of the Classis have shewed in contending against the Church and against those Ministers whom the Church hath desired to gratifye the Answerer By the Answerer himselfe complaints are called for to be directed against them that himselfe may escape Nor is it once as it was in my case concerning W. B. that he hath done thus but often in this booke Nor is it done against men unknowne as in my case but he nameth them urgeth it and that in print as well as I did and though by the Answerer himselfe sentence is not pronounced against them yet the evidence which he bringeth is so cleare and so insisted upon and urged by him rhat some will thinck right is not done to the Answerer if sentence passe not against the Classis 3. To the third that they unjustly lay this complaint upon him Why so Because they say Mr. P. is the only cause If that be the fault let the expression be altered and in stead of the only cause what if they say the principall cause will that please him No Mr. D. contradicteth them in confessing the Classis to be so strong a cause thereof But this is no contradiction to that saying that he is the principall cause For the concurring of diverse causes to the producing of one effect doth not destroy but suppose a due subordination of causes so that the effect may be ascribed to either properly yet to the principall efficient primarily and secondarily to the Instrument As if one man cut another with a
can testifye I was content to come over for 3 or 4 moneths to helpe them And other agreement or promise I made none Now what need was there of any letters from the Eldership for so much 2. If there had bene any further purpose or agreement to come over by a private sollicitation without publick order yet in so doing no good order was transgressed Because it was agreed upon in the Consistory that it should be free for every member of the Congregation to procure any able minister to come thither for the tryall of his gifts the reason of which agreement as I can shew under the Elders hands was that the Church should not be ingaged unto any man if his gifts should not be approved by the Congregation So that the manner of my comming over was according to the order agreed upon amongst themselves 3. I could add if I thought it worth insisting upon that my comming over was not without his knowledge nor without the desire of the Eldership though not signifyed by any publick Act nor was it requisite in this case the premises being considered The Answer to the nineth Section examined concerning my resigning of my pastorall charge in London THree things are in this Section propounded by the Answerer or pretended rather 1. my not bringing with me an authentick testimony of my lawfull dimission Ans 2. My resignation of my place 3. His answer to my arguing from his preaching against that my resignation to prove that he never desired me for his Colleague Which particulars are now to be examined and answered severally and breifely Reply 1. For the first That this is a mere pretence will appeare if three things be considered 1. that he never required of me any such testimony therefore how doeth he know that I wanted it 2. If I had wanted a testimony it is well knowne to himselfe as well as to others that I could soone have had one 3. I did not want such a testimony as might satifye any man even Momus himselfe One of the Ministers of the Classis having read it sayd it was testimonium laudatissimum The Answerer intimateth that an ample testimony hath bene formerly given to him in other places Pag. 17.3 How ample his testimony was I know not but that myne was honourable and sufficient appeareth by what hath bene sayd 2. For the second seing J am chalenged thus in publick about the resignation of my pastorall charge in London and called to the barr of common censure to answer to that which my accuser objecteth against me both here and in other places of the booke concerning this matter I pray the Reader aequally to consider my defence wherein 1. I will speake something in thesi generally concerning the lawfullnes of that which he seemeth to condemne 2. I will add something in hypothesi for the justifying of what I have done in this particular In Thesi I am to shew that it is not unlawfull for a Pastor in case of extreame and apparent personall danger by flight to provide for his personall safety That this is lawfull appeareth 1. By the precept given by Christ to the Disciples and in them to all beleivers and particularly to the Ministers of the Gospell When they persecute you in this City flee into another Mat 10.23 Vnlesse he will say that rule is but temporary and of force only during the first Century which was the errour of Tertullian Haec scripsit Tertullianus contra totam Ecclesiam Hieron dâ— virisillustr wherein the wholl Church held contrary to him The Arguments which Tertullian produceth for justifying of his Errour I examined thoroughly before I tooke that course found them if I may say with reverence to so ancient a light in the Church of no weight This liberty of flight granted by that precept I have not read many that have denyed of later time onely an Anabaptist one Mr. Helwis who is fully answered in print Helw of the mystery of iniquity Mr. Rob of Rel. Com. P. 23 Mat. 10.5 P. Martyr in Epist ad amicum de de fuga Mat 28.19 Aug in Epist ad Honorat Epist 180. Also the same precept was argued by some others to be but temporary from the temporarines of that other precept Goe not into the way of the Gentiles c. Which indeed was shortly after abrogated But betweene those two precepts Peter Martyr judiciously noateth this difference viz that appeared to be temporary in that it was abrogated by Christ who after his resurrection expresly â—â—mmanded the contrary saying Goe teach all nations But this precept concerning flight in persecution is perpetuall because Christ never reversed it by any word in Scripture And upon this and other satisfying grounds Augustine is cleare concerning the lawfullnes hereof in the case of Ministers as wil appeare to him that shall read an Epistle of his written to that purpose 2. By examples of the servants of God who have done thus We may not expect examples of any Pastors in Scripture who did thus For till the ascention of Christ that gift was not given to the Church And after for the space of 300 yeares the persecutions were for the most part not personall but generall not against the person of the Pastor only in which case alone it is lawfull to flee but against the wholl Church in which case it was necessary Act. 7.25 Exod 2.12.14 3.4.18 that they should stay But of cases paralell hereunto we have instances of not a few As of Moses who being perswaded that God by his hand would deliver the Israelites yet for feare fled out of Aegipt where the Lord did not reprove him for so doing but reveale himselfe more fully to him then formerly 1 Kings 17 3.18-10.19.3.5 c. Acts 9.23.24 2 Cor 11.30 Great Eliah by the Lords appoyntment hid himselfe from Iezabells pursuit who had threatned him was not there in condemned by the Lord but incouraged and assisted The blessed Apostle of the Gentiles Paul to avoyd the lying in wayte of the Iewes was let downe by night through the wall of Damascus by a rope in a basket for which he was so farr from being condemned of his owne conscience inlightned by Gods holy Spirit of truth that he rejoyced in it afterwards and tooke the same course of flying from Iconium to Listra Ast 14.1 5.6 to avoyd violence The time would fayle me to speake of Iacob David Ieremy Baruch of those whom Obadiah hid by 50 in a cave and of those worthyes under Antiochus Heb 11. â— 37.38.39 of whom the world was not worthy who did wander up and downe in sheepeskinnes and goateskinnes in wildernesses mountaines and dens and caves of the earth and this they are said to have done by fayth Yea our blessed Saviour did also sundry times as our head sanctifye flight to all his members who are partakers of the fellowship of his afflictions and of this amongst the rest
under no lesse paenalty then my not admittance to the pastorall worke in the English Church notwithstanding the unanimous desire of the Congregation Was not this to make them necessary observances The case is so cleare that the Answerer himselfe doeth not at all deny it 2. Let us see whether the power whereby they have done this be a due or an undue power And it will appeare to be undue if neither the Scripture nor the Nationall Synods nor the Church nor any good reason have given them any such power And this we will declare with Gods assistance distinctly in every one of them First The Scripture is so farr from giving the Classis any power of making lawes to bind particular Churches in cases of that nature that it doeth not once mention any such kind of combination nor doeth allow any such power to the deputyes of any Churches consulting together for their common good The Texts which Bellarmine alleadgeth for the power of Councills in making lawes are the same which the Answerer sometimes harpeth upon in this case but Iunius clearly sheweth that they make nothing to the purpose Deut. 17.8.10 Sect. 24. Ans 4. The first is Deut. 17. Which place the Answerer alleadgeth to prove the Classis to be an higher judicatory and above the Church Thou shalt doe according to the sentence which they of that place shall shew thee To which Iunius giveth 2 answers 1. The cases are not alike For in those times the mind of God was revealed to those Judges in obscure and difficult cases by signes and answers from God himselfe 2. He grants that the sentence of those Iudges was to be obeyed servatâ clausulâ salutari that holesom clause which Moses puts in being observed according to the sentence of the law Vers 11. which they shall teach thee So that the sentence of those Iudges did no further bind men to rest in it then it was according to the sentence of the Law And yet these were Iudges by Gods expresse appoyntment which the Classes have not to shew for their judicatory in the same manner as those Judges had Act. 15. 2. The other Text is Acts 15. alleadged by Bellarmine to prove the binding force of the decrees of Councills and by the Answerer Sect. 31. Ans 5. to shew the authority of the Classis whereunto Iunius giveth 2 answers also 1. Non sequitur ex particulari si custodienda fuerint decreta Concilij Apostolici ergo omnium servari oportere It doeth not follow from a particular that because the decrees of an Apostolicall Councill are to be observed therefore the decrees of all Councills must be so kept Cont. 3. lib 4. cap. 16. And whereas Bellarmine affirmeth that the question there was not defined by Scripture but by the voyces of the Apostles Iunius denyeth that any thing was ordayned in that Councill but from the Scripture as he had before demonstrated thereunto referreth the Reader And whereas Bellarmine sayth that the decree of the Apostles was not left to the examination of the Disciples but that they were simply commanded to obey Iunius chargeth him with falsely supposing two things 1. That the Apostles alone made this order For the Elders concurred with the Apostles in this sentence and the wholl Church all of them being taught by the spirit of truth to thinck the same thing And this he sayth is the manner of proceeding in those Councills where Christ is praesident 2. That the same respect is to be had to the determination of others as of the Apostles Which is an errour he sayth For it was the singular priviledge of the Apostles that they had immediate assistance of the Holy Ghost and infallibility in their Apostolicall determinations so that what they delivered was to be received without examination whereas the dictates senteÌ„ces of all other are to be examined by their wrightings wherby it appeareth that the Scripture acknowledgeth no such power of making lawes to be due to the Classes unlesse they can produce some other texts which when they shall be alleadged shall be further examined if God permit Secondly No generall Councills or Nationall Synods have acknowledged any such power to be due to Classes for aught I can find if any others have found out any such let them declare the Canon of such Councills and Synods wherein it was so concluded and the ground of such a determination being found sufficient I shall willingly receive it and submit thereunto In the meane space let it be considered that they who distinguish betweene Generall Nationall Provinciall and Diocesan Councills say that the two former have authority to make Canons but the two latter onely to see that the Canons imposed by the two former be observed Praef ad distinct 18 as may be seene in Gratian. Thirdly The Church hath not given them any such power nor indeed can it 1. It hath not as appeareth in their complaints of it as undue as a greivance and in the profession of diverse of the members that they never knew that the Church was so subjected 2 That it cannot appeareth in this that the Church it selfe hath no such power and none can give what they have not In what sense this assertion is to be understood and upon what grounds it is to be received we shall have occasion to declare in examining his answer shortly to follow whereunto I referr the Reader Fourthly That no good reason giveth the Classis this power of making lawes to bind particular Churches will appeare if two things be declared 1. what things are required to the making of a law 2. what instances they produce to shew the undue proceedings of that Classis herein First the things required to a law are these at least 1. a due authority or power orderly authorised thereunto 2. its consonancy and consent with the law of God 3. that it is referred unto and doeth respect the common good Secondly let the instances produced by them be brought to these rules and it will be found 1. that they want sufficient authority for making of such lawes 2. that such a law agreeth not with the law of God 3. that it is not referred to the publick and common good by what hath bene already said partly in this Section partly in the 12 Section and partly in other Sections The issue whereunto the instances drive is that the Classis excerciseth an undue power when it bindeth men to any observance upon no better ground then the mere custom of a place which is then done when â—hat custom is not warranted by the word For howsoever in civill administrations in Common wealths some customs have the force of a law Hist. 1. part 2. book 4. Chap. 15. Sect Vlp. li. 29 as Sir Walter Raleigh well observeth Yet in Church matters it will not hold the reason of Churches and Commonwealths being not the same But if the rule hold in Commonwealths that quod ab