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truth_n	church_n	particular_a	universal_a	2,043	5	9.2335	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77507	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. / By John Brinsley.	Brinsley, John, 1600-1665.	1645 (1645)	Wing B4725; Thomason E269_27; ESTC R212361	64,670	94

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 togeth●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 Ass●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 Fran●ker concludes it A. To this 〈◊〉 is answered by the present reverend learned professour at St. And●ewe● that St. P●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 S●●thene s Paul called to be an Apostle c. and So●thenes our ●●●ther The second Epistle as also tha● to the Col●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 Tymoth●us to the Church of the Thessal●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 in●●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 h●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 intere●t a potestative interest an

the peace and unity of the Church And upon the same ground it is that here in the Text passing thorow the Cities he delivered these decrees to the Churches viz. that he might heale those breaches and make up those rents which some differences in opinion had made amongst them Behold here an excellent patterne as for all Christians in generall so more specially for the Ministers of the Gospell teaching them to make this one part of their worke to procure the Churches peace As to maintaine truth so peace God hath put them together love the Truth and Peace let not any dare to put them asunder especially the Ministers of the Gospell who are Ministers as of Truth so of Peace Let them make it their joynt worke as to defend and vindicate the one so to preserve and procure the other taking heed of being any wayes accessary to the making or continuing of breaches the breeding or feeding of divisions A greater dis-service cannot be done to a besieged City then to make a breach in the walls of it Such is the condition of the poore Church of God as at all times so at this day a besieged City farre be it from the watchmen to make or to be any wayes accessary to the making of breaches in the walls of it far be it from them to sowe the tares of divisions in this field which where they take rooting prove like ill weeds to good corn hindring the growth of Religion sucking out the very heart and life of Ordinances Paul writing to his Corinthians he chargeth this upon them that they came together not for the better but for the w●rse 2 Cor. 11. 17. publike Ordinances did them no good they were never the better rather worse for partaking in them And whence was this the next verse yeelds this as one reason of it For first of all when you come together in the Church I heare there are divisions amongst you where there are divisions schisms factions that have taken rooting in a Church if let alone they will even blast the most sacred Ordinances of God rendering them in a great measure ineffectuall Oh that the sad experience of the times were not too cleare too full an evidence for this truth whence is it that publike Ordinances are by many so sleighted neglected if not contemned The Sacrament of the Lords Supper so little regarded people can be well content to live without it feele no want of it care not whether they partake in it or no The Word how powerfully soever dispensed in the ministery of it yet it findes not that power that welcome in the hearts of people which heretofore it hath done certainly for this we are in a great measure beholding to the divisions of the times which having bespoke and taken up the heads and hearts of people and busying them with controversies and disputes of some of which we may say as Paul doth touching those fables and genealogies which he forewarneth Timothy of viz. that they minister questions rather then edifying they have left little roome for matters of greater concernment So as hereby the worke of the ministery is not a little disadvantaged and hindered Great cause then have we to be warie how wee have any hand in sowing any of these pernicious seeds where the field is cleere it must be our care to keepe it so where it is foyled it must be our endevour to cleare it contributing everie of us what we may to the healing of these breaches where they are made parting with much of our owne I what ever is our owne our owne wills our owne Liberties our owne profits our owne credit and reputation I if neede were our owne lives for the effecting of this cure Readily imbracing all opportunities wisely improving all advantages which God shall put into our hands for the quieting setling establishing of the Churches So doe Paul and Silas here in the Text having the Synodicall decrees in their hands in all places where they come they deliver them so applying that remedie which providence had provided for the healing and composing those differences which were then broken in upon the Churches to the disquieting of their peace and endangering of their state Here is a patterne for all of us of the Ministerie And in particular here is a warrant for me for taking up this portion of Scripture at the present What sad divisions both in Judgement and Affections are broke in upon the Church of God in this Kingdome as well as upon the state at this day I shall not neede to tell you We feele of them and the whole Christian world rings of them As it is in the naturall so we find in this Politicall Mysticall bodie Anima sequitur temper amentum corporis The soule followeth the temperature of the bodie and the Church the temper of the state This Dyscrasi● like a feverish distemper it is to be felt more or lesse in every member of this bodie Touch where we will we shall finde the Churches pulse beating very unequally We in this remote angle this toe as I may say of the Kingdome however blessed be God we are not sensible of such paroxismes do not feele of it so much as some other parts do yet can we not say we are free Now in this case I cannot but look upon it as a dutie in imitation of the Apostle here to take everie opportunitie to contribute what I am able to the staying and if it might be to the quieting and quelling of these differences at least in this place This being the marke whereat I aime and that with a single eye let me now in the name and feare of God advance passing to the second particular wherein we meet with the plaister which this skilfull surgeon applieth to this sore the remedy which this wise Physitian ministers to this maladie viz. a receipt of Synodicall Decrees so it followeth And as they went throrow the Cities they delivered them the Decrees which were ordained of the Apostles and Elders at Hierusalem Here is the Quid. What it was that Paul here maketh deliverie of viz Decrees Decrsees made by the Apostles and Elders Decrees made by the Apostles and Elders at Hierusalem And who were these Apostles and Elders what were these Decrees why made at Hierusalem upon these three I shall insist severally 1. Who were these Apostles and Elders A. For the former I shall not neede to spend time or words about it There were not so many of that highest forme of Extraordinarie Ministers but that they may be and are well known both who they were and what they were Quest But who or what were these Elders here we shall meet with some scruple Answ Elders {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Presbyters i. e. say the Rhemists Priests So they render it in tho second verse of the Chapter foregoing to the Apostles and Priests a word say they ecchoing and

interest of power and that both in the convening and confirming of such Assemblies 1. In convening that the Churches may meet in this way by his authority under his wing by his allowance under his protection thus were the ancient generall Councells called by the authority of the Supream Magistrate the Christian Emperours some of them graced and honoured with their personall presence and subscriptions and thus in topicall Councells as they call them particular Classicall Provinciall Nationall Synods where it may be had the concurrence of the Christian Magistrate is still to be looked at and desired who being by God appointed to be Custos vindex u●riusque tabulae the keeper and protector of both Tables and a father as to the State so to the Church Kings shall be thy nursing fathers ought consequently virtute officij to comply with all waies and means which may procure the peace and welfare of the one as of the other 2. As in convening so in confirming this did those Christian Emperours to those generall Councells and this honour we willingly give to the Civill Magistrate that he should be under Christ whose Vice-gerent he is the Alpha and Omega the beginning and ending the first and the last in these Ecclesiasticall meetings which being congregated by his authority by the same authority ought to be ratified and confirmed that so the greater obligation may be layd upon all sorts of persons for the observing of those decrees which are so ordained herein also the Magistrats concurrence is to be desired in asmuch as he is by vert●e of his office the Minister of God unto his people for good and that not only their naturall good to preserve their lives or their civill good to maintaine their estates and liberties or morall good to restrain them from vice and incourage them to vertue but also their Ecclesiasticall and spirituall good to maintaine their Religion the true worship and service of the true God Thus then the Magistrate is not excluded Quest But then it seemeth the rest of the people are Answ. Not so neither to them I shall freely allow whatever they may justly challenge if not more willing rather to yeeld a scruple to them then take a graine from them As First an interest in the election and delegation of persons to be betrusted with that service Secondly a liberty to communicate their doubts and desires in waies fitting and convenient Thirdly a liberty of presence to some as conveniencie will permit that they may be hearers and witnesses of the proceedings Fourthly a liberty of speech unto such as shall be after a speciall manner interested in the businesses agitated Fifthly and lastly the consent and concurrence of such persons or Churches as may procure respect unto the truth may be desired and made use of All these for my own part I am not unwilling to grant and methinks if my eyes deceive me not I see them all layd forth before me in this pattern which I have now in hand this first Councell at Hierusalem Where First Paul and Barnabas and whoever were sent with them were sent by the Ch●●ch They determined that Paul and Barnabas c. should go up to Hier●salem 〈…〉 viz. the Church as the next Vers xplaines Secondly sending the persons they send their cause with them Corpus cum causa they determined they should go up about this question Vers 2. viz. touching Circumcision whether necessary or no Thirdly here was the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the multitude a convenient number of the people to heare and see and bear witnesse of their proceedings Vers 12. Fourthly here was the opposite party who had a liberty to declare their judgements and to plead for themselves as I have already cleered it from the 2. 10. Verses of that Chapter and may appear further by that heat of disputation which was in the Councell Vers 7. Fifthly and lastly here was the consent and concurrence of the brethren and the whole Church of Jerusalem taken in and made use of to procure the more respect to the decrees of the Councell with the rest of the Churches Vers 22 23. In all these we find a popular concurrence and influence with and upon this Councell but now what was beyond this as the defining and determining of the differences and ord●ring of decrees that was the Apostles and Elders so you have it expressed in the Text They delivered them the decrees for to keep that were ordained of the Apostles and Elders And thus you see who were the proper members of this first Councell or Synod which I have insisted a little the longer upon as to lay a good foundation for such superstructures as shall afterward be built upon it so to shew you the groundlesnesse of that Odium which by some unreasonable men is cast not only upon the present Assembly in this Kingdome but upon all Church Assemblies of like nature viz. because they consist chiefly and mostly of Ecclesi●sticall persons * Divines as they scornfully tearm them Pastors and Teachers such Church officers as the present state of the Church affords herein what new thing do they see what more then is to be seen in this first Councell where the members of the Counsell were Apostles and Elders Observ. By them were these decrees ordained viz. by a joint co●sent not by any one of them not by Peter not by James nor by any one other from whence it may be rightly concluded against that Antichristian usurpation of the Pope who takes upon him to make binding decrees for the Churches alone This is more then his pretended Predecessour St. Peter would d. But that I passe by 2. Come we now to the second branch of this second particular viz. What were these decrees which were ordained by the ●postles and Elders and here delivered by P●●●l to the Churches For answer will you know the particulars read the 20. or 29. Vers of the Chapter foregoing there you shall find a summary of them viz. that they should abstaine from meat offered to Jdols from ●lood from things strangled and from fornication The three former of them things in their own nature indifferent The latter fornic●tion esteemed little more as it seemeth in those times at least amongst some of the Gentiles who account it if a sin yet a very voniall one these the Councell by a joint consent interdicts and prohibits and these prohibitions the Evangelist here calleth by the name of Decrees {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Edi●ta D●●●eta the same word we find used in the second of Luk. Vers 1. There ●e●t out a decree from Caesar Augustus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And so againe in 17. Act. Vers 7. where Jason and the rest of the brethren are accused that they did contrary to the Decrees of Caesar {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thus were the ●ivill decrees of Princes and States then called

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 cl●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 ●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 D●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 pe●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 Vertu●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 Magisterial● but Minist●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 w●●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 for●●●●tion which being taken literally properly as I conceive by M. Bezis leave that here it must is expre●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

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 ●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 Dur● 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 an● 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 Counc●●● 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 ● 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