to choose a Bishop which being sent thither as an Embassadour in the Embassage of God it might be granted unto them to glorify God in their meeting together He speakes there not of choosing a Bishop to minister in their owne Church but of choosing one to be their Deputy to travell unto the Synod or meeting in Antiochia for settling of order in that Church And in the same place to moove them the more he sheweth what was the practise of the Primitive Churches in such cases viz. that alwayes the neighbour Churches did send Bishops and some of them Elders and Deacons Againe writing upon the same occasion unto Polycarpus Bishop of Smyrna he saith (e) Epist ad Polyc. p. 97 98. It was meet to gather a Synod comely in the Lord and choose some dearly beloved and diligent person which might be called Theodromos or one that should runne for God who might travell into Syria and thereby celebrate their diligent love to the praise of God And using many arguments to commend that businesse unto him as the work of God he intreateth Polycarpus that he would write unto other Churches that they would doe the same thing that they which were able would send men to travell on foot that others would send their letters to be conveyed by such as Polycarpus should send thither From these testimonies of Ignatius Mr Parker (f) Pol. Ecc. l. 3. c. 24. p. 356. concludes that in those times according to the practise of the Reformed Churches with us neighbour Churches were combined together as it were Classically for the mutuall communication of offices And whereas D. Bilson (g) Perpet Gov. c. 7. confesseth that it was the manner of that time if any Church was tossed with waves of discord that neighbour Churches round about did send a Bishop Elder or Deacon for appeasing that tempest Mr Parker inferres justly thereupon If neighbour Churches had right or authority in compounding of strifes why not also in moderating of elections His conclusion in the same place is Let this very right in compounding strife be a sufficient authorization for our Classes Thus then it is apparant that Ignatius was not directly with Mr Canne as he boasteth but his meaning hath bene manifestly perverted contrary to his words Tertullian that is next alledged though misalledged c. 29. being put for c. 39. relating the manner of Christian assemblies in his time saith in effect (h) Apol. c. 39. They came together into the Congregation it is not sayd into one Congregation as Mr C. alledgeth it for to pray unto God for to rehearse the Divine Scriptures and with holy words yo nourish faith stirre up hope and fasten confidence And they used exhortations reproofes and divine Censure I answer I. Though particular Churches met together for such end this hinders not but that the Deputies of those same Churches might meet together in Synods for their mutuall assistance in the judgement of more weighty and difficult causes It followes not because severall Congregations have their due power that therefore the power of Classes is an undue power II. that Tertullian himself intended no such thing it appeares evidently by the great approbation and commendation which he gives unto Synods in saying (i) De Jejunüs advers Psychi c. 13 The appoynted Synods are kept through the countries of Graecia in certaine places out of all the Churches whereby both the deeper or more difficult matters are handled in common by that representation of the whole Christian flock they are celebrated with great reverence He alledgeth the words of Origen writing much to the same purpose (k) In Jos Hom. 7. Such as were brought in the third place for sinne unto the Congregation if they stood obstinate by the judgement of the whole Church were excommunication from the body the Elders of the Church pronouncing the sentence And then in his owne words he sayth (l) Ch. pl. p. 90. Observe here he saith not that the matter was caried to a Classis and there first determined c. but names onely the Congregation and Elders thereof notwithstanding had there bene any such superiour judicatorie Assembly it is likely he would have omitted it and mentioned a subordinate and inferiour one ANSVV. I. The words which they alledge in another letter in Origens name as if they had bene his speech verbatim described are not his words He neither speakes of men brought unto the Church nor of the judgment of the Church nor of Elders pronouncing the sentence he shewes how all the people might be polluted by the sinne of one man when the Briefts which rule the people being unmindefull of priestly severity doe not rebuke nor take away evill from them nor make him as a Publicane and Heathen which hath despised the admonition of the Church but not in such words and forme of speech as Mr Canne faineth II. All that Origen there speakes is not repugnant to Classicall government all that he there requireth is dayly performed by the Churches among us which stand under the government of Classes and Synods Obstinate offenders having their names and offences divers times published before the whole Congregation are with the consent thereof excommunicated by the judgement of the Eldership going before III. If Origen in his writings had expressely denyed the authority of Synods it had bene of no great weight against the generall judgement of other ancient Fathers the rather seeing his writings are rejected and condemned by so many especially by Epiphanius and Hieronie the Authours hereafter alledged by Mr Canne And see how vaine many of his glosses were even touching this poynt Speaking of the keyes of the kingdome of heaven Mat. 16. he there telles us of many keyes to open severall gates in heaven◠that (m) Orig in Mat. 16. Tempérance is one key to open the Gate of Temperance in heaven that Iustice is another key to open another Gate and so for all other vertues And afterwards expounding the promise made Matt. 18.18 touching binding and loosing in heaven comparing it with the promise made unto Peter Mat. 16.19 because a word of the plurall number is used in the promise to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in coelis and to others a word of the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in coelo Origen from thence (n) Idem in Mat. 18. teacheth us this Doctrine that Peter did binde and loose in all heavens whereas some others did but binde and loose in one heaven And therefore he concludeth Look how much better he is that bindeth by so much is he that is bound bound in more then one heaven and by how much better he is that looseth by so much the more blessed is he that is loosed because he is loosed in all the heavens Such are many of the interpretations of Origen IV. As Mr Canne misalledgeth Origen to impugne the authority of Classes and Synods so other more learned judicious Writers alledge him
c. Doth not this distinction of offences different manner of dealing allowed by yourself shew that for some trespasses we are not bound to admonish the trespasser nor to insist upon them V. If Magistrates may lawfully passe by the judgment of some lesser sinnes then may the Church also passe by the publick censure of some lesser offences But the Magistrates may doe it Therefore the Church also The consequence of the Proposition appeareth because the Church is not more strictly bound to judge any sinne then the Magistrate is his commission for the judgement of all kinde of sinne great or small being as large as the Churches he being ordained of God to keep all the words of his Law to be a keeper of both Tables and to judge all evill according to the nature of it as well as farre as the Church is Deut. 17.18 19. Iosh 1.7 8. 1. Kin. 2.3 1. Chron. 28.7 8. 29.19 Prov. 20 8. Rom. 13.3 4. The Assumption appeareth likewise to be true from the first proofe of the Assumption in the former Argument as also from this that men are sometimes reproved for bringing their brethren before the Magistrates even in cases of injury sinne committed against them 1. Cor. 6 1-8 whereas if they were absolutely bound to let no small offence passe without judgement then should it also be the fault of others not to bring the same unto them this whether they were Christians or Infidels the like law charge being given unto them both VI. The ending of some controversies judging of some publick offences without the knowledge of the whole Congregation is by yourself acknowledged to be lawfull in the approbation of that Discipline in the English Church at Franckford which was there confirmed by the Church Magistrate for whereas it was there agreed that (k) Disc of troub at Franckf pag 115. c. art 53. if admonition with witnesses prevayled not the offence was then to be declared to the Ministers Elders to whom the Congregation hath given authority to take order in such cases according to the Discipline of the Church that (l) Art 54. there be three degrees of Ecclesiasticall Discipline first that the offendour acknowledge his fault and shew himselfe penitent before the Ministers Seniors secondly that if he will not so doe as well his originall crime as also his contempt of the Ministers Elders who have the authority of the Church be openly declared by one of the Ministers before the whole Congregation c. that (m) Art 67. if any controversy be upon the doubtfull meaning af any word or words in the Discipline that first it be referred to the Ministers Seniors if they cannot agree thereupon then the thing to be brought and referred to the whole Congregation Hereupon after recitall of these Articles held by the learned and most conscionable of the Church of England heretofore you adde as I noted before in another particular that (t) Animad vers p. 8.9 if they had continued herein it would have freed them of all Antichristian Prelacie c. And further as you would there have it to be observed by the reader against Mr Clyfton Mr Iohnson in your third note upon the allegation of these Articles so may we as fitly observe against yourself in your owne words that if you had looked upon the examples which yourselves alledge you might have seen your errours resisted by others against which the Lord hath now called me also to witnesse CHAP. III. A Refutation of sundry errours vvhereupon Mr Ainsvvorth grounds their Popular Government The first Errour YOu seek to build the government of the Church upon unsure foundations these of sundry sorts First in that you argue from the examples of Civill Government in the Common-wealth to demonstrate the power of the people in the one by the authority exercised in the other This errour is to be observed in you divers wayes 1. In your (a) Art 24. Confession of faith and (b) Pos 8. p. 60. Apology you describe labour to prove the power given unto each Christian Congregation for the cutting off of any member to be in the whole body together from the Law of God mentioning a Civill judgment to be executed by the people of the Land in killing the man that should give his children unto Molech Lev. 20.4 5. and from the commandement that bound the Israelites to bring the Blasphemer without the campe to stone him to death Lev. 24.14 But 1. These judgements were Civill corporall punishments not spirituall censures 2. These were to be executed on strangers and such as were no members of the Church as well as upon them that were members thereof Lev. 20.2 24.16 3. These were to be executed on the offendours without exception whether they repented or not By what manner of reasoning then can the power of Ecclesiasticall censures be deduced or demonstrate from such examples as these II. In your (c) Animad vers p. 28. answer to Mr Iohnson you confesse that you alledged Numb 15.33 27.2 35.12 to give light unto the Question touching the power of Excommunication by shewing what was the peoples right then under the Law and under the Magistrate which may be more but cannot be lesse now under the Gospel c. Now those Scriptures the examples contained therein even as those before mentioned doe concerne Civill judgements pleas controversies as the stoning to death of the Sabbath-breaker the dividing of inheritances and possessions unto the daughters of Zelopehad the preserving of him that had staine a man unawares from the avenger of blood unlesse therefore you can shew that the power of excommunication is in all those that have power to execute the sentence of death and of the like Civill punishments you doe in vaine alledge all these examples wrest the word of God unjustly for the maintenance of your owne opinions III. This errour is so much the more inexcusable in you in that you condemne it in others and yet will not acknowledge and see it in yourself When Mr Iohnson would shew the power of the Elders in Ecclesiasticall judgements by the power which the Magistrates had in Israel you tell him that he (d) Anim. adv p. 14. streynes too farre you alledge the testimonies of sundry learned men that disclayme such manner of arguing say that to reason (e) Ibid. p. 16. from the Magistrate to the Minister from the sword to the word from the Law to the Gospell c. the leap is so great that cart-ropes will not tye the conclusion to the premisses that the argument is not good from Civill government to Ecclesiasticall and againe that the example is altogether unlike of temporall empire spirituall ministery betweene these there is not neither ought neither can a proportion or comparison be rightly made And how then comes it now to passe that the reasoning
to assemble for to excommunicate him but not to heare him by the word convinced in the triall of his cause they may as well teach the people they are bound to come to eat the bread and wine in the Lords supper but not bound to heare the word teaching preparing them hereunto ANSVV. 1. In coming to the Lords supper every man is bound unto a speciall particular examination preparation of himself by his owne knowledge to convince judge himself 1. Cor. 11.28 31. but in coming to the excommunication of offendours a man may lawfully content himself with the testimony of others touching their conviction and so rest in the judgment of the Church Deut. 19.15 16 17. ch 17 8-13 neither doth the Scripture in any place require more of us 2. A man may be fitted prepared unto the Lords supper though he doe not heare the word of God taught and preached at the same time when he comes thereunto True faith repentance make men worthy lawfull communicants able to discerne the body of the Lord though by some meanes they be hindred from hearing the Word immediately before 1. Cor. 3.21 22. Ioh. 6.40 And therefore to follow you in your owne comparison as a man may lawfully come to the Lords supper though he have not heard the word before so may he lawfully come to the excommunication of a sinner and consent thereunto though he have not bene present at his conviction before but onely heare it testifyed by others 3. If you finde no difference but that men are alike bound to come to heare the examination conviction of offendours to come to the Lords supper why doe you not then censure those among you that after your Sermon ended doe depart when you enter upon these convictions disputations continuing sometimes untill eight nine or tenne a clock in the night as well as those that after Sermō should depart refuse to eat the Lords supper with you Doth not your owne conscience and practise reprove you in this poynt H. AINSVV. We doe so understand Gods law that when it commandeth us any thing it doth also command us to use all meanes for the right holy performance of it and all will be little enough ANSVV. Thus doe we also understand the Law but the Question is whether all the meanes for the right and holy performance of this judgement of excommunication cannot be used unlesse all the members of the Church be present at the conviction of the excommunicate The reader is to consider whether this be justly proved by you H. AINSVV. The people therefore that were bound to stone an Idolater in Israel were bound by that Law Thou shalt not slay the innocent Exod. 23.7 to looke that he were duely convicted of the crime ANSVV. But could not the people know that an Idolater were duely convicted unlesse they themselves were all present at his examination conviction By this kinde of reasoning 1. You condemne the just lawfull warre undertaken against the enimies of Church Common-wealth you might as well say that because no souldier may slay the innocent therefore every particular souldier is bound to be present in the assembly of the Rulers where the cause of the warre is tryed and there to heare the examinations convictions of the wrong-doers But how was this possible in Israel where so many hundred thousands were sometimes assembled together unto the warre 2. Chron. 13.2 3. c. or how should it now possibly be observed in our times how should private souldiers with good conscience goe into the field unlesse they may rest in the testimony of their Governours touching the cause of the warre 2. By that commandement Thou shalt not slay the innocent Exod. 23.7 those also are condemned that suffer the innocent to be slaine having authority power in their hands to hinder the same thus according to your reasoning the King or other supreme Magistrates of any country that should suffer any person to be slaine or punished within their dominions should be bound to be present at their examination conviction in like manner contrary to the liberty that God hath given unto Princes in appointing sending Governours for the punishment of evill doers 1. Pet. 2.13 14. And divers other the like unreasonable consequences would follow upon this manner of arguing H. AINSVV. And now by this law Be not partaker of other mens sinnes Keep thy selfe pure 1. Tim. 5.22 every soule that is bound to cast out a man condemned for heresy or other sinne is also bound to see him convicted lest Diotrephes cause to cast out faithfull brethren 3. Ioh. 9 10. ANSVV. 1. The errour of this collection applyed to the Question in hand appeareth by your owne practise when those members of your Church who having bene sick or absent while any person is condemned for heresy or other sinne doe yet upon the testimony of the Church reject him as an excommunicate and cast him out of their society Here you allow a rejection of offendours by such as have not bene present to see their conviction 11. Your errour in this allegation may likewise appeare in this that those who are excommunicate by one true Church are also to be rejected by other true Churches that have not bene present to see the conviction of such persons Luk. 10.16 Matt. 18.18 Ioh. 20.23 1. Cor. 5.3 2. Cor. 2.10 This shewes that a man may keep himselfe pure resting in the testimony of others and that the place 1. Tim. 5.22 is not to be applyed against them that doe upon the witnesse of a Church reject offendours 111. As for Diotrephes causing to cast out faithfull brethrē 1. There is no appearance in the text alledged 3. Ioh. 9 10. that this was done for want of the peoples presence his love of preheminence his tyranny might be exercised in their presence as well as in their absence 2. The reader is here to mark the contradiction of H. Barrow unto you and his further errour who will not have this casting out of the faithful by Diotrephes to be understood of excommunication (c) H. Barr. Refut of Giff. p. 165. nor to be meant of the abuse of any censure of the Church c. 3. For rash excommunications actuall casting out of brethren name any true Church where ever this sinne hath prevayled so notoriously as among yourselves and the Anabaptists where the popular order hath bene most in use If you looke upon all the Reformed Churches their practise where the people are not bound to be present at the conviction and examination of offendours I thinke your owne heart will tell you your mouth will acknowledge that the like rash unjust excommunications have not bene executed among them as among yourselves other Sects of Separatists that use the same manner of proceeding which you doe H. AINSVV. He that stands out to excommunication will commonly plead his cause
to be just and complaine that the Elders have perverted judgment with what comfort of heart can the people now excommunicate him if they have not heard the proceedings against him and yet must execute the Elders sentence upon him Let wise men judge whether this be not spirituall tyranny which the Elders would bring upon the consciences of the Church ANSVV. I. They which consent to the excommunication of a person judged by the Church and doe thereupon reject his fellowship may have the same comfort of heart which your people ordinarily have when themselves upon divers occasions being present neither at the conviction of offendours nor at the pronunciation of sentence against them doe yet rest in the testimony sentence of others and thereupon avoyd such an excommunicate though he plead his cause to be just complaine that the Elders others of the people have perverted judgement II. They may have the same comfort of heart which divers of your people have being souldiers here in the service of the City who together with the rest of the souldiers doe at the Magistrates appointment attend upon the execution of justice of diverse malefactours as pyrates others and though they have not heard the proceedings against them though they have not bene present at the examination and conviction of such persons doe yet help to execute the Magistrates sentence upon them being ready to assist defend the executioner if need should require even then when the condemned persons doe stil plead that they are innocent and complaine that the Magistrates have perverted judgement against them Thus you may see how this your kinde of reasoning brings blood upon the head of your people and so upon your owne your Churches head for retaining of them II. They may have the same comfort of heart which the Israelites had in avoyding the Lepers putting them out of the campe upon the testimony of the Priests Num. 5.2 3. Levit. 13 2-46 though they had not bene present at the proceedings nor come together to see the markes tokens of the leprosy and this even then when the Lepers did plead that they were cleane complained that the Priests had done them wrong IV. The manner of proceeding against offendours both in the Reformed Churches in our particular Congregation is such that any of the people may sufficiently informe themselves both touching the matter of fact right in any question cause before the sentence of excommunication be pronounced They have liberty opportunity to deale with the parties accused and with the Elders also and this not onely with either of these apart but also if they will to heare the conviction of the offendours before the Elders Yea the cause of such offendours is so often publickly propounded to the whole Congregation and the people are so often exhorted stirred up to admonish deale with those which are run into scandall that they may fully discerne the guiltines of such persons before they be cast out and therefore cannot by wise men be judged to be under any spirituall tyranny for consenting unto the rejection of those whose iniquity obstinacy they may so plainly understand V. If the law of God may be expounded according to those select interpretations of the Rabbines which you make speciall choyse of commend unto our consideratioÌ„ above others then are the people to execute the judgemeÌ„ts of the Elders though the proceedings therein be kept in farre greater secrecy then we require for expounding those words Thou shalt not walke a talebearer you say thereupon (d) Annot. on Levit. 19.16 As this Law immediately followeth the former about the Iudges so the Hebrewes apply this precept unto them saying It is unlawfull for any of the Iudges when he goeth out from the judgment hall to say I am he that doth acquit or condemne and my fellowes are against me but what can I doe seing they are moe then I. And if he thus speak he is within the compasse of this HE THAT WALKETH as A TALEBEARER REVEALETH SECRETS Proverb 11.13 Maimony in Sanhedrin ch 22. sect 7. Whereto the Greek version of that place agreeth A double tongued man revealeth counsels or secrets in the Synedrion or Councill And so in Prov. 20.19 To practise according to this exposition of the Jewes which without any note of dislike you publish unto us might justly be called a spirituall Tyranny when even the Judges should not be allowed to testify openly against the oppressions blood other iniquities maintained by wicked men Such smothering of sinne is both against the law of God Exod. 20.16 Prov. 14.25 Eph. 5.11 Esa 59.4 Ier. 9.3 Mic. 7.3 4. and against the law of nature it self which taught even the wicked Pilate to take water and wash his hands before the multitude to make publick protestation of his innocency against them that were authours of unrighteous judgement Matt. 27.24 Ioh. 18.38 19.4 Thus doe your writings lead men into contrary extremities THus farre for answer unto your owne reasons An argument on the contrary side brought to shew the freedome of the people in coming or not coming to heare the examinations convictions going before the censure and to shew that the people are not bound thereunto is thus set downe because (e) R. Clyf Advertism p. 42. Rom. 12.7.8 1. Thes 5.12 13. 1. Tim. 5.17 18. As may coÌ„e to passe in great Congregations and when many cases are to be heard c. So it shall not be enough that the Elders by their Office are bound unto it ought to have maintenance for the doing of it of the other dueties of their Office but the men must without any allowance for it leave their trades callings the women their houses families the children their schooling and employment the servants their work and labour and must come together though it should be day after day to heare judge the cases that fall out between brother brother according to Matt. 18.17 for by this Scripture in 1. Cor. 12. ch they will have it understood of men women children that can sorrow rejoyce with others as before was shewed In your answer hereunto by a crooked winding you turne away from the argument and doe not direct your answer unto the poynt force thereof when as you say (f) Animadv p. â—3 Let them then excommunicate alone as well as try the case alone seing they have maintenance for both let the people be bound to come to neither no nor to the Pastours ministring of the Word and Sacraments if this reason be good because he is more worthy maintenance then the ruling Elders as the Apostle sheweth 1. Tim. 5.17 18. For if the Elders were onely bound to utter and pronounce a sentence of excommunication when the people are gathered to heare the same then should the Elders deserve no more maintenance then the people If the Pastour were not
bound to study all the week to take paines to prepare himself for the ministery of the word and Sacraments but did onely speak the same without labour going before then could not the double honour maintenance mentioned 1. Tim. 5 be due unto him Where there is no speciall work there is no speciall maintenance And therefore while you doe not require double labour of the Elders in trying cases but doe binde the people even to the same labour of enquiring examining trying matters how can you require double honour such speciall maintenance for them But after this generall evasion you proceed unto some more particular answers say there in your Animadversion H. AINSVV. First they restrain things too much when they say between brother brother for what if it be a publick case of heresy oridolatry as that mentioned Deut. 13.12 13 14. c. will they say women children servants were then or are now bound to leave their callings come together to try out the matter Hereunto I reply I. They restrain things no otherwise then Christ himself doth when speaking generally of the sundry sorts of sinne he also notes them to be between brother brother saying If thy brother finne against thee Matt. 18.15 Even to publick sinnes of heresy and idolatry as that in Deut. 13. though immediately they are committed against God yet as they are scandals and occasions of falling unto others so are they cases between man man brother brother to be censured judged by them Deut. 7.4 13.5 6 13. II. If they restrain things too much then doe they no wrong unto you but unto themselves then is there more force in the matter then their words doe make shew of For if it be unmeet to binde all the members of the Church to heare cases dayly between brother brother even in a stricter sense as you would have their words to sound how much more inconvenient shall it be when by a larger bond they shal be required to heare all cases of sinne both betweē brother brother between the Lord and our brethren III. What sense or reason have you to make this question Will they say c. whereas it is not they but you which say plead by all this your arguing that women children servants are bound to leave their callings come together to try out these controversies H. AINSVV. Secondly many controversies between neighbours are for civill things of this life such are (g) Luk. 12.14 not Church matters nor there to be heard but by (h) Rom. 13. Magistrates or arbiters chosen 1. Cor. 6.4 5. REPL. I. Even the controversies about Civill things of this life are Church-matters there to be judged seing all sinnes are there to be judged Matt. 18 15-17 1. Cor. 5.11 2. Cor. 10.4 5 6. If you could prove that men did never make false deceitfull bargaines nor use false weights nor any kinde of extortion oppression coosenage c. then might you exclude controversies for Civill things from the judgement of the Church And the controversies about these things being prosequuted before the Church cannot but require a greater time for the examination of them then the callings workes of men women children servants can well afford so that the force of the argument by this exception is not diminished but further manifested hereby II. For one the same sinne God hath appointed two judgements one Civill another Ecclesiasticall as for example if a man should refuse to divide the inheritance with his brother this man by the Magistrates might be forced thereunto and this judgement is a Civill administration And this is that which our Saviour remooves from himself Luk. 12.13 14. Againe the same man for his deceit covetousnes sinfull oppression of his brother used in this controversy for Civill things of this life might justly be censured by the Church excluded from the same which is an Ecclesiasticall judgement and administration You cannot shew any place of Scripture that denyes this judgement unto the Church Moreover our Saviour at that time was none of the ordinary Iudges no not in Ecclesiasticall causes He did not in his life time erect another judicatory besides that which was already thē established among the Iewes and therefore did not use to excommunicate any or cast them out of the Synagogue And if Christ did not now ordinarily give sentence neither in Civill nor Ecclesiasticall judgements how farre is this his example from proving that controversies for Civill things are to be remooved from the Church III. As for Rom. 13. shewing that controversies for Civill things are to be judged by Magistrates this is not contrary to any thing in the argument neither doth it weaken the same The causes of Murder Adultery Theft Coosenage Slander as they are to be judged by the Magistrate so by the Church also And if all the members thereof men women children servants be bound unto the labour of trying and examining such causes why have they not maintenance for the same as well as either Magistrates or Ecclesiasticall Elders IV. As for matters referred unto Arbiters seeing they are oftentimes matters of sinne of wrong injury 1. Cor. 6.7 8. subject in that respect unto Ecclesiasticall censures this course of deciding controversies doth as wel serve for the ease help of the Elders saves them a labour as well as the people And therefore the consideration hereof doth help to shew that there is still no reason why Elders should have speciall maintenance when their ease excuse from labouring is as much as any others H. AINSVV. Thirdly for doubtfull cases Ecclesiasticall people are to inquire the law (i) Mal. 2.7 at the Priests mouth and to ask counsell of their Elders severally or joyntly who are to have their meetings apart for such other like ends Act. 21.18 so many things may be composed without trouble of the Church REPL. 1. The people are to ask counsell of one another also as well as of their Elders for in the multitude of counsellers is health Prov. 11.14 and all the brethren are to instruct guide and support one another Rom. 2 17-20 15.14 Heb. 3.13 and by your owne confession they are to be used not onely in private but in (k) Animadv p. 40. publick consultations also Yea beside this you acknowledge further that (l) Ibid. p. 39 41. the greatest Errours Heresies Schismes evils have both arisen bene continued by the Elders that sometimes they are blinde guides and without understanding and oftentimes they differ in counsell among themselves and thus in doubtfull cases men become more doubtfull by their counsell and so have the more need to consult among themselves If therefore this duety of giving counsell doe lye upon the people and they be bound unto it this work alone being common to others with the Elders could not shew the double honour maintenance
due unto them unlesse some other study and work together with the labour of hearing examining and judging of causes did require the same II. As for Mal. 2.7 the knowledge in the Priests lips there spoken of was that which he principally manifested in his office of publick preaching the law of God Deut. 33.10 Lev. 10.11 in which office the Elders doe not succeed them and so have no speciall maintenance due in that regard Againe the knowledge in the Priests lips appeared secondarily in judiciall causes which they heard examined judged Deut. 17.8 9-12 2 Chron. 19.8 Zech. 3.7 This power you give unto the people now as well as unto the Elders who therefore by your doctrine deserve no more maintenance for the same then doe the people in this regard III. Though we grant that Elders are to have their ordinary meetings apart for the Church-affaires yet doth not your allegation from Act. 21.18 prove the same for that meeting being upon extraordinary occasion to entertaine the Apostle Paul and those that were with him who being new come to Ierusalem they came together to salute embrace one another to heare tidings of the successe of the Gospel to rejoyce together in the Lord vers 19. and then consulted further of such things as tended to the edification of the Church vers 20. c. You might as well conclude that strangers of other Congregations should be present in the ordinary assembly of the Elders because we doe here read of some such who being in Pauls company were now also present at this speciall meeting of the Elders in Ierusalem Act. 21.15 16 17 18. H. AINSVV. Fourthly when apparant sinners so convicted by witnesses are to be judged by the Church there is no time more fit then the Sabbath day wherein all men are board to leave their owne works Exo. 20.10 tend to the Lords of which sort this is REPL. I. Though I doe not hold it simply unlawfull to judge causes on the Sabbath day yet that this day is the fittest your allegation from Exod. 20. shewes it not Men may then leave their owne works tend to the Lords though they heare no controversies pleaded yea much more fitly comfortably and fruitfully may they attend upon the publick administration of the Word Prayer Sacraments and sanctify themselves thereunto in private both by dueties of preparatiō before and by dueties of meditation repetition conference c. afterward if the mindes of Minister people be not distracted or hindred by other controversies and contentions Psal 26.6 Matt. 5.8 Exo. 19.10 30 18-21 Act. 17.11 Psal 119.11 c. That there hath bene such a disturbance and hindrance among you it is testifyed not onely by strangers which sometimes hearing you doe complaine hereof but also by your owne Ministers as Mr Iohnson Mr Clyfton and your owne people both such as have left you and even such as still remaine with you II. As Ecclesiasticall judgements are the Lords works so are Civill judgements also which the Magistrates sitting on the Lords throne in stead of the Lord their God doe administer execute in his name 2. Chron. 19.6 9.8 And by this reasoning you might make the Sabbath to be the fittest day for them also H. AINSVV. Or if that day suffice not they may take any other for them convenient for c. REPL. You doe hereby yeeld unto us that you have walked in an uncleane way and that you have according to your owne doctrine an uncleane and polluted people for seeing as Mr Iohnson confesseth witnesseth (m) Treat on Matt. 18. p. 17. your wonted manner hath bene to heare matters on the week day at which time there was seldome half the Church together if now according to (n) Anim. adv p. 42. your former arguing from 1. Tim. 5.22 men cannot keep themselves pure from partaking with other mens sinnes unlesse they see heare the conviction of those whom they doe reject then hath half your Church together bene defiled many times while they have consented to the excommunication of such at the hearing and examination of whose cause they have not bene present H. AINSVV. For unto publick affaires the Church is to be assembled 1. Cor. 5.4 Act. 14.27 15.4 30. 21 18-22 REPL. This your generall and indefinite speech doth admit many exceptions for I. Even the Elders when they have their meetings apart as you grant unto them doe consider together of the publick affaires and there you see then that the Church is not alwayes to be assembled unto publick busines II. If the whole Church and all the members thereof men women children and servants must assemble to heare the proceedings against them whom they are to avoyd reject according to your plea and this also on the week dayes though it should be day after day as may come to passe in great Congregations and when many cases are to be heard c. as was (o) R Clyfr Advert p. 42. before objected unto you what reason is there that the Elders should have speciall maintenance in respect of this work where all the members of the Church are bound to attend upon the work as well as they To this you say nothing III. Even unto the publick administration of the word and prayer you doe not binde your people on the week day but leave it free for them to come or not to come unto the same And shall the hearing of examinations proceedings against particular men have more honour then the word preached Yea which is much more by this your opinion and reasoning you doe more binde your people to be present at controversies even on the week day then to heare the word and prayer even on the Lords day for to be absent from judiciall proceedings on the week day doth not onely require acknowledgment of a fault as doth the absence from publick worship on the Lords day but by your doctrin it doth also require a reversing repeating of the proceedings or else a refusall to allow the same in not rebuking or rejecting them who are publickly censured rebuked or excommunicated by the Church IV. As in respect of the ease commodity of the Church the hearing of some publick affaires is to be committed to the Eldership as hath bene shewed before so also for the avoyding of scandall offence for example the examination of each particular act and circumstance serving for the conviction of offendours in some uncleane filthy sinnes and the open repetition naming hereof before the whole Congregation men women young old your owne people strangers that come to heare cannot but be very offensive so is found to be for it is a shame even to speak of the things which are done of many in secret Eph. 5.12 And even shame it self as it seemes hath forced you sometimes to leave this your practise which you so earnestly plead for As heretofore in the case
live to this onely true forme or els to betake themselves unto some Church so formed as they tender their spirituall safety comfortable assurance in Christ But we on the contrary side though we hold that Classes and Synods are most necessary and profitable for the well being of the Church being also prescribed unto us by divine ordinance See Voet. Desp Caus Pap. p. 65 2. yet doe we not hold that the essence being of the Church doth consist in this much lesse in that forme of government commended by them If a particular Church of God should sojourne among the Indians or among Hereticks where it could not obtaine fellowship with other Churches out of it self or if by violence or other unavoydable inconveniencies any Church should be hindred from enjoying this benefit of combination with other Churches in Classicall government yet doe we acknowledge that notwithstanding this want such a Church might still subsist be reputed a true Church And yet so that we hold every Church bound to seek this dependency union with other Churches as God shall give oportunity meanes and cannot without sinne neglect the same To this place belongs the answer unto two of those Questions which Mr Canne (a) Churches plea. p. 33. propounds upon another occasion I. CAN. Whither it be Jure Divino that Ecclesiasticall Officers of many Churches are necessarily bound to determine by joint authority the cases of many particular Congregations or whither it be a thing arbitrary left unto every mans liberty ANSVV. That the combination of Churches in Classes Synods for judging determining the cases of many particular Churches by joynt authority is a divine ordinance and appointed Jure Divino is that which I maintaine labour to prove in this Dispute in the following Arguments As it is not a thing arbitrary and left unto every mans liberty whether he shall joyne himself as a member unto a particular Church if he have meanes and opportunity to doe it so it is not a thing arbitrary nor left in the liberty of particular Churches whether they shall combine themselves into Classes Synods for their spirituall government if they have opportunity All that neglect to doe it sinne against the communion of Saints walke not as becomes the members of the body of Christ Rom. 12.5 1. Cor. 12.25 Eph. 4.16 I. CAN. Whither all such cases and controversies as are decided by many Ministers combined into Classes Synods must so stand as that particular Congregations may not if they thinke fit reject the same and practise otherwise then hath bene there determined by joint authority ANSVV. Men are bound to stand unto the judgements of Classes Synods so farre as their determinations are found agreeable unto the Word no further Act. 4.19 But if any particular Church reject their sentence determination being consonant unto the Scripture then that Church committeth double sinne once for transgressing against the written word of God and againe for despising the ordinance of God and contemning the joynt authority of such as are met together in his name Particular Churches are so to respect and stand unto the determinations of Classicall or Provinciall Synods even as particular men and members of a Church are bound to stand unto the sentence of that Church where they are members viz. according to the trueth and will of Gods and not otherwise CHAP. II. The first Argument taken from the words of the Lavv Deut. 17 8-12 THe first Argument is taken from the ordinance of God delivered by Moses of old unto Israel where the people of God in particular Congregations were taught to bring their hard difficult controversies as well Ecclesiasticall as Civill unto a superiour Judicatory unto the Priests the Levites or unto the Judge in those dayes according to the quality of the cause for the deciding thereof Deut. 17 8-12 This Order was also reestablished in the dayes of Iehoshaphat who placed and settled in Ierusalem an Ecclesiasticall Synedrion or Senate for the matters of the Lord over which Amariah was President these were to receive the complaints and to judge the causes of their brethren that came up unto them from other cities places of their habitation even as there was also a Civill Synedrion for the affaires of the King over which Zebadiah was President 2. Chron. 19 8-11 This forme of government is commended unto us of David as the praise of Ierusalem when he poynts out distinctly these two kindes of Senates (a) See Iun. Annot. on Psal 122. Ecclesiasticall and Civill thrones of judgement and thrones of the house of David whereunto the Tribes even the Tribes of the Lord did goe up Psa 122.4.5 As Paul once rejoyced in the spirit to see the order of the Colossians Col. 2.5 so David considering the beauty of this order declares the same to be one speciall cause of his spirituall gladnes joy in the Lord witnessed in that Psalme Hereby it is evident that the Assemblies Synagogues of Israel were not independent but stood under an Ecclesiasticall authority out of themselves they had no single uncompounded policie all Ecclesiasticall jurisdiction was not limited unto particular Congregations Now let us see what our opposites say to this I. CAN. (b) Churches plea. p. 43 44. Hee seekes to strengthen the authority of Classes Synods by the Iewish politie government Now the Papists to establish the Sea of Rome use the same argument And the truth is if Mr Paget intend to dispute this way they will cary it quite away from him But I thinke he will hereafter be more considerate and speake no further of that manner and forme of Church government seeing he knowes the most learned on our side doe condemne the Papists for it viz. (c) Animadv contr 1. l. 3. c. 4. Iunius (d) Inst l. 4. c 6. sect 2. Calvin (e) Ag. Whitg l. 2. p. 614. Cartwright (f) Contr. 4. qu. 1. D. Whitaker others ANSVV. Mr Ainsworth before him speakes much in like manner to this purpose he saith (g) Animadv p. 15.16 It is a mayn pillar of Popery to proportion the Church now in the outward politie to Israel The Rhemists would have (h) Rhem. annot on Mat. 23.2 the see of Rome in the new law to be answerable to the chair of Moses Cardinall Bellarmine (i) De Rom. Pout l. 4. c. 1 maketh his first argument for the Popes judging of controversies from the Priest Judge that was appointed in the Law Deut. 17. c. And there also he alledgeth three of the same witnesses against arguing from the Iewish policie which here Mr Canne citeth againe Mr Davenp pleads to the same effect saying (k) Apol. repl p. 254. The Texts which Bellarmine alledgeth 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
able to resolve the controversie True it is the Hierarchie (d) D. Whit. g. T. C. 3. deny this of whose opinion Mr Paget must either be or els the Classes as they now rule must fall to the ground for any relief that this Scripture Act. 15. will yeeld unto them ANSVV. 1. Had Mr Canne well understood the state of the question or what he saith and whereof he affirmes he might easily have knowne that we are of the same minde with Mr Parker in this that as Antioch so every other particular Church hath like authority to end their owne controversies if they finde themselves able This condition concealed by Mr Canne is foure or five times repeated by Mr Parker in the (e) Pol. Ecc. l. 3. c. 20. p. 301 302. place alledged speaking of Antioch and other particular Churches with these expresse words si modo possit si modo vires suppetivissent c. if they could if they had ability if they found not themselves too weak in case of impotency c. Mr Canne hiding these conditions from the eyes of his Readers doth hereby hood-wink them and keeps them in darknes from seeing the right meaning of Mr Parker 11. Besides the case of impotency alledged by Mr Parker there was another reason why this controversy at Antioch was to be brought unto a Synod viz. because it was causa communis a common cause that concerned both many other Churches in regard of the matter and in speciall the Church of Ierusalem because the authours of this controversy were not members of the Church of Antioch but came from Iudaea and from them of Ierusalem Act. 15.1 24. and therefore that Church of Ierusalem had more right and authority to judge of them then they of Antioch had 111. Whereas he would have it to be well observed that the Church of Antioch sent to them of Ierusalem not as being a dependent body standing under another Ecclesiasticall authority out of themselves the right and well observing hereof stands in this that we acknowledge particular Churches to be dependent bodies not by way of subjection unto any one supposed to have more authority then the rest but so dependent that every one is equally and mutually subject to one another as occasion requireth The Churches of Ierusalem of Antioch of Samaria and others were all of equall authority and yet each standing under the authority of a Synod compounded of them all and this appeareth by the instance of this controversy referred here to the decision of the Synod at Ierusalem IV. For the testimony of D. Whitaker (f) Conc. qu. 1. c. 1. that the Church of Antioch sent not to Ierusalem as being bound in duety thereto 1. It is misalledged by him for in the Chapter mentioned by him there are no such words to be found the words are indeed Mr Parkers and not of another as he sayth poynting at D. Whit. in his margine He jumbles testimonies together that which one sayth he sets downe in anothers name and followes the mistake that is in Mr Parkers (g) Pa. 314. book through the Printers or Writers fault And though in the (h) De Cōc Qu. 1. c. 2. p. 6. Chapter following D. Whit. sayth of Ierusalem that there was as it were a certaine castle of Religion and the head of the Church yet the other words are none of his So licentious and negligent is Mr C. in his quotations 2. For the thing it self though in the combination of Churches into Synods they are not limited and simply bound in duety ex obligato as Mr Parker sayth to any one Church more then another yet this freeth them not from their duety of uniting themselves to some Classes or Synods even as particular persons though they be not simply bound to one Congregation more then another but may use a Christian liberty therein yet are they bound in duety to joyne themselves as members to some Chuch and further where no absolute necessity is imposed yet godly wisedome teacheth men a duety in respect of circumstances and accidentall occasions to make choyse of one Church rather then another V. He alledgeth D. Whitg so defectively that no man by his quotation can tell how to finde his words But whereas he sayth of the Hierarchy that I must either be of their opinion or els the Classes as they now rule must fall to the ground for any relief c. this consequence remaines to be declared and proved by him I. CAN. VI. When the Hierarchie alledge Act. 15. to proove their Diocesan and Provinciall Synods lawfull marke how they are answered by the Reformists (i) Park Polit Ecc. l. 3. c. 20. p. 315 316. The particular acts of the Apostles in cases alike must alike be observed If this reason be effectuall as indeed it is against them then it is no lesse effectuall against the Classes Now I have in part already shewed how quite contrary their doings are unto the Example in Act. 15. unto which this further may be added that the matter carried from Antioch to Ierusalem was agreed upon by the whole Church Pag. 338. and sent thither by their mutuall desire and consent And hence our Divines teach that the power of bringing things from one Congregation to another belongeth not to any one Officer but to the whole Church If this be true by what word of God then doth Mr Paget by his * Thus he is accused by our Elders in the records of our Church Oct. 6. 1631. owne authoritie and without the consent of the Consistory or any one of them carry matters to the Classis and there he and they together undoe all that which the Elders with the Churches consent had before joyntly concluded ANSVV. 1. That the particular acts of the Apostles in cases alike must alike be observed I doe willingly grant and thereupon ground our Argument for the authority of Synods To this end it is alledged of Mr Parker in this very place which Mr C. doth cite viz. to shew how controversies are to be brought from particular Churches not to one person to a Bishop or Arch-Bishop as the Hierachy would have it but unto a Synod according to the example in Act. 15. How Mr Canne doth imagine that this should be effectuall against Classes he neither declareth neither can I conjecture II. Whereas he addeth that the matter carried from Antioch to Ierusalem was agreed upon by the whole Church c. I argue thence if a whole Church sometime be so offended and troubled by false teachers that they hold it needfull to seek help of a Synod it is lesse marvell that sometimes one or two should be driven to seek such help Had there bene but one person in Antioch troubled and unsatisfyed in conscience about that poynt of justification and salvation by the works of the Law who could have forbidden him to seek help of the Synod either by way of counsell or judgement when he could not finde it
in confounding lawes and orders by translating the word leges orders when he should have translated it lawes according to the right and proper signification thereof If he had disliked Mr F. for using the word leges or lawes and would correct it by putting in the word orders this was more then an exact and faithfull Translatour might doe He should rather have translated the word truely according to the right signification and then have given warning to the Reader touching the fault of Mr Fenner in the ill confounding of lawes and orders and putting one for the other After these unfaithfull omissions and mistranslations Mr Dav. hath not bene afraid to say confidently of himself Thus have I faithfully translated the words of this eminent light in his time Mr Dudley Fenner who was joyned with Mr Cartwright c. To his commendation of him I doe willingly assent he was indeed an eminent light and why then hath Mr Dav. gone about to obscure his light by depraving his testimony and labouring to put this bright-burning candle under a bushell that men should not see his light Whether he make strongly for him or against me let others judge III. Moreover after these omissions and mistranslations come we to consider his miscollections from him which without any just deduction or inference upon the lame and imperfect recitall of his words he thus propoundeth (e) Ibidē The Reader may see how he leaveth the wholl power of jurisdiction in the particular Church c. How untrue this is it may appeare I. By Mr F. his alledging those (f) S. Theo. l. 7. p. 276. Scriptures Deut. 17.9 with 2. Chron. 19.8 11. Matt. 18.18 1. Tim. 4.14 to shew what authority there is in a Classis or Synod comprehended by him under that generall definition of a Presbyterie as well as the Eldership of a particular Church thereby he confesseth that there is a power of judgement censure and jurisdiction in Synods because those testimonies of Scripture speak of such jurisdiction and judgement of binding and loosing of imposition of hands or ordination c. II. Though Mr F. speaking of excommunication and absolution from it sayth that they are to be done in the assembly by the authority of the whole Church which last words Mr D. for speciall observation causeth to be printed in great capitall letters yet this doth not prove that he left the whole power of jurisdiction in the particular Church seeing in the same (g) Pa. 277 place speaking of Ecclesiasticall judgements administred by the Synod or Presbytery in deciding of doubts he saith also etsi authoritas communis sit ministris tamen sententiam dicendi eam exponendi maxima facienda potestas that is though the authority be common yet the greatest power of giving sentence and declaring it is to be yeelded unto the Ministers Therefore did he not leave the whole power of jurisdiction in a particular Church III. Mr F. a little after againe speaking of Ecclesiasticall judgements and censures and still of administring them by the Ecclesiasticall Senate or Presbytery which contained the Synod as well as a particular Eldership he sayth of them (h) Ibidē In quibus per omnes Ecclesias summa Ecclesiastica potestas Presbyterio demandata est that is In which throughout all Churches the highest or chiefest Ecclesiasticall authority is committed to the Presbytery And hereby also it appeares that he did not leave the whole power of jurisdiction in a particular Church But these passages Mr D. omitted when he translated other parts of the same periods He thought it not to be for his advantage to have his Reader take knowledge of them IV. Whereas Mr F. requireth that in matters of greatest moment after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fore-consultation of the Presbytery comprehending both Classis and particular Eldership their counsels be told unto the Church that thing ordinarily is thus performed in these Reformed Churches viz. after that in the Classicall assembly of Ministers and Elders it hath bene found just and requisite that any persons should be excommunicated or any Ministers called these censures and elections are then first solemnely propounded unto the particular Church whom these things specially concerne and so accomplished with their consent and not otherwise if the greater part of the Church dissent and allow not the excommunication or election then for the avoyding of strife the matter is againe referred ad majorem Senatum unto a greater Ecclesiastical Senate Classis or Synod to judge thereof and to compose the dissention V. Mr F. in the same chapter (i) Pag. 278 279. shewes from the Scriptures that in these Presbyteriall assemblies there ought to be a mutuall office performed in the same in speciall manner towards one another not onely for counsels but also for the censures of such as are members of those assemblies And this is also agreeable to the order prescribed both in the (k) Kercken-Ordeninge Art 43. Nationall Synod at Dort and in divers others for the censure of such faults as are committed in those meetings or by contempt of the admonitions of inferiour assemblies Hereby also it appeares that he allowed an Ecclesiasticall jurisdiction in Synods and Classes and did not limit all jurisdiction unto a particular Church VI. After Mr F. had spoken in generall both of the Presbytery of one and of many Churches joyntly together then he comes to speak of each of them severally and there againe speaking of the Presbytery of many Churches that is of Classes and Synods he saith (l) S. Theol. l. 7. p. 280. Hic autem leges Ecclesiasticae condendae sunt Here are Ecclesiasticall lawes to be made This was a power of jurisdiction more then of admonition or counsell This Mr D. passeth over also it was no pollicy for him to draw collections from such testimonies VII That one testimony of Scripture which Mr F. oft (m) Ibid. p. 280 281. alledgeth 2. Cor. 8.19 23. not to speak of others alledged with it is an evidence of the authority of Synods It is there specifyed that the brother who was chosen to be a messenger of the Churches was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elected by saffrages now this election was an act of authority exercised by sundry Churches in one businesse touching one person and hence it appeareth that a combination of Churches may exercise jurisdiction together touching such as are no peculiar members of one particular Church And if such election may be made by many Churches then may censures be decreed by many Churches together as occasion requires Lastly Mr F. having spoken of the first part of Ecclesiasticall politie touching such as administer the same both by a simple and compound office in the Presbytery both of one or more Churches in Synods or Generall Councils he comes at last to speak of the duety of the Saints other members of the Church which are not promoted unto any Ecclesiasticall office and (n)
the authority of Synods for the judgement of Ecclesiasticall causes it appeareth both by the praise which he (h) Basil Magn. Epi. 60. 78. gives unto the Nicene Synod that for the censuring of Hereticks which was an act of jurisdiction and not of admonition or counsell onely and againe in that he complaineth unto his great friend Nazianzen touching the intermission of Synodall assemblies and saith (i) Ep. 33. If we had yearely met oftner together both according to the ancient Canons and according to that care and solicitude which we owe unto the Churches certainely we had never opened a doore unto slanderers And againe writing unto Athanasius touching such meetings he calleth them (k) Eâ— 48. the way of help for troubled Churches Thus also doe the Centurists (l) Cent. 4. c. 7. col 522 understand him and alledge his testimony to shew the consociation of many Churches in Synods in that age The Author next objected is also misalledged The letter of reference in the line leades us unto a book in the margine which was not written by Socrates and what place he therefore intends in Socrates he must tell us another time In the meane time let it be remembred that this Ecclesiasticall Historiographer doth plainely and plentifully record against my opposites that the causes and controversies arising in particular Churches were judged by another superiour Ecclesiasticall authority out of themselves to wit by the authority of many Churches concurring by their Deputies in Synods This he shewes in the (m) Hist Ecc. l. 1. c. 5 condemnation of Arius by the Councell of Nice in the (n) L. 2. c. 24. deprivation of Photinus by the Synod of Siâ—mium in the (o) L. 7. c. 33. deposition of Nestorius by the Councell held at Ephesus and in many other the like instances If happily he intended those places misapplyed unto Basil in the former quotation he is not thereby excused seeing in the first place viz. l. 4. c. 14. there is nothing at all spoken of this matter and in the two latter viz. l. 6. 2. 7. 35. Socrates againe declares the authority of Synods in those times Isidorus it seemes must owne the quotation Lib. de Offic. which by the marginall note is assigned to Socrates he having written two bookes concerning Ecclesiasticall Offices These Mr Canne cites at large without specifying either book or chapter But in those bookes of Isidorus as there be many things which Mr C. would not be bound to approve so there is nothing that with any shew of reason can be applyed against the authority of Classes and Synods On the contrary we may justly inferre that he did not there restraine all Ecclesiasticall power unto a particular Congregation as from many other so especially from these his words (p) De Offi. Ecc. l. 2. c. 6 Moreover that a Bishop is not ordained of one but of all the Bishops of the Provinces this is acknowledged to be appointed because of heresies lest by the tyrannicall authority of some one ordaining they should attempt any thing against the faith of the Church Therefore they all concurring he is confirmed and no lesse then three being present the rest consenting by the testimony of their letters Againe for other of his writings to shew his judgement in this poynt this Isidorus is (q) Cus de Conc. Cath. l. 2. c. 3. c. sayd to have made a collection of all the Synods that were before his time which booke is (r) Concil Tom. 2. p. 146 147. alledged in a Synodall Epistle of the Councell of Basil to prove the authority of Councels above the Pope For his practise he is (Å¿) Magdeb. Cent. â— col 261-287 513. recorded to have bene President of a Synod at Sevill in Spaine were he was Bishop and as some relate of two other at Toledo wherein appeare divers actes of Ecclesiasticall jurisdiction in the exercise whereof he joyned with others after the manner of Synodall proceedings Bernard is in like manner misalledged through want of attentioÌ„ diligence not onely by a wrong note of reference but by a defective mention of his writing Ad Eugen. For Bernard having written 5 bookes of Consideration Ad Eugen. and besides them more then 30 Epistles Ad Eugen. he doth not specify which of these bookes or which of these Epistles he meanes But whether we consider those bookes or Epistles we finde Bernard in extremity opposite to Mr Canne giving power not onely unto Synods as the Ancient Fathers before mentioned but even to the Pope himself to judge the causes of all Churches For living in a time of great blindenes and height of Poperie when the smoke of the bottomlesse pit had darkned the Sunne and the ayre he was led aside through ignorance to exalt Antichrist and writing unto Pope Eugenius that had bene his disciple he gives him these most ambitious titles and (t) De CoÌ„si ad Eugen. l. 2. c. 8. calles him the great Priest the supreme High Priest the Prince of Bishops the heire of the Apostles Abel in primacy Noah in government Abraham in Patriarkship Melchisedek in order Aaron in dignity Moses in authority Samuel in judgement Peter in power Christ in unction c. the onely Pastour of all flockes and of all Pastours themselves c. the Vicar of Christ c. And though otherwise he gave many lively testimonies of a godly minde that was in him yet not without cause is he (v) Whit. de Pont. Rom. q. 4. p. 425.426 taxed for blasphemy in these unrighteous titles given to the man of sinne More particularly in his first Epistle which he wrote unto Eugenius after he was created Pope upon occasion of the controversy that was betwixt the Archbishop of York the Archbishop of Canterbury he puts this Pope in minde that he (x) Bernar. ad Eugen. Epist 237. hath authority to judge the controversies that arise in other Churches and wisheth him to use the same and to give unto them according to their works that they might know there is a Prophet in Israel And writing againe (y) Ep. 238 of the same matter he calles the Archbishop of York that Idol of York in regard of his intrusion he might better have entitled Eugenius the Idoll of Rome provokes the Pope as having the fullnes of power to cast his dart to give peremptory sentence of deposition against the Arch B. and as the phrase of Bernard is to lighten or strike with the thunderbolt of his power The like exercise of power over those in other Congregations is often elswhere (z) Ad Innoc Epist 189 190. allowed by him And hereby it may appeare how grossely Mr Canne hath alledged these ancient Writers quite contrary to their meaning and Bernard in speciall that subjects Congregations not onely to Councels and Synods as the Fathers before alledged have justly done but doth unjustly subject them to one person even to the
not onely the head but the heart of the Brownists cause Rabbines fancyes forgeries wherein I professe you have given me better satisfaction both of your owne sufficiency for polemicall imployment in the Lords service whereof notwithstanding I ever held a very good opinion of the weaknesse vanity of all their forces fortresses raised advanced against either Gods Church or Gods word then hitherto I ever had or could ever by any thing that I have heard or seene attaine unto Which if I might not speake as truely as freely or did not thinke as unfainedly as I write it willingly I should feare this might savour of some spice of flattery which I have I know you neither love nor looke for at my hand The substance of this his judicious unpartiall approbation hath been confirmed by sundry others in like manner eminent for learning piety shall doubtles be further verifyed hereafter according to His gracious disposing who hath sayd * Prov. 10.7 Psal 112.6 The memory of the just is blessed and The righteous shall be in everlasting remembrance The Contentes of THE FIRST PART Touching a Particular Eldership CHAP. I. The occasion of this writing and the State of the Question PAG. 1. CHAP. II. Arguments to prove the power of the Eldership in judging and ending some cause without the knowledge of the Congregation PAG. 2. CHAP. III. A Refutation of sundry Errours whereupoÌ„ Mr Ainsworth grounds their Popular Government PAG. 7. CHAP. IV. Whether the people be bound to be present at the proceedings against offendours PAG. 19. THE SECOND PART Touching Classes and Synods CHAP. I. The State of the Question and the importance thereof PAG. 29. CHAP. II. The first Argument taken from the words of the Law Deut. 17 8-12 PAG. 34. CHAP. III. The second Argument taken from the words of Christ Math. 18 15-20 PAG. 42. CHAP. IV. The third Argument takeÌ„ from the practise of the primitive Churches in the Apostles times PAG. 61. Mr Dav. his Exceptions touching Act. 15. answered PAG. 66. Mr Cannes Exceptions touching Act. 15. answered PAG. 81. CHAP. V. An Answer to the Allegations of Mr Davenport touching the Authority of Synods SECT I. His Allegation of Mr Cartwright answered PAG 81. SECT II. His Allegation of Mr Fenner examined PAG 84. SECT III. His Allegation of Mr Parker examined PAG. 88. SECT IV. His Allegation of Dr Ames examined PAG. 106. SECT V. His Allegation of Mr Baynes examined PAG. 111. SECT VI. His Allegation of the Repâ—â—â— upon Dr Doâ—man examined PAG. 116. SECT VII His Allegation of Dr Voetius examined PAG. 118. SECT VIII Touching the English Church at Francford in Q. Maries time PAG. 121. SECT IX Mr Dav. his pretence of agreement with Iunius examined PAG. 125. SECT X. His pretence of agreement with Dr Whitaker examined PAG 133. SECT XI His Allegation of Chamierus examined PAG. 141. CHAP. VI. An Answer to Mr Cannes Arguments PAG. 145. CHAP. VII The Allegations of Mr Canne examined PAG. 16â— SECT I. Touching the Testimonies of Papists PAG 169. SECT II. The Testimonies of Lutheranes PAG. 173. SECT III. The Testimonies of Calvinists PAG. 184. SECT IV. The Testimonies of English Conformists PAG. 196. SECT V. The Testimonies of English Non-Conformists PAG. 200. SECT VI. The Testimonies of ancient Fathers Councels and Emperours PAG. 213. SECT VII The Testimonies of Reformed Churches PAG. 227. A Supplements for answer unto that which followeth in Mr Cannes book touching the evill consequents of Indepudency the Antiquity of Classes and Synods c. PAG. 240. FINIS
then without great presumptiō faine them to be sayd at another time place having no warrant of Scripture for the same I know indeed that (r) R. Solomon Iarchi on Gen. 12.1 some of your Rabbines who doe so often mislead you doe write that this call was from Charran but their authority is too light to rest upon it They will have Nun the last letter of the word (f) In Gen. 11.32 Charran to be written with the head of it downward and the lowest part of it upward contrary to the order to shew (t) R. Sol. ibid. that the wrath of God burned untill Abram One of your authors according to his Cabalisticall art (v) Baal hatturim on Gen. 12.1 tels us that the numerall letters of the word arecha used in the call of Abram Gen. 12.1 doe yeeld the same number that begnananim doth which signifyeth by the clouds to teach us that the clouds went before him shewed him the way in his journey And the inversion of this Nun haphueah is as well as worthy to be observed for matter of meditation instruction as are the great little letters which you (x) Annot. on Gen. 23.2 34.31 Lev. 1.1 mention for like use You tell us in the same place that the Hebrew doctours expound the name Charran by Charon aph that is wrathfull anger R. Menachem on Gen. 12. as if he were now to depart from the place of wrath c. but if you had alledged the place more plainly fully the vanity of that Rabbine would thereby have appeared while he saith that (y) R. Menachem on Gen. 12.4 whē Abram went to give his influence or abundance unto the higher land Lot went with him for that land was to receive from them both and the word Lot is from Levatin which signifyeth curses and this at his going from Charan the word charon signifyeth anger This is the vaine conceit contained in the allegation which you send us unto compare with so many places of Scripture And suppose Charan be denominate of anger yet this will not prove that the calling Gen. 12.1 was from Charan Againe it appeares to be the opinion of other (z) Chazkuni com on Gen. 12.1 Aben Ezra on Gen. 11. 12.1 Rabbines that this calling of Abram Gen. 12.1 was from Vr of the Chaldees before he came to Charan And besides these the judgement of learned (a) Merc. on Gen. 12. Trem. Iun. annot ibid. Calv. Musc com ibid. Christians is herein against you and more to be respected then the Iewish doctours whom you so much follow 3. Besides other things how grosse is that errour when you write (b) Annot. on Gen. 12.5 that the land of Canaan is a country in Asia the lesse c. It appeareth not by the Scriptures that Abram ever came into Asia the lesse And had he gone thither to seek Canaan he should never have found that land unto which he was called of God This your errour of misplacing Canaan is reproved not onely by the generall testimony of the cheefest (c) Ptol. Geogr. lib. 5. c. 2. Asiae tab 1. Strab. Geogr. l. 12. Plin. Hist nat l. 5. c. 27 Solin Polyh c. 43. Geographers but also by the evidence of the holy Scriptures which doe oftē plainly distinguish these countries make it very manifest that Canaan is not a country in Asia the lesse as you say Act. 2.9 16.6 20.16.1 Pet. 1.1 Touching your allegation of Gen. 13.6 7 8. we read there of the riches of Abram and Lot of the strife betwixt their servants of the Cananites and Perizzites dwelling in the land of Abrams care to avoyd strife but how you will conclude your Separation from hence together with the peoples power in excommunications who can imagine or comprehend it we would faine see what face of an argument you can paynt out unto us from this Allegation And as for Exo. 5.3 where Moses Aaron tell Pharaoh how the God of the Hebrewes met them how they desire to goe three dayes journey into the wildernes to doe sacrifice and of the danger of pestilence or sword to come upon them if they did it not by what consequence will you maintaine your Separation from hence and by what second consequence will you then demonstrate the peoples authority from this Separation here implyed as you write These things doe yet lye hid wrapt up in darknes that men cannot discerne what you meane thereby It is a strange folly in matters of so great controversy so barely to alledge such a number of Scriptures which seeme not so much as to looke towards the poynt of the question in hand and this your fault is so much the greater in that yon can finde time leasure to note and publish so many other idle and unproffitable things as when in the explication of this verse you set downe those dotages of Maimony about the Pestilence Deber which have no weight in them no ground or colour of trueth Why did you not rather manifest your Separation from hence if it be here taught as you say for the clearing of your cause plucking others out of the darknes shadow of death wherein according to your profession they do remaine CHAP. IIII. Whether the people be bound to be present at the proceedings against offendours A Nother errour concerning the government of the Church is this that you hold the people bound to be present at the conviction of sinners triall of causes Though Mr Iohnson (a) Advertis of Mr Clyft p. 41.42 left it free for any of the people to come if they would yet you (b) Animadv p. 42.43 hold not that sufficient unlesse they be bound to come to heare the proceedings Against the liberty of being absent or present you alledge many things and plead as followeth H. AINSVV. Is not this to divide the body when the head must be present the shoulders with the other parts and members may be absent ANSVV. It is no division in the body mysticall when the head labours for the good of the body though some members thereof be absent no more then there is a division or disunion among the friends that consult for the comfort of one another though not present no more then there is betwixt the States of these lands the people thereof when the States meet apart to determine some things without the people no more then there was a division when the Elders at Ierusalem met apart without the people Act. 21 18-25 H. AINSVV. The Apostle writing to the Church of Corinth how to doe when they came together for the Lords supper 1. Cor. 11.18 33. writeth also to them how when they were gathered together they should deliver the wicked unto Satan 1. Cor. 5.4 5. We finde no difference but they were bound to come to the one as to the other And if they answer they are bound