be pronounced by them (n) Sleid. Comment lib. 1. he appealed from the Pope to a Councell or Synod The compleat forme of his Appeale is recorded (o) Tom. 1. f. 231. edit 1545. among his workes wherein he doth plainly acknowledge the Ecclesiasticall jurisdiction of Synods both by the whole drift and substance thereof and when he saith that a sacred Councell being lawfully assembled in the holy Ghost representing the holy Catholick Church is in causes concerning the faith above the Pope c. This his Appeale was repeated and further urged in the yeare 1520 when the Pope had condemned and excommunicated him Among other reasons which he useth to reenforce his Appeale he alledgeth this (p) Tom. 2. f. 52. Sleid. CoÌ„m l. 2. that the Pope most wickedly preferred his owne tyranny above the power of the Councell c. and therefore he beseecheth the Emperour and other Magistrates that for the glory of God and for the maintaining of the liberty of a Councell they would admit of his Appeale and represse the others tyranny c. In the yeare 1539 he wrote a booke in the German tongue de Conciliis concerning Councels or Synods where though he inveigh severely and not without cause against the Pope for his frustrating the desires of those that sought a Generall Councell admitting of none but where he might sway all by his owne authority and command yet he doth fully approve of that Ecclesiasticall jurisdiction which had bene formerly exercised in Synods Councells lawfully assembled and rightly ordered A Councell saith (q) Oper. German Tom. 7. f. 260. edit 1562. he is nothing els but a Consistory a Court of justice an Imperiall Chamber or the like where the Iudge having heard the parties pronounceth sentence but with this condition that it be according to Law c. Thus a Councell condemnes an Heretick not according to their owne opinion but according to the Royall law that is according to the holy Scripture as they professe which is the Law of the holy Church Speaking of the right and power of Councells having shewed (r) Ibid. f. 257. c. Sleid. CoÌ„m l. 12. that it is not lawfull for them to make new Articles of faith to command any new work to binde mens consciences to new ceremonies nor to intermeddle with Civill government he declareth withall that it is their duety to condemne new doctrines contrary to the Scriptures and to censure the persons to remove and condemne new ceremonies that are superstitious or unprofitable for the Church and to examine and judge of those things that are controverted as it is prescribed in the word of God Moreover demanding what the office or work of a Councell is he answeâ—s (Å¿) Ubi supra f. 260. Anathematisamus we pronounce Anathema so is their office called Anathematisat Ecclesia the holy Church condemnes or excommunicates So farre was Luther from denying the authority of Synods that he allowes them the power of pronouncing this heavie sentence of Anathema or Excommunication To proceed unto his other witnesses there is nothing in the words alledged out of Chemnitius and Polycarpus Lyserus who is the Authour of that part of the Harmony quoted under the name of Chemnitius that by any just consequence can be opposed unto our doctrine and practise touching election excommunication examination of sentences c. Onely observe how Mr Canne here abuseth his Authour and his Readers by his imperfect allegation setting downe this testimony of Chemnitius in such manner as if that which was sayd with an expresse condition had bene uttered simply and absolutely without any such restraint Chemnitius sayth indeed that election or calling doth belong unto the whole Church but how that Mr Canne leaves out as unfit for his purpose which his Authour addes immediately in the same period saying that it belongs unto the whole Church certo quodam modo in such wise that both the Presbytery and the people have each their owne share in the choyse or calling Chemnitius in that (t) Exam. Conc. Trid. par 2. de Sacram Ord. Can. 7. learned discourse touching the calling of Ministers intends principally to prove against the Councell of Trent that the consent of the people and of the Christian Magistrate is requisite in elections but withall he gives as full and plaine testimony for the judgement examination and approbation of the Presbytery under which he comprehends the Ministers of other Congregations called Bishops and Clerkes in the places alledged by him And this kinde of election he shewes to be agreeable unto the practise of the Apostolick primitive ancient and their owne moderne Churches Besides Chemnitius doth sufficiently declare his judgement touching the authority of Synods which is our maine question in divers pregnant passages of that book which he wrote against the Councell of Trent He (v) Exam. Conc. Trid par 1. praef alledgeth commendeth the words of Augustine saying that most wholesome is the authority of Councels in the Church while they judge according to the rule and square of the holy Scripture c. He saith (x) Ibid. Exam. Decret 1. 2. that many have often wished and long waited for a true lawfull free and Christian Councell as the right medicine for the curing of those manifold errours and abuses that were crept into the Church He doth frequently alledge and approve the acts of Ecclesiasticall jurisdiction exercised in former Synods throughout that whole booke He saith indeed in one of the places cited by Mr Canne (y) Ibid. praef that the decrees of Councells are to be examined by the rule of the Scripture but this doth no more empaire that authority of Synods which we asscribe unto them then it doth the power of all Church-acts and sentences whatsoever concerning which Chemnitius (z) Exam. par 1. de bon op qu. 2. sayth the same thing and Mr Canne cannot deny but that they are to be examined and tryed by the word of God though they be made in such manner as he himself (a) Ch. pl. p. 95. requireth There is another allegation of Chemnitius touching the distinction betwixt power and the administration of it which Mr Canne hath taken at all adventures as it seemes from Mr Parker or rather from the Scribe or Printer that caused that quotation Exam. c. 6. to stand so defectively (b) Pol. Eccl l. 3. p. 26. in his booke and as he is thus briefe and obscure in the quotation so he is as sparing in the application of this testimony unto his purpose bidding us onely observe what is attributed to the Congregation what to the guides thereof to the first power to the latter the administration of it For the thing it self we grant that there is such a distinction alledged out of Luther and explained by Chemnitius teaching (c) Exam. Conc. Trid. par 2. de Sacram in geÌ„ Can. 10. that Christ hath delivered and commended the Keyes that is the
doth agree best For saith he it is not likely that the Apostles would depart from the first order or course which we have seen to have bene observed in the election of Matthias c. And upon Act. 1.26 he labours to prove that this manner of choosing is still to be observed in the Church as most safe and convenient whereby certaine men being found that are esteemed meet for the office unto which the election is to be made the event of our counsels may be referred unto the judgment of God by casting lots in such sort as Matthias was chosen unto the Apostleship However that he doth not deny the matters of particular Congregations to be subject unto the judgement of the Ministers of other Churches assembled in a Classis or Synod may be gathered from those testimonies which evē in this booke here alledged he gives concerning the authority of Synods and the Divine warrant upon which it is grounded Speaking of the authority of a Generall Councell which many then so much desired he sayth (y) Ibid. in cap. 5.21 To me also it seemes to be a most profitable thing if a free Synod could be obtained in which all controversies might be composed out of the word of God alone such as that Apostolicall Synod was of which we are to speak in chap. 15. and such as we know those of old to have bene viz. of Nice constantinople Ephesus Chalcedon and the like c. And afterwards againe (z) Ibid. in cap. 20.17 intreating of Pauls sending from Miletus to Ephesus and calling the Elders of the Church he calles it a Synod By which example he saith as the faithfulnes and industrie of Paul doth appeare so also we are admonished that the assemblies of Ministers are altogether necessary in which Church-affaires may be handled by the common voyces of all This makes greatly for the maintaining of Church-discipline for the restraining of the ambition of Church-governours for the preserving of consent in true doctrine and for the repressing of heresies which if Ministers doe not most faithfully joyne their paines together are wont often to creep in This he declares againe by the example of that Synod Act. 15. and he commends the pietie and prudence of Constantine the great for his frequent assembling of Synods as on the other side he notes the wickednes of Licinius and of Antichrist in resisting and hindring the due exercise of this authority of Synods How doe these things agree with Mr Cannes discourse who yet alledgeth this Author as one of the Jurie by which he saith my position as he calles it is condemned viz. that particular Congregations must stand under other Ecclesiasticall authoritie out of themselves Touching Sibrandus the order of electing Ministers in these Churches (a) Sibrād Lubb. Resp ad Piet. H. Gr. p. 159. approved by him is the same that is used in our Church and approved by me also and he hath notably perverted it in opposing of it unto me For that order hinders not but that there may be another superiour Ecclesiasticall authority in a Classis or Synod to judge of the elections made in particular Congregations or of other controversies This trueth is so often and so earnestly avouched by Sibrandus that scarsely any have bene more vehement in this poynt And in this very book alledged he in his first entrance in the preface to the Senate of Gelderland complaines of Grotius for oppugning this order of Classes and Synods and in the conclusion of his preface he professeth that there was scarsely any other meanes then a Nationall Synod to heale the evills of that time and desires them to perswade the calling thereof Afterward in the (b) P. 140. 141 c. book itself he shewes at large both from the Scriptures and practise of ancient Churches the use the order and the authority of Synods not onely in deliberating but in judging and deciding of controversies In his Disputation with Bertius he shewes (c) Epist Discept de Fide p. 3. that it is altogether needfull to have a Synodicall judgement to heale the wounds of the Church In his book against Vorstius after long dispute (d) Declar. Resp Conr. Vorst p. 142 143.144 in conclusion he offereth yea he provoketh and urgeth him to referre their controversy and differences to the judgement of other Churches which he there nominates And in the preface thereof unto the States Generall of the United Provinces he shewes from the word of God and examples of the godly the necessity of Synods he declares what confusion and distraction of Churches ensueth where they are neglected and makes earnest supplication unto them for the maintenance of this order in government In another of his bookes against Vorstius (e) Cōment ad 99 Errotes C. Vorst pref p. 45 Cōm p. 503 504. p. 841. both in the beginning middle and end of it he harpes upon the same string His appeale unto the judgement of other Churches and his willingnes to submit unto their judgement with his desire of a Nationall Synod is plainely declared therein Speaking of the fruit of Synods he saith (f) Ibid. pref p. 34. 35. that the holding of them in their Churches hath bene next unto God the chief sinew of preserving both the true doctrine and tranquillity of the Churches and that if any man acquainted with their affaires dare deny the same he shall manifest his impudency or make warre with his owne conscience And thus by the verdict of Sibrandus if my opposites understand the Discipline and state of these Churches and deny the fruit of Synods they must be held for impudent and unconscionable persons Moreover in his book against Bellarmine concerning Councells he gives divers testimonies (g) DeCōc Lib. 1. c. 1. l. 2. c. 3. l. 5. c. 1 3 5 8. touching the profitable use of Councels for the determining of controversies their Ecclesiasticall jurisdiction and the exercise of it in making decrees and censuring offendours By all which it appeares how injurious Mr Canne hath bene unto Sibrandus in producing him as a witnesse against the authority of Synods whereas he hath so often testifyed his judgement to the contrary Mornaeus in the place (h) Histor Pap. p. 542 c. edit 1612. alledged hath no such thing as for which he is quoted unlesse he meane that which is noted in one of the following pages (i) Ib. p. 545 that the Popes of Rome were chosen in publick assemblies of the Priests the Nobility the common people the Senate by the voices of all c. which if it be explained and applyed to the question in hand may easily be discerned to fall short of proving any thing against us But this Author in the same booke shewes plainly his approbation of Synods for the judgement of Ecclesiasticall causes He alledgeth frequently and maintaines against Baronius and Bellarmine the judiciall Acts and sentences of sundry Synods against the Popes of Rome
some redresse (d) Esth 7.4 I crave leave therfore to suggest a few of the wofull fruits †sad consequents of Prelaticall proceedings * Sad consequents of Prelacy For evē hence it is come to passe that I. Some well affected Parents have beene discouraged from training up their hopefull sonnes in such learning as should fit to the Ministery II. Some conscientious yong men having attained to a good degree of learning have diverted applied their studies otherwaies III. Some in the Ministery concerning the faith have made shipwrack or schismed dangerously entertaining unsoūd unwarrantable opinions courses turning to be Anabaptists Separatists Semi-separatists c. and others become licentious or meerly formall and careles in the execution of their calling IV. Some of the (e) 2. Pet. 2.2 people have follovved their pernicious deceivable waies of Anabaptisme Separation Independēcy Popularity Profanesse by reason of whom the way of trueth is evill spoken of (f) Hos 4.9 Like Priest like People V. But behold greater scandals thē these for hence (g) Ezek. 8.3 the image of jealousy which provoketh to jealousy even (h) 2. Thes 2.7 the Mystery of iniquity hath beene more bold to lift up the head (i) Ezek. 8.12 16. chambers of imagery have beene raised at the upper end of Chācels Altars placed theron and worship directed towards the East VI. Hence * In the yeere 16 17. D. Mortō B. of Chester framed the directions for the first liberty grāted to sports on the Lords day at the same time he soe eagerly prosecuted the Non-conformists about Ceremonies a wide gap hath beene opened to Libertinisme in the audacious profanation of the Lords day grosse contempt of the faithfull ministery scorning at the performances of family duties bolstring of ignorance the stepdame of devotiō countenancing of Wakes Rush-bearings Mixt-dancings May-poles Beare-beatings Stage-playes Revellings Healthings all manner of the like disordered courses with a censuring all strictnes in religion circumspect walking to be foolish precisenes Puritanisme VII Hence have followed those irregular confusions in the popular and independent governmēt of the Brownistically affected breaking in pieces againe and againe to their great reproch yet discovering therby that their (k) Act. 5.38 nevv way is not of God sith it doeth daily come to nought by their owne disuniting and unchurching of themselves viii (l) Iudg. 5.15 Hence have risen those great thoughts of heart amongst brethrē occasioning bitter contentions fruitles janglings censorious words tart galling writings alienation of affections strangenes of countenance breach of Christian fellowship interruption of prayers neglect of necessary mutual offices ix Yea hence doubtles hath issued as from the proper originall that unworthy Remonstrance against Presbytery represented to the house of Peers from divers Noblemen and Gentlemē of Cheshire as appeareth by a printed booke under the name of Sir Thomas Aston Baronet 1641. The greivous scādal offence wherof may in some part be evinced by these short animadversions following Animadversions on the Cheshire Remonstrance I. The title of it A Remonstrance against Presbytery ANIMADVERS Of the title the same may be said which was observed Declaration against Vorstius by the great wise king Iames of famous memory touching the title of Bertius his booke de apostasia sanctorum viz. The title only were enough to make it worthy the fire Because I. The holy Scripture approveth of Presbytery as a divine ordināce both for the (m) 1. Tim. 4.14 impositiō of hands also for (n) 1. Tim. 5.17 the exercise of rule government II. Presbytery is established in the neighbour Reformed Churches which are precious in the eyes of the Lord of all well-affected to the reformed religiō in England III. Prelaticall men are not wont in their writings to contradict it simply How commeth it then to passe that some in Cheshire (o) Numb 12.8 are not afraid to speake against Presbytery II. The pretended occasion of the Remonstrance against Presbytery alledged by the contriver subscribers is A Petition Positions preached at Chester Knutesford annexed to the Remonstrance ANIMADV The occasion of the suggested pretence is but a meere pretence having noe just ground at all For I. Neither the Petition nor Positions anexed to the Remonstrance doe seeke for * Presbyterian discipline mentioned in the positions in greater characters seeme to be the words of Remōst not of the Preacher disaffected to Presbyterian government Presbytery but seeme rather to affect a popular government II. The Patrons of popular government contended for in the positions are for the most part either Separatists or Semi-separatists who are as opposite to Presbyteriall governmēt as they are to Prelacy as is well knowne to them that know them And therfore it behooveth Cheshire men to (p) Iohn 7.24 give righteous judgement when they take upon them to censure in-no-wise confound jumble together opiniōs defenders of them soe directly opposite For (q) 2. Cor. 5.10 we must all appeare at the tribunall of the (r) Gen. 18.25 righteous judge of all the world who will doe right III. REMONSTR taketh for granted that * Provinciall Diocesan B B. are to be understood by the Remonstr otherwise nothing is concluded Provinciall Diocesan Bishops are of Apostolicall institution (f) Philip. 1.1 1. Tim. 3.1 alledging in the margent two texts of Scripture for his proofe ANIMADV Neither of the texts alledged doe inferre an Apostolicall institution of Provinciall Diocesan Bishops For I. The originall words translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or Overseers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders are equivalent names of the same office are soe used in the (t) Act. 20.17 28. 1. Pet. 5.1 2. Scripture II. The pleaders for Hierarchie doe grant that Bishops and Presbyters in Scripture phrase are the same III. The text in the Epist to Phil. 1.1 mentioneth Bishops in the plurall number that is such officers as did oversee the Church at Philippi not a Bishop alone superiour to other officers in degree or government according to the opiniō of Hierarchicall men (v) 3. Iohn 9. affecting preeminence IV. The text in 1. Tim. 3.1 mentioneth also office as well as Bishop which office is described in the (x) 1. Tim. 3.2 3 4 5 6 7. subsequent verses to be the office of the Presbyter And this may appeare further by comparing therwith the (y) Tit. 1.5 6 7. Epist to Titus V. It is good to be wise according to sobriety in understanding some things in (z) 2. Pet. 3.16 Pauls Epistles other Scriptures lest for wāt of learning stability they be wrested to destruction This is an usefull item for Cheshire men others also IV. REMONSTR commendeth Bishops that they were the great lights of the Churches and Martyrs in primitive times ANIMADV
There is noe consequence to justify Prelacy hence For 1. Papists pretend the same thing albeit unjustly in the behalfe of their Romish Bishops Hierarchie II. The name of Bishops or Presbyters is oftentimes indifferently by the Fathers attributed to those great lights and Martyrs as is evident in their books sufficiently cleered by Orthodox Writers against the Papists III. Such Bishops as hadia superiority in those times * Ierom. Gomment on Epist to Titus received it from the Church in humane policy not by divine institution V. REMONST asscribeth to Prelates the redemption of the purity of the Gospell now professed in England from Romish corruption ANIMADVERS This assertion seemeth to want the trueth of story For 1. In the booke of Martyrs alledged by the Remonstr the reformation of religion is referred to King Edward himselfe his Counsell Parliamēt II. King Edward approved himselfe better then the best of the Prelates in withstanding toleration of Masse to his sister at the request of the Emperour III. Archb. Cranmer acknowledged to M. Cheke that King Edward had more Divinity in his litle finger then all they had in all their bodies Let the Remonst therfore henceforth take heed of detracting from Kings unjustly to extoll the Bishops unjustly VI. REMONST observeth that divers of the Prelates have beene great assertors of our religion against the common enemies of Rome ANIMADV I. Divers of the Prelates have beene too great friends to Rome as it is famously knowne both heretofore of late also II. The Prelates generally have more vehemently prosecuted the faithfull Ministers refusing conformity to some popish ceremonies albeit of the same religion professed and established in England thē the superstitious idolatrous Papists the grand enemies of the reformed religion II. The Prelates generally doe make use of divers arguments used by Romanists against Protestants for their Hierarchicall discipline Ceremonies IV. The greatest assertors of the reformed religion amongst the Prelates make use against the Papists of the Non-conformists arguments against prelacy superstition V. Non-conformists Ministers of the Reformed Churches where Presbytery is established have approved themselves oppugners of Antichrist to purpose VII REMONST urgeth a continuance of Prelacy sith it is established by the laws of the land ANIMADV I. It somtimes falleth out that (a) 1. King 12.28 29 30 31 32 33. unjust laws are enacted (b) 1. King 16.26 Mic. 6.16 continued in a land professing religiō touching both the Ministery Ceremonies II. Parliaments doe aswell serve to repeale as to enact laws as just cause occasion shall require And accordingly English Parliaments have beene wont to proceed VIII REMONST affirmeth that in the doctrine of the Prelates generally taught nothing is found dissonant from Gods word ANIMADV I. The Prelates generally have taught very seldome soe that it cannot much be taken notice what māner of doctrine they teach Queene Eliz. is reported to say that when she made a Bishop she marred a Preacher ii (c) 2. Cor. 11.13 Deceitfull workers doe somtimes transforme themselves into the Apostles of Christ III. It is well knowne that many of thē their favorites have beene deeply stained with Popish Arminian points IV. The Prelates generally have countenanced Arminians rather then any way opposed them IX REMONSTR suggesteth a danger of tenents preached publickly of printed pamphlets c. ANIMADV I. Such * See above 2. Animadv suggestion against tenents intimated doth not at all reflect on the seekers of Presbyterial government II. Albeit 't were to have beene desired that noe such unwarrantable courses had beene held by preposterous and popular zealots yet it is noe new thing that (d) Math. 13.39 Satā by his instruments should sow tares in Gods wheat field III. Anabaptists in Luthers time were a great scandall to the begun glorious reformation yet not any just ground of prejudice against it X. REMONSTR conceiteth that the 26 Prelates are easily responsall to Parliaments for any of their deviations from the rule of law ANIMADV 1. Deviation that is (e) 2. King 23.15 wholly devious is not at all responsall either to God or rationall men Such a deviation is Prelacy considered as Prelacy in the sense of the * D. Bilson D. Downham D. Hall rigid patrons of it II. Prelates have not beene easily responsall to Parliaments at any time for their deviations in prelacy till this present Parliament III. There are more then 26 Ordinaries that dispense the Civill Canon law viz. Suffraganes Chancellors Cōmissaries Arch-deacons Officials Surrogates Rurall deanes Subdeanes c. IV. It is better to (f) Math. 15.13 roote up the plants which God hath not planted XI REMONST feareth future inconvenience may be found in the government of a numerous Presbytery in England which may consist of neere 40000 Church-governors ANIMADV I. No inconveniēce need be feared in establishing of Christs ordinance II. The errors of Presbyteries in their government are responsall to Classes Synods III. It was the honor of the land (g) 1. Chro. 23.3 4 5. of Israel in King Davids reigne that there were numbred from the age of 30 yeers upward 38000 Church-officers And would it not be the honor of England in the reigne of King Charles to have 40000 Elders to oversee the Lords houses in the daies of the Gospell IV. It is much to be feared such have beene the unhappy fruits of Prelacy that they that should be chosen to oversee in Parishes wil be (h) 2. Chro. 29.34 found too few soe that there wil be great need of uniting or combining severall lesser Parishes adjoyning into one Presbytery XII REMONSTR apprehendeth that presbyterian government may prove to be inconsistent with Monarchie and dangerously conducible to Anarchie ANIMADV I. Monarchie in the civill state and Presbytery being both Gods ordinances are not inconsistent one with another There may be a (i) Matth. 22.21 rendring to Caesar the things that are Caesars and to God the things that are Gods in one and the same Common-wealth II. King * Basil dor Epist to reader Iames of b. m. knew and found a consistency of Monarchie and Presbytery together in Scotland III. King Charles findeth the same in Scotland at this day IV. The Vnited Netherlands doe finde by experience that Presbytery is noe way conducible to Anarchie But had the reines of Presbytery beene loosed as the Arminians affected what might have ensued may easily be guessed by some begun commotions of that party XIII REMONSTR feareth that the consequents of Presbytery would be the utter losse of learning lawes ANIMADV I. There (k) Psal 53.5 are some that oft feare where noe feare is II. Learning and lawes doe flourish gloriously in the reformed Churches where Presbytery is established III. Prejudice and losse of learning and lawes have in great part beene occasioned by Prelacy For 1. Is it not through the default of Prelates that there are soe many
as may be and what help can they expect from the Magistrates which seek to expell them out of their territories III. Other Churches of Christ doe abide in such Popish countries where though they be tolerated to have their meetings as in many parts of France yet it would be in vaine for them to seek help of the Popish Governours that have dominion in some of the places where they have their abode IV. In these Vnited Provinces of the Netherlands where the Reformed Churches are maintained yet forasmuch as here is a toleration of many Sects and Religions and among the rest of the Brownists the Magistrates doe not use to judge their Ecclesiasticall controversies so afford no help unto those Sects in that kinde When did the Brownists ever seek any help from them to represse their contentions and schismes V. That or those Churches wich are secretly gathered in England according to the direction example of Mr Iacob doe they not altogether want the help of the Civill Magistrate in their controversies He prescribes this remedy (o) Necess of Reform p. 28. that if people in their Church-elections c. will presume to be unruly violent then the Princes next dwelling Officers of Justice may ought to make them keep peace quietnes But durst he or his in any of their contentions ever seek that remedy Lastly suppose that in every country the Magistrates did seek the wealth of Sion and did use their authority to correct and punish the disorders committed in true Churches yet would not this remedy be sufficient to humble obstinate offenders God having appointed other meanes of Spirituall censure as well as Civill punishmēt to work upon the consciences of sinners of which more is to be spoken hereafter The importance of this Question may further appeare unto us if we consider the manifold great offences scandals which many have the rather fallen into through their neglect contempt of Classes Synods and through want of that help which they might have obtained by them And this is most evident in the practise course of the Brownists In that infamous contentiō whē Francis Iohns the Pastour with his company did excommunicate not onely his brother George Iohnson a Preacher also but his owne father likewise Iohn Iohnson comming out of England for this purpose to make peace betwixt his two sonnes had they used the help of neighbour Churches permitted them to judge betwixt them it might have bene a meanes through Gods blessing to have preserved them from such extreme courses Hereof George Iohnson oft complaineth in his booke (p) Discourse of troubles c. p. 74. p. 38.39 41. they will not consent hereunto they will not be perswaded nor intreated to let the Reformed Churches heare try judge end the controversy between them and us And this is not the complaint of G. Iohnson alone but the Ministers both of the Dutch and French Churches in Amsterdam doe likewise give testimony thereof being deputed by the Elderships of both those Churches that upon the request of the father to see if they could procure Franc. Ioh. and the Elders of his Church to submit the controversy to their tryall judgement This appeares in the Testimony hereof given unto the father Iohn Iohns by the (q) Iohannes a Vinea Petrus Plancius Iacobus Arminius Simon Goulattius Ministers of these Churches in writing under their hands Yea further the Church of the Separation did so much abhorre to have their causes and affaires submitted unto any censure or judgement out of their owne Church that in the excommunication of the father an old man of 70. yeares that had undertaken so hard a journey as he confessed for the reconcilement of his sonnes sought such meanes from other Churches to end their strife this was set downe as one distinct speciall cause of his excommunication viz. for labouring to draw the Church into Antichristian bondage in the the judging the causes thereof This appeares in the Copy of his Excommunication delivered unto him subscribed by (r) Daniel Studley Stanshall Mercer two of their Elders in the name of their Church And since that time when the Brownists have so often schismed rent in the midst as in Mr Iohnson Mr Ainsworths division whē they separated one from the other when after the death of Mr Ainsworth that company rending againe in the midst one half followed Iohn de Cluse the other Mr Canne when after the death of Mr Robinson his company also rending in peeces they forsooke their old fellowship together when Mr Canne was first rashly elected a Minister by the Brownists when shortly after that election he was censured and deposed from his office by that half that rejected him renounced communion with him In all these the like controversies they wanted help durst not seek the benefit of Classicall Government nor submit their cause unto such an order of tryall and censure lest they should enthrall themselves in Antichristian bondage as they call it They that allow not Synods with authority to decide causes doe yet professe that they are to be approved embraced for counsell advise but it appeares by these other not unlike passages among those that are of the same opinion that they which deny the power of censure in Classes doe seldome enquire after their counsell And although the importance of this controversy doeth hereby appeare plainly enough yet doe we not hold the same to be so great as some of our opposites doe make it as if the essence of the Church our owne salvation depended hereupon Mr Canne calls it (ſ) Churches plea. p. 77. a matter of faith appertaining to life salvation Mr Iacob speaking of this particular Church wherein this single uncompounded policie is maintained saith (t) Necess of Reform p. 5. This onely ought to be allowed beleeved to be a true Church by all Christians and againe (v) Ibid. p. 6. This is the onely true visible Church of Christ having from him the spirituall power of order government in it self ordinarily The proper Ministers thereof are the onely true ordinary Ministers of Christ He saith further (x) The divine begin instit of Christs true visible Church pref The true forme indeed of Christs visible ministeriall Church is an Inward thing It is the Power of a single uncompounded spirituall politie He denyes the Profession of saving faith to be the essentiall forme and often inculcates that the forme essence nature constitution of the Church consists in that power of spirituall politie before rehearsed He complaines of them that doe not practise according to his rule saying (y) Ibid. pref These truly seeme to destroy the conscience faith of the people c. And he gives this exhortation that (z) Ibid. A. 4. All Christians every where ought to frame the visible Church where they
Rome so both do grant liberty of Appeales unto Synods Yea and all the Arguments generally both of Greekes and Latines directed against the appeales made unto the Pope doe yet reserve a liberty of appeale unto Synods This may be observed from D. Whit. in his (g) De Pont. Rom. Qu. 4. p. 4 6. 48â— c. large ample defence of the Arguments of Nilus the learned Bishop of Thessalonica as he calls him and in his maintaining of the Arguments of the Latines also And now if these appeales be granted then is the question clearly granted and fully yeelded unto me then is not all spirituall jurisdiction limited to a particular Church then are not Churches independent then is there a superiour Ecclesiasticall power to judge the controversies of particular Congregations out of themselves Lastly though Mr Canne cannot endure that we should seek to strengthen the authority of Synods from the Policie of the Jewes yet if he would open his eyes he might see beside those above noted others also arguing in like manner The ancient Fathers have often argued from the Judiciall ordinances delivered by Moses unto Israel yea they have often alledged this very place in speciall Deut. 17. to shew thereby the practise of Christians in the New Testament Cyprian (h) Lib. 1. Epist 8. ad plebem p. 94 Epist ad Pompon de virginibus p. 170. Epist ad Rogat p. 192. citeth it often and the like might be observed in other writings of the Fathers Among later Writers the lights of this age Vrsinus (i) Tom. 1. in Expl. Catech p. 295 Tom. 3. Iudic. de Disc Eccl. p. 806.807 pleadeth from Deut. 17. to shew the authority of the Church for the excommunication of obstinate sinners Mr Cartwright (k) First Reply to D. Whitg p. 192. to shew what authority Ministers and Ecclesiasticall Governours have now in the New Testament for the governing of the Church argues from the Jewish Policie and from that Ecclesiasticall Synedrion described 2. Chron. 19.8 11. which had power to judge the causes of particular Synagogues Dudley Fenner speaking of the Presbytery in generall as it containes under it both Classes and Synods as well as the Elderships of particular Churches to shew the authority and use thereof among other places taken from the Jewish Policie (l) 8. Theol. lib. 7. c. 7. p. 276.277 alledgeth this also Deut. 17.9 with 2. Chron. 19.8 11. Zepperus to shew a divine warrant for the government of Churches by Synods (m) Polit. Eccles l. 3. c. 8. p. 707. 709. alledgeth these same places of Scripture Deut. 17.8 2. Chron. 19.8 Ruardus Acronius in like manner in his treatise (n) Cap. 7. with c. 13. of the Church of God the government thereof to teach how the more weighty controversies were to be brought from Synagogues and from particular Congregations unto greater Assemblies he alledgeth out of the Judiciall lawes of Moses this speciall place Deut. 17.8 c. To omit many other how is it that Mr Canne doth so much forget the practise of his owne Sect Is it not their manner frequently to alledge the ordinances of the Jewish Policie to strengthen and confirme that power of the Church and that order of government that is maintained and practised by them of the Separation Their Confession and Apology is full of such reasonings But instead of the rest consider we at this time the writings of H. Barrow who to prove the duety of the Church (o) H. Barr. Disc p. 1. alledgeth this place Deut. 17.8 c. To prove the power of the Church in driving away and keeping out the profane open unworthy from the table of the Lord alledgeth at once (p) Ibid. p. 17. the whole book of Deuteronomy and if the whole book then this 17. chap. also that is contained therein What unreasonable men are these to eat up and devoure at one mouthfull a whole book of Judiciall lawes and not to permit another to have a crumme thereof or to alledge one of those ordinances To prove that Princes for their transgressions are subject unto censure and judgement (q) Ibid. p. 14. 245. to be disfranchised out of the Church and to be delivered over unto Satan as well as any other offendour he alledgeth sundry examples and all out of the Old Testament all of such Kings as stood under the Jewish Policie Can they from the Jewish Policie prove them to be subject to the greatest censure and can they not from the same Law procure them liberry of appeale when they judge they are oppressed Is the Policie of Moses in force to binde them and is it then abrogate when they seek releef by appeale unto a superiour judicatory This is indeed an injury a misery to Princes people to high and low to be brought into greater bondage under Christ in the New Testament then others were under Moses in the Old THese things being duely considered it may hereby also appeare how vaine that is which Mr Dav. excepteth concerning appeales or the bringing of causes unto Classes Touching that which I had sayd upon another occasion from Deut. 17.8 with 1.12 2. Chron. 19.8.9 10. he excepts as followeth I. DAV (r) Apol. Repl. p. 215 The pretended reason c. will not help him in the cases questioned unlesse he can prove I. That the Classes are of the same use by Divine institution for the help of Pastour which have the assistance of their Eldership whereof that judicatory was for the help of Moses c. ANSVV. I. Observe how Mr Dav. being an Accuser and an Advocate of accusers instead of bringing any proof to justify the accusations calls upon me for proof of that established order of government so long enjoyed in these countries II. Seing it appeareth that the order of Ecclesiasticall government prescribed Deut. 17. 2. Chron. 19. was for the substance of it no part of the Ceremoniall law but of common and perpetuall equity and that the power of Classes for the receiving of appeales judging the causes of particular Churches was included therein it is thence also manifest that the power authority exercised by Classes Synods is therefore of Divine institution for the same use from the same grounds of holy Scripture III. What reason had he in describing the use of Classes to mention this onely that they were for the help of Pastours seing both they those judicatories Deut. 17.2 Chron. 19. were for the help benefit of every member of the Synagogues then and the Churches now as well as for the help of Pastours IV. What reason had he also in speaking of Pastours now to adde these words which have the assistance of their Eldership seing in the Synagogues anciently their Pastours Teachers had the assistance of an Eldership and Rulers of the Synagogue as well as now I. DAV It is to be proved II. That the causes in question which
pervert this place yet that is no prejudice to our and others right use of it as I shewed before * Pag. 35.36 touching the like exception about Deut. 17. How can I be sayd to misapply this place as the Papists have done seeing I doe not apply it in such sort as they have done either to derogate from the certainty of the doctrine preached by Paul and Barnabas which their opinion noted in those very words of the Rhemists which he cites I have * Pag. 70 before rejected or to prove that Councels have absolute authority and that their decrees are infallible which errour of theirs I have in like manner disclaimed both in my (m) Ans to W. B. p. 89. former writing and at the very * Pag. 29. p. 6 67. See before p. 63 64 65. first entrance into this Dispute In a word seeing I have applyed this place no otherwise then other Orthodox Divines have done before me it is needles to insist further upon this matter CHAP. V. An Answer to the Allegations of Mr Davenport touching the Authority of Synods HAving searched through Mr Day his book for some speciall Arguments from the Scripture to shew the undue power of Classes and Synods whereof he with others doth accuse them I doe therein finde my self deceived and frustrate of my expectation He speaks oft of the warrant of the word but he brings it not where and when it most concerned him I finde onely in one piece of a leafe (a) Apol. reply p. 236. a few testimonies of Scripture but so loosely and ambiguously noted without framing any Argument from them or without applying them directly to the Question that men hardly can guesse at his meaning I finde also the most of the very same testimonies first alledged by Mr Canne before Mr D. his book came forth and by him framed into Arguments and therefore in answer to Mr Can. I shall speak something of them in the next Chapter That which he doth most largely insist upon is the writing and testimonies of men and of these he sayth (b) Ibid. p. 238. I will not stand to give a Catalogue of their names though I might be plentifull therein but will content my self with the three Writers of this kinde whom the Answerer pretended in conference with me to make for him and I shall shew them to be strongly against him Mr Cartwright and Mr Fenner and Mr Parker men of our owne nation SECT I. His Allegation of Mr Cartwright answered FOr Mr Cartwright His owne words undivided are these (c) T. C. ◠Reply p. 49 2 edit And if it should happē which may come to passe that any Church should desire or choose or consent upon by the most part some that is unmeet either for doctrine or manners then the Ministers and Elders of the other Churches round about should advertise first and afterward as occasion should serve sharply severely charge that they forbeare such election or if it be made that they confirme it not by suffering him to exercise any ministerie And if either the Churches round about doe faile of this duety or the Church which is admonished rest not in their Admonition then to bring it to the next Synode and if it rest not therein then the Prince or Magistrate which must see that nothing in the Churches be disorderly and wickedly done ought to drive that Church from that election to another which is convenient Now upon these words Mr Dav. without any just explication or further declaration thereof makes this bold and unreasonable conclusion (d) Apol. reply p. 47. Thus Mr Cartwright So that in his judgement other Churches have no power of hindring a faulty election but by admonition which power every Christian hath in another for his good But that Mr Cartw. giveth more power unto the Churches and Synod then that which every Christian hath more then the power of admonition onely it appeareth thus I. He doth in this place manifestly distinguish betwixt admonition a charge or commandement which implyes a greater power and authority when as he sayth of the Classis or of the Ministers and Elders of the Churches round about that they should advertise first which notes their admonition and afterward sharply severely charge which implyes a commandement and authority therein Therefore in Scripture one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is usually and indifferently translated either to charge or command Matt. 10.5 Luk. 8.29 Act. 1.4 4.18 5.28 1. Tim. 4.11 with Luk. 5.14 8.56 1. Tim. 1.18 5.7 6.13 17. thereby to expresse a speciall authoritie of such as use the same And the propriety of this word is thus declared by Mr Cartwr himself when expounding those words of Paul 1. Tim. 6.13 he saith (e) T. C. 1 Rep. p. 177. It is to be noted that he saith I denounce or I charge he doth not say I exhort or give counsell leaving it to the liberty of Timothie And thus here we are in like manner to understand him when he tells how a Classis of Ministers and Elders were sharply and severely to charge a Church that they used an authority more then of exhorting or admonishing and counselling so that the matter was not left in the liberty of them that were so charged II. He proceeds further and after both admonition and a severe charge or prohibition he shewes that the Classis hath yet more to doe in this busines if their charge be not regarded in respect of the unlawfull election viz. that they confirme it not by suffering him to exercise any ministery Whereas ordinarily Ministers newly elected are confirmed and ordained by imposition of hands by some Ministers of the Churches neere unto them this Mr Cartwr would have to be denyed unto him And this denyall of his ordination after his election is to be esteemed a kinde of censure in some sort proportionable to the deposition of a Minister already confirmed seeing keeping out or casting out from the Ministery are actions of like nature And this is that which Mr Fenner who was well acquainted with the meaning of Mr Cartwr in these things poynteth at when speaking of a controversy rising in a Church about the calling of a Minister he saith (f) S. Theol. l. 7. c. 2. p. 244. that the cause is to be referred unto the judges whom it concerneth and who are after mentioned that they may eyther ratify the election or make it frustrate Now in the Ecclesiasticall politie these judges are no other then Classes or Synods whereof he afterward speakes and this their abrogating and making voyd an unlawfull election is a power more then simple admonition III. Whereas Mr Cartwr here saith that if either the Churches round about doe faile of this duety or the Church which is admonished rest not therein then to bring it to the next Synod c. hereupon (g) Def. of Answ to Admon p.
and approbation he sayth it followeth hence that no one Church was superiour unto others but all were equall among themselves This he declares by instance in the Church of Rome which though in ancient time it was of great estimation and dignity yet had it no speciall authority and jurisdiction above other Churches as he shewes by the testimonies of D. Rain Whitak and Iunius But he doth not collect thence that many Churches concurring together in Synods doe want authority to judge and to give definitive sentences in the causes brought unto them Yea the contrary is manifest for whereas Bellarmine perverting the testimony of the Magdeburgenses who had sayd that the unity of faith might be preserved by the consociation of Churches which mutually were to help one another objecteth (y) DeRom Pon. l. 1. c. 9 Non sat est confilium imperium requiritur Counsell is not sufficient but authority is required Mr Parker in this (z) P. 327. same chapter alledgeth alloweth and commendeth the answer which D. Whitaker (a) DeRom Pont. Cont. 4. qu 1. p. 49 giveth unto Bellarmine viz. Consensum multorum non minus habere imperii quam unius voluntatem Sicolim Haeretici per Synodos refutati et alii in eorum locum suffecti Quid amplius postulas aut quae melior ratio excogitari potest conservandae pacis c. that is The consent of many hath no lesse authority then the will of one Thus have Hereticks bene refuted of old time and others put into their places What doe you require more or what better way of preserving peace can be thought upon c. Or what plainer testimony can Mr Dav. require for the jurisdiction of Synods They doe not answer Bellarmine that counsell alone is sufficient but plead for authority and power arising from the consent of many Iunius also answereth this objection of Bellarmine in like manner and sayth concerning the power of Synods (b) Anim. adv in Bellarm Contr 3. l. 1. c. 9. u. 74. Et est revera imperium Christi qui primum jubet per Apostolum ut spiritus Prophetarum Prophetis subjiciantur deinde vero remedium adhibet 1. Cor. 11.16 quod si cui contentiosum esse videtur nos ejusmodi consuetudinem non habemus neque Ecclesiae Dei There is indeed the power of Christ who first commands by the Apostle that the spirits of the Prophets be subject to the Prophets and then addeth the remedy 1. Cor. 11.16 that if any list to be contentious we have no such custome nor the Churches of God And Mr Parker in the same place reasoning in like manner confirmeth his answer and enforceth it saying What I pray you can be answered to this last reason for the Apostle Paul referreth us from the contentions of any one Church unto many whose example if it prevaile much how much more their sentence when they are assembled together in a Synod HAving answered these Allegations of Mr Dav. we may now see what wrong he hath done to Mr Parker in perverting his words and meaning and making him a Patrone of this erroneous opinion that is so prejudiciall to the Church of God in the government thereof by Synods and yet for the further clearing of the trueth and vindicating of Mr Parker and for the help of the Reader that he may better understand his meaning touching Classes and Synods for many have not his booke and many understand it not being written in Latine I will set downe his judgement more particularly touching the divers kindes and degrees of consociation of Churches with the speciall questions touching Synods and shew withall how he applyes the same to the practise of the Reformed Churches for the defence thereof in all which the jurisdiction of Synods is maintained And First comming to speak of the kindes of conjunction or consociation and shewing (c) Poli. Eccl l. 3. c. 22. p. 336. that some are more imperfect by way of Communication some more perfect by way of Combination The Combinations he sayth are of two sorts for some communicate among themselves by Letters onely and some both by letters messengers or Delegates These communicatory letters were called in old time Pacificall Synodall letters and Formatae And he (d) P. 337. alledgeth divers examples both from the Scripture and from the primitive Church touching this kinde of communication by letters And howsoever he notes from the Magdeburgenses that this communication by letters did not proceed from dominion and subjection c. yet this is to be understood touching the subjection of any one Church to another and not of subjection to many Churches for so he expounds himself touching this particular of communication by letters as he had often done before in generall For whereas it is objected If all Congregations be equall what shall be done in case of Schisme and Heresy when there is no Synod nor Christian Magistrate He answers (e) Ibid. c. 21. p. 324. The time scarsely falles out when no Synods can be had or if Synods be wanting yet Churches may communicate together by letters and although there be no authority in one Church above another yet many Churches joyned together either in a Synod or by letters have authority over one Church offending And in the next page (f) P. 325. againe alwayes every one Church is subject to many Churches And thus he expressely avoucheth a jurisdiction of many Churches over one even in their communication by letters And yet more particularly he applyes this to the present practise of the Reformed Churches highly commendeth the same saying (g) Ibid. c. â—2 p. 337. And now in the Reformed Churches the necessary use of Elderships is acknowledged ubi communicatio per literas primaeva purissime floret where the primitive communication by letters doth flourish in greatest purity Againe Mr Parker proceedeth in describing the consociation of Churches and sayth (h) Ibid. p. 338. The second communication of Churches followeth when some deale with others concerning any Ecclesiasticall busines not by letters onely but by messengers also This consideration is of great moment for unto whomsoever this handling of Ecclesiasticall businesses doth belong to them also of necessity doth belong the rest of the Ecclesiasticall jurisdiction This he often repeateth but most fully when speaking of the authority of sending messengers or Delegates he saith (i) P. 342. The power of sending Delegates in Ecclesiasticall affaires was not in any one Bishop but in the Church it self and therefore all the other jurisdiction Now it is evident that the Synod at Ierusalem did send Delegates in an Ecclesiasticall businesse Act. 15.25 26 27. and therefore according to Mr Parker did not onely consult admonish but also exercised jurisdiction therein and had the power of all other jurisdiction Thus the Reformed Churches doe dayly practise their Classes and Synods doe upon occasion send their Deputies unto particular Churches to judge compound and decide the
then those that doe so many wayes pervert his meaning he being not onely a member of the same Church but a member of the same family living under the same roofe with me where we had continuall and daily occasion to talk of these things and at that time when Mr Iacob published his unsound writings touching this question He being afterwards also a member of the same Eldership and by office sitting with us dayly to heate and judge the causes of our Church and so becomming a member of our Classicall combination yet did he never testify against the unduepower of the Classis or complaine that we were not a free people though the Classis exercised the same authority then as now it doth Yea he being also for that time the Scribe of our Consistory the Acts of our Eldership and Church being recorded with his owne hand are extant to shew his agreement with us in the government of this Church And it appeares hereby that he was of another spirit and judgement then Mr Davenp who hath published so many vaine cavills against the government and discipline of these Reformed Churches and this under the cloake pretence of his agreement with Mr Parker Yea and further it is apparent that the knowledge and experience which Mr Parker got by this his living here in communion with these Churches hath bene a speciall help unto him in the writing of those learned treatises of Ecclesiasticall policie which for the substance and maine are as a lively Table wherein the government of these Reformed Churches is plainely pourtrayed before our eyes his discourse being as it were a narration and defence of their practise which discourse might yet have bene more perfect had he lived to finish the same SECT IV. His Allegation of D. Ames examined IO. DAV To these I might adde D. Ames in that which he wrote in his latter time wherein the Answerer pretendeth that he set downe his judgement more warily in this matter Casus cōsc l. 4. c. 24. q. 4. c. 25. qu. 5. then formerly See his Cases of Conscience the 4. Booke where he speaketh clearly of this power as essentially belonging to particular Churches ANSVV. Thus instead of Arguments from the Scripture for the confirmation of his cause Mr D. still leads us from one mans testimony to another thither I am forced to follow him And for D. Ames 1. I may justly testify that I have found him wavering in his opinion touching the authority of Synods For through the inward familiarity which I had with him a long time for more then 20 yeares together while he lived in these countries having oftentimes had earnest conference with him touching this question and much complayning of the wrong done to many Ministers by that booke entitled English Puritanisme which he had translated into Latine wherein there is such a peremptory restraint of all Ecclesiasticall authority unto particular Congregations though he did never plainely retract that which he published yet he shewed himselfe divers times enclining to a change of his judgement yea sometimes acknowledged that Synods had power to judge of causes and by their sentence to decree the excommunication of such as had deserved the same II. For his writings D. Ames when he (t) Preface to Mr Par. book de Pol. Eccl. anno 1616. gave so great approbation of Mr Parkers work which he wrote of Ecclesiasticall policie wherein he doth so largely maintaine the power of Classes and Synods might cause the Readers to think that he was of the same judgement with him seeing he gives such generall allowance and commendation thereof without any exception about this question III. It is to be observed that in none of his latter writings he doth use that peremptory phrase in limiting Synods or Churches combined in Classes or Synods onely to counsell or advise in such manner as was done in that (v) Engl. Purit c. 2. first writing IV. And more particularly in his Treatise of Divinity he writes thus of particular Churches (x) Medull SS Theol. l. 1. c. 39. th 27. that as their cōmunion requires the light of nature equity of rules and examples of Scripture doe teach they may and also ought frequently to enter into a mutuall confederation and consociation among themselves in Classes and Synods that they may use common consent and mutuall help as much as commodiously may be done in those things especially which are of greater moment Now as in particular Congregations the greatest acts of power and jurisdiction which are exercised therein receive their strength from common consent and doe consist therein so if in matters of greater weight the common consent of Synods is to be used then is a power and authority asscribed unto them then ought not particular Churches to proceed without and against the authority of common consent in Synods And that mutuall help of other Churches is then most effectuall whē there is not onely advise but authority also to cōfirme the same Though D.A. adde in the same place that this combination doth neither constitute a new forme of the Church neither ought by any meanes to destroy or empaire that liberty power which Christ hath left unto his Church for the directing furthering whereof it onely serveth this we also willingly grant When a particular Congregation is hindred stayed frō the exercise of their authority in an unlawfull businesse in an unjust excōmunication or electiō their liberty power is not hereby destroyed or taken away but rectifyed and preserved Here is to be remembred that which Mr Par. as was noted before sayth upon like occasion when some objected that the Churches of the villages in the Netherlands wanted the power of excommunication he replyes (y) Pol. Ecc. l. 3. c. 23. p. 349. Imo potestas excommunicandi ordinandi jurisdictionis caeterae illis illibata relinquitur c. The power of excommunication ordination and other jurisdiction remaines unto them uncorrupted c. though they doe not proceed thereunto but with common consent of the Classis V. After this D. Ames in his Disputation against Bellarmine touching Synods or Councels doth sundry times acknowledge that they have more authority then onely to counsell and advise This is to be observed in divers povnts as first in the Question whether the greater Prelates onely have jus suffragii decisivi the right or authority of a determining or definitive suffrage or whether the same belong unto the Elders also or inferiour Officers to whom Bellarmine allowes a consulting voyce but not a definitive Here D. Ames according to the receyved opinion of the Protestants (z) Bellarm. enerv Tom. 2. l. 1. de Conc. c. 2. allowes unto them also the right and authority of suffrages when they are deputed and sent as the Delegates of their Churches unto Synods This he oft repeateth And although he say (a) Ibid. th 8. that in matters of faith there is no
judgement belongs unto men but of inquisition discretion consultation and that therefore that whole distinction betwixt persons defining and consulting is vaine yet it is manifest and undenyable that in the censuring of Hereticks that erre in matters of faith there is an Ecclesiasticall judgement belonging unto men and a definitive sentence to be pronounced against such The matters of faith are as little to be subjected or submitted unto the judgement of a particular Congregation as unto the judgement of Synods and yet Hereticks are not to be exempted from the judgement and censure of either of them D. Am. himself in the same place doth plainly acknowledge this distinction betwixt consultation and definitive suffrage when he saith (b) Ibidē Bene consulere majoris est virtutis quam ex aliorum consilio bene definire quamvis hoc sit majoris potestatis To consult well is a matter of greater vertue then from other mens counsell to define well although this be a matter of greater authority Seeing therefore he confesseth that to have a definitive voyce is a matter of greater authority then to counsell and advise and seeing withall that this power of suffrages and definitive voyces belongs unto the Deputies of Churches in Synods and that by his confession it is evident that herein he asscribes more power unto Synods then he did in that book of English Puritanisme Againe in the question whether a Generall Councell be above the Pope or the Pope above the Councell although D. Am. in handling the same doth not so fully and directly speak against Bellarmine as D. Whitaker D. Rainolds Iunius Sibrandus Lubbertus Chamierus and other of our Divines which maintaine that the Pope may be justly condemned deposed and Excommunicated by a Generall Synod yet doth he (c) Ibid. de Conc. c. 7. acknowledge the Councell or Synod to be above the Pope in the very proposition of the question and after takes upon him the defence of the Arguments commonly used by Protestant Divines for the proofe thereof Would he have spoken plainly according to the positions set downe in that booke of Engl. Puritan according to Mr Dav. his opinion that limiteth all Ecclesiasticall jurisdiction unto a particular Congregation onely he should then have sayd that as the Pope hath no power over a Generall Councell so neither hath the Synod any authority over the Pope either to depose excommunicate or any way to censure him but might onely counsell and advise him c. he should as well have refuted the Protestants for giving too much power to the Synod as the Papists for giving too much power to the Pope Now this he hath not done but hath set down his minde in such manner that neither the Papists against whom he disputed nor the Protestants whose receyved opinion he seemed to maintaine could easily observe any difference in him from our common tenent VI. In another booke after this he acknowledgeth (d) Cas Consc l. 4. c. 29. q 9. th 23. that it belongeth unto Classes and Synods when any difficulty is to declare by common counsell and to decree who ought to be excommunicated Now to decree an excommunication is an act of power whereby judiciall sentences are determined and in all propriety of speech doth containe more in it then a bare counsell or admonition and therefore herein he doth apparantly give unto Synods more authority then onely to counsell and advise And thus D. Burges had reason to understand this speech of D. Am. which he alledgeth and approveth and agreeably thereunto professeth that God hath established the use of Ecclesiasticall Synods for Church affaires as well as the gathering of Churches (e) Rejoyn p. 206. D. A. did either acknowledge the authority of Synods in this sentence or els was too blame for deceyving his Reader with ambiguity of speech VII In his (f) Fresh suit ag Cerem p. 90.91 last booke which he wrote immediately before his death when he speakes of representative Churches though he dissalow that kinde of Synod or Convocation which is sometimes kept in England in respect of Hierarchicall Officers and in respect of their imposing humane ceremonies yet doth he not condemne the Synodall assemblies of Scotland before Perth nor the Reformed Churches of France which have their association and combination without any Hierarchy And yet it is undenyable most certaine that those Synods of Scotland and France have used Ecclesiasticall jurisdiction in censuring of notorious offendours and were not onely for counsell and advise as is further manifested hereafter Had he dealt plainly and answered his opposite fully he should have condemned the Assemblies of Scotland for that jurisdiction which according to Mr Dav. his opinion and that booke of Engl. Purit they unjustly usurped Yea further he doth justify those Synods for when as D. Burges (g) Rejoyn p. 206. had spoken of such Ecclesiasticall Synods as have jurisdiction and authority of censure as appeares by his opposing of them unto other Synods which the Separatists and Mr Iacob doe allow which have no power to controle but by way of brotherly admonition D. Am. in his reply unto that place confesseth that D. Burges did speak of (h) Fresh suit p. 183. right Ecclesiasticall Synods and for the other Synods of Mr Iacob the Separatists the same that Mr Dav. allowes he passeth away from them and sayth not a word in their defence which yet had bene most pertinent unto the question VIII As for those places in particular which Mr Dav. alledgeth out of D. Ames his Cases of Conscience for the (i) Cas cōsc l. 4. c. 24. q. 4. first of them though it be sayd there that the power of remooving scandals and excluding the wicked for the right thereof and in respect of the first act cannot be separated from a true Church because it flowes immediately necessarily from the essence thereof c. this is not against us for 1. When Synods judge the causes of particular Churches they doe not take away their power but onely restraine and correct the abuse of their power the authority of particular Churches is not separated from them but the corruption or fault that appeareth in the exercise of their authority They are still permitted to use their authority and judgement in censures elections c. when the Synod perceives that they doe not goe astray therein 2. Though there be a streame of authority flowing immediately from the prime Churches this hinders not but helps and furthers the authority of Synods unto which that power by delegation is immediately derived And therefore as there is a fountaine of authority springing out of a particular Congregation so there is a Sea of authority in the Synod where the waters of so many fountaines and the authority of so many Churches doth concurre and meet together As for that other place Cas Consc l. 4. c. 25. it is answered hereafter in the Allegation that is taken from D.
part deny the authority of particular Elderships as we see in the Brownists and therefore after private admonitions doe in a popular order referre the judgement even of lesser matters unto the publick examination and decision of the whole Church assembled together not permitting the same to the judgement of the Eldership Mr Baynes doth also impugne this practise For he speaking of the rule of Discipline Matt. 18. where Christ doth manifestly suppose the power of jurisdiction to be in many yet after some other observations touching the meaning of the word Church he further explaineth himself when he addeth these notes and sayth (a) Dioces tryall p. 80. Thirdly as Christ doth speak it of any ordinary particular Church indistinctly so he doth by the name of Church not understand essentially all the Congregation For then Christ should give not some but all the members of the Church to be governours of it Fourthly Christ speaketh it of such a Church to whom we may ordinarily and orderlie complaine now this we cannot to the whole multitude Fiftly this Church he speaketh of he doth presuppose it as the ordinarie executioner of all discipline and censure But the multitude have not this execution ordinarie as all but Morellius and such Democraticall spirits doe affirme And the reason ratifying the sentence of the Church doth shew that often the number of it is but small For where two or three are gathered together in my name c. whereas the Church or congregations essentiallie taken for teachers and people are incomparably great Againe shewing on the other side that Christ by the Church doth not meane the chief Pastour who is virtually as the whole Church and that the word Church doth ever signify a company and never is found to note out one person after other reasons he pleades from the example and practise in the old Testament saying (b) Ibid. p. 81. The Church in the old Testament never noteth the high Priest virtuallie but an assembly of Priests sitting together as judges in the causes of God Wherefore as Christ doth indistinctlie presuppose everie particular Church So he doth here onely presuppose the joynt authoritie and joynt execution of a representative Church a Presbyterie of Elders who were Pastors and Governours And thus he concludes from Mat. 18. that there is a representative Church of one particular Congregation as before from Act. 15. he acknowledged a representative Church in the Synod for many Churches VI. Whereas Mr Dav. alledgeth out of Mr Parker that the power Ecclesiasticall do the essentially and primarily reside in the Church it self as in its proper subject although this be no ground for the refutation of that power and jurisdiction belonging to Synods as I have shewed (c) P. 89.90 before yet even this ground also is denyed by Mr Baynes who goes not so farre as Mr Parker (d) Pol. Ecc. l. 3. c. 8. p. 28. c. touching the derivation of all Ecclesiasticall authority from a particular Church as from the fountaine but doth in some part oppose that opinion especially in respect of that influence of authority per intuitum viz. that which is in Ministers called immediately of Christ as the Apostles were yet in respect of the end and the whole is sayd to be from the Church mediately c. And therefore though Mr Parker was farre from the opinion of Mr Dav. yet was Mr Baynes farre further from it His judgement herein as being worthy the consideration of the Readers I have thought meet to set downe the more fully And first speaking by occasion of the power of jurisdiction in the Church he sayth (e) Dioc. tryal p. 69. Christ hath committed it originaliter exercitative to the representative Church that they might Aristocratically administer it And afterwards coming to intreat of the third maine question in his booke (f) Ibid. p. 98. Whether Christ did immediately commit ordinarie power Ecclesiasticall and the exercise of it to any one singular person or to a united multitude of Presbyters he there sets downe his judgment more largely in divers conclusions (g) P. 83.84 on this manner Conclus 3. Ordinarie power with the execution thereof was not given to the communitie of the Church or to the whole multitude of the faithfull so that they were the immediate and first receptacle receiving it from Christ and virtually deriving it to others This I set downe against the Divines of Constance our prime Divines as Luther and Melancthon and the Sorbonists who doe maintaine it at this day Yea this seemeth to have been Tertullians errour for in his booke depudicitia he maketh Christ to haue left all Christians with like power but the Church for her honour did dispose it as we see The proportion of a politick body and naturall deceived them while they will apply all that is in these to Christs mysticall body not remembring that analogon is not in omni simile for then should it be the same with the analogatum True it is all civill power is in the body politick the collections of subjects then in a King from them And all the power of hearing seeing they are in the whole man which doth produce them effectually though formally and instrumentally they are in the eare and eye But the reason of this is because these powers are naturall and what ever is naturall doth first agree to the communitie or totum and afterward to a particular person and part but all that is in this body cannot hold in Christs mysticall body In a politick body power is first in the communitie in the King from them but all Ecclesiasticall power is first in our King before any in the Church from him But to whom should he first commit this power but to his Queene Answ Considering this power is not any Lordly power but a power of doing service to the Church for Christ his sake therefore it is fit it should be committed to some persons and not to the whole communitie which are the Queen of Christ For it is not fit a King should commit power to his Queene to serve herself properly but to have persons who in regard of this relation should stand distinguished from her Secondly in naturall bodies the power of seeing is first immediately in the man from the man in the eye and particular members In the mysticall body the faith of a beleever is not first immediately in all then in the beleever but first of all and immediately in the personall beleever for whose good it serveth more properly then for the whole every man being to live by his owne faith The power of Priesthood was not first in the Church of Israel so derived to the Priest but immediately from Christ seated in Aaron and his sonnes Object Yea they were given the Church intuitu ejusdem tanquam finis totius Answ I but this is not enough that power may be sayd to be immediately received by the Church as the first
l. 4 c. 25. q. 5. th 26. using the like speech have expressely mentioned for whereas their words touching the power of the Church and the propriety thereof are these ut alienae fidei planè committi non possit that it may not altogether be committed to the trust of others he omitting this word planè which signifyes altogether utterly or quite and cleane doth hereby corrupt the testimony which he alledgeth For though the Church may not utterly or quite and cleane commit her power to the trust of others yet in some kinde and in some measure it may and ought to be done For the kindes D. Voetius gives instance in divers acts belonging to the calling of a Minister which may and ought to be performed by some certaine members thereof and the same is to be considered for divers other acts of like nature And for the measure so as he also notes that Christ the Bridegroome reserve the supreme authority unto himself which is then acknowledged by his people when they doe not receive nor follow the authority or sentence of any man or Officer of any particular Congregation or of any Synod further then they in their consciences finde it to agree with the sentence of Christ revealed in his word As the Lord himself by an immediate call committed power and authority unto the trust of his servants whose faithfulnes is thereupon commended 1. Tim. 1.11 12. 1. Cor. 9.17 Gal. 2.7 so doth the Church also both in the ordinary calling of men unto office and in the occasionall sending of them about particular workes and affaires of the Church Phil. 2.25 2. Cor. 8.19 23. 1. Cor. 16.3 especially in communicating their power unto them to give sentence in Synods IV. That D. Voetius doth allow the authority and jurisdiction of Synods we have many testimonies our of this very book of his which Mr D. alledgeth I. Though he shew that Ecclesiasticall power of judgement is first and immediately in particular Churches yet he notes withall (x) Desp caus Pa. l. 2. s 1. c. 5. p. 96. that this power arising thence is by a certaine fit proportion applyed unto many Churches united in some kingdome or kingdomes or in the whole world This is done in Nationall Generall Synods II. Speaking of a publick Reformation which he calles authoritative he shewes (y) Ibid. p. 62. how it being universall may be done either in an universall Synod or without a Synod Speaking of Reformation made by instruction exhortation or invitation he sayth it may be done of any one Preacher yea and in some sort of any one Christian but for the Reformation wherein there is an actuall change of publick worship he saith it is necessary that the help and consent of many and those not of one order doe concurre and that one or a few are not sufficient unlesse it fall out that the authority and parts of those many who are interested therein be devolved unto them Thus he alloweth the jurisdiction of Synods while he acknowledgeth that the authority of many may be derived and communicated unto a few which is the very thing wherein the jurisdiction of Synods doth consist III. He defends (z) P. 79. Luther appealing from the sentence of excommunication given out by Pope Leo the tenth unto a lawfull Generall Synod he allowes the like appeale made by the Arch-bishop of Colen and the appeale of the King of Navarre and the Prince of Conde the forme whereof was affixed or set up at Rome in all which the authority of Synods is acknowledged IV. He allowes (a) P. 85. the example of those Churches which determined matters by a publick and Nationall or Provinciall judgement Speaking of the Reformers of Religion he sayth (b) P. 169. Luther had the right of suffrage and used the same in the University of Wittebergh as one of the Professours in the Church as one of the Pastours in the neighbour-churches of Saxony as a member of them in the name and by commission from the Church of Witteberg and not further So did Zuinglius Farell Viret Calvin and all the rest A just patterne of the Classicall and Synodall jurisdiction exercised in the Reformed Churches in these countries at this day V. He avoucheth and maintaineth (c) P. 201. that a lawfull Synod or Church by their sentence and authority may and ought to depose Ministers that are Idolatrous Hereticall and the like An expresse testimony that Synods have not onely right of counsell and admonition but also of exercising Ecclesiasticall jurisdiction in the censuring of offenders He addeth there that the Westerne Churches ought to remove such Clerkes or keep them out from entring either by a common or each of them by their particular judgement either in a Synod or without a Synod VI. Even in this very page place that Mr D. alledgeth (d) P. 186. D. Voetius alledging the example of the Synod at Ierusalem Act. 15.3.4 22 23. to shew that Ecclesiasticall power is given to many in the Church doth thereby acknowledge the authority of Synods If he had thought they might onely counsell and admonish then had this place alledged bene insufficient to prove the thing propounded by him nor suitable to the other places alledged together in the same place viz. Matt. 18.17 2. Cor. 2.6 with 1. Cor. 5.4 which are to be understood of the jurisdiction and authority of the Church in censuring This power is also againe (e) P. 187. 189. poynted at by him in the same chapter Lastly to come from his words unto his practise Whereas this learned Minister of Christ was deputed and sent (f) Act. Sy. nod Nat. Dordr sess 2. with others unto the last famous Nationall Synod at Dort was reckoned among those Worthies whose praise is so great in the Gospell being the messengers of the Churches and the glory of Christ when as he there among the rest did exercise the authority of suffrage for the decision of divers controversies and gave sentence with others in the (g) Ibid. ses 138. censure and deposition of divers both Ministers and Elders it appeareth hereby that he did not thinke all Ecclesiasticall jurisdiction to be limited unto a particular Congregation If Synods might goe no further then to counsell and admonish then had D. Voetius with the rest bene an usurper of unlawfull power Besides this order of Classicall and Synodall assemblies together with their jurisdiction and authority in such sort as it was before and is still practised in these Reformed Churches was confirmed and established (h) Rerckēorden Nat. Syn. Dordr Art 22.52 in that same Nationall Synod where D. Voetius appeared as a member thereof and according to which he was bound to practise both while he was Minister at Heusden and since also at Vtrecht being not onely Professour in the University but also Pastour of the Church in the sayd city So that there is no cause to doubt but that his
a Bishop therefore the Monarchicall primacy of the Romane Bishop is of no divine right As he doth fully condemne the usurpation of one Bishop above another so by way of opposition he doth fully and plentifully avouch the authority of many meeting together in Synods not onely for counsell admonition but for jurisdiction in judging censuring of offendours After this in the prosequution of the second Question Bellarmine pleading for the Monarchy and jurisdiction of Peter because he in speciall was charged to feed the sheep of Christ and among other Pastorall acts noting this for one to judge controversies D. Whit. answers (l) De Pont. Rom. q. 2. c. 7. p. 229. What controversies Of religion But the other Apostles did that also as well as he and the Synods of Bishops and learned men can doe this even as we read that it hath often bene practised in the Churches for many ages before this principality of the Pope was brought into the Church Furthermore D. Whitaker useth this argument to prove a superiority of power in a company or assembly of the Apostles above one or two of them (m) Ibid. p. 260. The Apostles send Peter to Samaria therefore Peter was not the head of the Apostles but rather was in subjection unto their authority Act. 8.14 He sayth A sending doth alwayes and necessarily imply a subjection in him that is sent if he be sayd properly to be sent This manner of reasoning makes for the authority of Synods consisting of a company of Ministers or other Deputies of Churches orderly assembled whiles he argueth that a Colledge or company of the Apostles had superiority of power over some singular persons among them though considered apart they were all equall in power He sayth concerning Peter Iohn (n) P. 261. We read that both of them were sent by the Colledge of the Apostles from whence we doe justly conclude both that these two Apostles were equall that the authority of sending was in the Apostles He shewes also (o) P. 297 297. that the decree made in the Synod Act. 15. was not confirmed by the authority of Peter alone but by common consent of the Apostles the Church for the repressing of false Apostles c. In the examination of the fourth Question whereas Bellarmine would have a double errour to be observed one of those who teach that the Pope may be judged punished and deposed by the Emperour if he discharge not his office aright another of them that maintaine he may be judged and censured by a Synod of Bishops though not by a secular Prince D. Whitaker answereth (p) Ibid. qu. 4. p. 513 514. We acknowledge both of these but we say there is no errour here For the Bishop of Rome may be deposed both by the Emperour when there is cause and by a Synod of Bishops and that not onely Generall but Particular of that Province whereunto Calvine most truely affirmeth him to be subject and that he may be judged of it and those that perswade the Pope otherwise we affirme them to be flatterers parasites rebels to God the Emperour And many the like assertions he hath in the handling of that question wherein the jurisdiction of Synods is witnessed by him In the fift Question concerning Antichrist (q) Ibid. q. 5. p. 674 675. he notes it to be an evidence of Antichristian pride in the Pope that he is by the Jesuites affirmed to be above the Synod Proceeding to the sixt Question touching the errours of Popes (r) Qu. 6. p. 797.805.812 813. he avoucheth the jurisdiction of Synods by alledging many examples and instances wherein they exercised this power as in the condemning of Pope Honorius Gregory the 7th or Hildebrandus John the 23th Eugenius c. Touching the seventh Question about the Popes making of lawes to binde the conscience though D. Whitaker teach that it belongs to God alone to give lawes unto the conscience yet he sayth (ſ) Qu. 7. p. 853. The Church hath authority of making lawes concerning decency it is our duety to obey yet concerning the things themselves the conscience is alwayes free c. He addes Whereas the adversary saith that all true lawes have a coactive or constraining force if he so understand it that they constraine burden the conscience with respect unto the things themselves it is false for certainely even these also doe constraine after a sort to wit if we have respect unto the generall rule so that if there come contempt or offence or schisme the violation of them cannot be excused Againe he saith to like purpose (t) P. 867. Whereas Bellarm. sayth we can abide no lawes therein he doth egregiously slander for we allow much esteeme of lawes even Ecclesiasticall lawes do teach that they are to be obeyed do subject ourselves unto them but we will not that our consciences be bound or ensnared nor the liberty which Christ hath givē to be taken from us How the Church exerciseth this power of making lawes he explaineth (v) De Cōc q. 1. c. 3. p. 18. elswhere namely in Synods And seeing here he teacheth obedience and subjection unto them it is plaine that he allowes unto Synods a greater authority then onely of admonishing or counselling This he expresseth more plainly even in this Question also when he sayth (x) De Pont. Rom. q. 7. p. 849. It is lawfull for Synods both Generall Provinciall to make lawes and to ordaine certaine rites which belong unto good order and the outward policie of the Church and they are to be deposed which doe not keep the same but our consciences are not bound with those lawes except contempt scandall be added as was sayd before SECT XI His Allegation of Chamierus examined BEsides these Allegations set downe in his Apologeticall Reply there remaineth yet to be considered of us the testimony of Daniel Chamierus another learned man whom Mr Dav. had cited before any of these to wit in his letter which he sent to the Classis printed by W. B. saving (y) Book of compl p. 2. The power of every particular Church is chief in its owne particular matters or in things which are proper to it self as a Synod hath the chief power in things that are common to many Churches witnesse Chamiercont Bell. lib. 2. ANSVV. The quotation of this Testimony is imperfectly described so that men cannot finde the same by the direction he gives there being many second bookes in those 4 Tomes of that great work each of them contayning many chapters and none of them specifyed by him It seemes he took this testimony from Mr Parker who hath also imperfectly cited the same for though he mention not onely the second book but also pag. 193. yet is not that testimony there to be found But wheresoever it is he might have * See before pag. 92 93. found in Mr Parker sufficient answer and satisfaction
Elders and Shepherds of the Church in Ierusalem did undertake the care and exercise with others authority in judging the cause of the Church of Antioch It is against sense against nature against Scripture but that the members of the body should have care one for another 1. Cor. 12.25 c. IV. The use of Classes and Synods for counsell and admonition is allowed by my opposites and yet the care and labour therein for travelling to meet in such assemblies for deliberation for disputing for convincing such as they admonish and their counsell given unto Churches for the rejecting of Hereticks and other obstinate offendours more or lesse is as great in effect as if they should give definitive sentence therein As little distraction ariseth from one work as from the other To counsell a Church to excommunicate a sinner is as great a burden and labour for a Synod as if they should pronounce the sentence themselves V. It doth least of all become Mr Canne to plead and reason on this manner If nature have ordained one to one as he argueth out of Aristotle though in his quotation he forgat to tell where then must Mr Canne be a man against nature above many other in transgressing the law and ordinance of nature How durst he take the Pastorall charge of a Church upon him and this alone without assistance of an Eldership and yet in the meane time undertake the care and charge of divers other trades as of a Printers work-house in one place of a Brandery or Aquavitae shop in another place and specially of an Alchymists laboratory in another place Is this paragon of the Separation a fit man to be an Advocate or Patron of the Churches to write a booke and intitle it the Churches plea whereas if his example were followed it would bring confusion upon all Churches and on all the Ministers thereof What Pluralist or Non-resident is there that will not thinke he hath some colour to justify himself from this practise of Mr Canne REAS. III. Is it a like thing that the Classicall power should be of Gods approving and yet he never mention it in his word This argument the Hierarchy use against Popish Offices and the Reformists against theirs Now let the discreet Reader judge if it proove not the point in hand as well Here I may not omit Zwinglius his speech speaking of Synods (p) Zwingl Art 8. expl Wee willingly beleeve sayth hee that you are a representative Church for a true Church you are not But I pray you shew us whence you fetch this name Who hath given you this name who hath given you power to make Canons impose things on mens shoulders grieve their consciences c. ANSVV. I. This Reason is in substance the same with his fift Argument before and therefore idly repeated The grounds of Classicall power are shewed (q) Chap. 2. 3. 4. before from the Scriptures and the cavills of Mr Canne against the same refuted II. Note his errour of speech in distinguishing the Hierarchy from Popish Offices by opposing them one against the other whereas according to the common acception of the word the Hierarchy doth consist in the Popish offices and the corruption of offices which he intends is but a fragment thereof and therefore ought not to carry the name rather then the whole when both are spoken of together Otherwise in proper speech the true Hierarchy imports the lawfull offices and government prescribed in the Scriptures III. That which he alledgeth out of Zwinglius touching a representative Church is to be understood of the Romish Church and of the Popish government for against them did Zwinglius then write and against them there was just cause to complaine so as he did IV. If any thinke that by representative Churches he meant all Synods whatsoever that exercise Ecclesiasticall authority in the judging of causes then against the testimony of Zwinglius we oppose the testimony of all ages and of the learned Writers therein old and new Papists and Protestants that generally are against him Mr Parker (r) Pol. Ecc. l. 3. c. 26. p. 368 369. sayth well All ages have called the Synod a representative Church beside many other witnesses he alledgeth D. Whitaker arguing thus against the Papists (f) De Cōc qu. 5. c. 3. p. 169. The Church is represented in the Synod therefore if the Church be above Peter then is the Synod also Mr Parker argues further Except the Synod did consist of the Deputies of Churches Synods could not represent the Churches and having there brought many testimonies of Scripture to shew the power of Churches in sending their Deputies or Delegates he concludes in the words of D. Whitaker (t) Qu. 3. c. 3. p. 103. Whosoever is sent of the Church he represents the person of the Church But touching the judgment of Zwinglius more hereafter when he is againe alledged by Mr Canne REAS. IV. (v) Church plea p. 76. Whosoever shall deny our aforesayd assertion must of necessity hold two distinct formes of Church-government one wherein particular Congregations doe in and of themselves exercise all Gods ordinances the other where they stand under another Ecclesiasticall authority out of themselves Now to hold this is directly all one as to hold two wayes to heaven distinct and opposite in themselves which is very scandalous in Religion and that which cannot stand with truth ANSVV. I. Whatsoever Mr Canne here affirmeth is but his bare assertion without Scripture or other proof to confirme his reason But Mr Can. is not yet come to such credit with us that his ipse dixit his bare word may goe for currant II. It is false which he sayth of holding two distinct formes of Church-government c. The particular Congregations here in these Reformed Churches doe in and of themselves exercise all Gods ordinances and yet withall stand under another Ecclesiasticall authority out of themselves Synodall authority being one of Gods ordinances Though in regard of the locall and personall presence of all the members of the Church this authority is exercised out of themselves yet in regard of their confederation and combination with neighbour Churches and in regard of their Deputies Ministers and Elders or others that have place and suffrage in these Synods this authority is exercised in and of themselves And though here be another act of authority yet is there but one distinct forme of government III. It is as false which he sayth of holding two wayes to heaven and this not onely in respect of these Reformed Churches among themselves having the same government both by Elderships at home and by Synods abroad but also in respect of divers Churches having different formes of government The Church of England and of these Countries though they have a different order of Church-government yet holding together the same fundamentall trueths of the Gospell◠they both doe hold but one way to heaven and so doe both mutually
Virell neither of them can be justly alledged for his witnesses in this cause For Viret he is (k) Beza in vita Calv. Calv. Epist 25 39.54 .c recorded to have bene a speciall assistant unto Calvine in the work of the Lord for the settling of that forme of Discipline by which the power of an Ecclesiasticall Judicatorie over divers particular Congregations was established at Geneva That weed of Ecclesiasticall government by Classes and Synods as Mr Canne here (l) Ch. pl. p. 94. calles it was planted by the hand of Viret as well as of Calvine And then what reason is there to judge but that Viret did esteeme it a plant of the heavenly Father not to be rooted out of the gardē of his Church seeing he joyned with him in that work For Virell he writes touching the outward calling of Ministers in the (m) Groūds of Relig. b. 3. c. 1. p. 2. 7 708 edit 12. place alledged that it is the lawfull choyse of a visible Church met together in the name of Christ that there be three things required thereunto first that there be a search and tryall both of the conversation and learning of him that is to be chosen c. Another is this that men come not to it by any corruptiō of gifts but that it be free so as they that have the power to chose should have onely the glory of God and the edification of his Church before their eyes Thirdly that he which is chosen have a Church appointed unto him for the execution of his office whose duety it is to looke unto it diligently carefully And more then this he saith not that can with any colour be thought to looke towards this cōtroversy And in all this what one word hath he against the authority of Synods Nay it is the work of Classes and Synods to see that all things here required be accordingly performed in particular Churches and if any of these be omitted to correct and reforme the same Bullinger next alledged though he say that the Church hath power to elect ordaine fit Ministers yet he was not of Mr Cannes minde to thinke that the Church looseth her right and is bereaved of her due power when it is not exercised by herself alone or in that popular way which he requireth for even in the place (n) Decad. 5. Ser. 4. which Mr Canne hath cited he saith It skilleth not much whether fit Ministers be ordained by grave men chosen by the Church or by the whole Church itself and that either by votes or by lots or in any other convenient and holy manner For godlinesse doth not contend about these things so that all be done holily and according to order And afterwards againe he speakes to the same purpose It is well knowne that true Churches have the right of ordaining Pastours whether it be done by the votes of the whole Church or by the lawfull judgement of them that be chosen by the Church It appeares by these the following words that he alludes unto the practise of the Helvetian Churches concerning which we are to make further mention (o) Sect. 7. hereafter when we come to speak of their Confession Touching the Ecclesiasticall power of Synods Bullinger declares his judgement also in this same booke when (p) Decad. 5. Ser. 1. speaking of the power of the Church in judging of doctrines he gives instance in the gathering of a Synod which saith he the Church of God doth according to the power receyved from the Lord even as we read in the Actes of the Apostles that the Apostles of the Lord have done c. Againe he (q) Decad. 5. Serm. 10. cites and approves the decree of Justinian the Emperour for the yearely celebrating of Synods where matters arising might be examined and by due correction healed He urgeth this decree against the Bishops and warnes the Magistrates to take heed they doe not connive at the others negligence to the destruction of the whole Church and of all the Ministers of Christ. Behold here the difference betwixt Bullinger and Mr Canne that which the one holds to be the soveraigne remedy to preserve the safety of Churches of the ministery the other rejects as an unprofitable weed and that which tends to the undoing and (r) Ch. pl. p. 74. spoyling of Churches Danaeus his testimony is likewise unjustly alledged against us seeing he speakes not in the palce mentioned of the point in controversy betwixt us viz. the authority of Classes Synods or the totall excluding of the same in those things which belong unto elections Onely he doth there (ſ) In. 1. Tim. 5.22 reproove the grosse errour of those that in regard of such popular circumstances as Mr Canne seemes most to plead for doe bring as he saith a very great confusion into the Church by asscribing unto the people more then is due unto them while he shewes that the electing and presenting of the person that is to be called unto any Ecclesiasticall office whereby he understands the first taking notice of him the examining of his life doctrine and the publishing or propounding of him unto the whole Church that this belongs unto the Presbytery and that the approving and accepting of the person so examined and propounded doth belong unto the people they also having a convenient time allowed unto them that if there be just cause they may testify their dislike and bring in their exceptions against him This is the course there described and maintained by Danaeus and the same with that which is practised in our Church And thus the Witnesses produced against us doe still declare their consent with us As for the authority of Synods and the divine right by which it is due unto them Danaeus gives his verdict when in the exposition of the fourth commandement having spoken of the jurisdiction and power of the Church he saith (r) Ethic. Christ Lib. 2. cap. 10. Here comes in the Question concerning Synods which if they be right and keep themselves within their owne bounds their authority is ordained by this Commandement Gualter in the (v) Homil. in Act. 13.2 first place alledged having spoken of the due suffrages or voices of the Church in elections to prevent such a construction as Mr Canne seemes to make of his words addes presently This place doth clearly teach that some parts are committed to the Church in this businesse And againe he saith there that the election of Ministers doth in some part belong to the Church c. He doth not therefore exclude that part which herein we asscribe unto the Classis by proceeding with their advise and consent In the other (x) Ibid. in cap. 14.23 place for Mr Cannes marginall quotation 13.22 seemes to be misprinted he saith that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood not onely the gathering of voices but also imposition of hands and in his opinion the latter acception
on 1. Cor. 5.5 doth thus interpret the words Let such a one be delivered to Satan to wit by the Church or by the Pastours and Elders of the Church which are the mouth of the Church For by these the Church speaketh and dealeth Without this order there would be confusion if in a publick action every one might speake and deale which undoubtedly the Apostle would not bring in This we grant and it is not against us but against the confused practise of the Brownists But for the poynt in hand that Classes and Synods have power to judge of the actions of particular Congregations Paraeus is a plaine witnesse for us in (d) Colleg. Theol. Decur Coll. 9. Disp 8. Auccar 1. Co. 10. Disp 22. th 1-10 Disp 24. th 9. other of his writings And againe speaking of a lawfull Synod and the authority thereof in deciding of controversies in the Church he saith that therein (e) Eirenic cap. 5. men renowmed in regard of their learning understanding and piety whether they be of the Laity or Clergy have not onely a voice of delibertion and counsell but also of judgement and power of defining And hereunto accordes his (f) Act. Sym. Nar. Dordr Ses 98. Epistle written unto the Nationall Synod holden last at Dort wherein excusing his absence that he could not come in respect of his age as he much desired yet he shewes his approbation of such a meeting as being the ordinary medicine for healing the wounds of the Church and rejoyceth greatly in the spirit for the benefit exspected from that Synod which judged censured the errours of particular men in divers Churches What reason then had Mr Canne thus to abuse the words of Paraeus against his meaning and publick profession Keckerman also agreeth with the former witnesses touching the poynt in controversy For in the book alledged by Mr Canne when as the parts of the government of the Church are there described he shewes that (g) System Theo. l. 3. c. 6. p. 401.402 the convocation of Synods belongeth unto Ecclesiasticall jurisdiction and is contained under the same Hemmingius though more sound and moderate then other Lutheranes yet being a disciple and follower of Melancthon there was no reason why he should not have bene joyned with his Master in the foregoing ranke of Testimonies if Mr Canne had either knowne his Authour or regarded the order which he had set downe to himself But for his judgement touching the jurisdiction of Synods he hath witnessed his consent with the Writers mentioned both in this the former Section and testifyed against Mr Canne in this cause For speaking of that part of Ecclesiasticall Discipline unto which he referres the deposition and excommunication of Ministers he commends the order of the ancient Church where he saith (h) Enchir. Theo. Clas 3. c. 11. the execution of this discipline was chiefly committed to the Bishops who therefore sometimes twise sometimes oftner in the yeare called Provinciall Synods where the matter was handled not by the censure of one Bishop but by the sentence of the whole Clergy assembled Tossanus mentioned in the next place hath plainely declared himself to be of the same minde with us in allowing Synodall and Classicall assemblies to judge determine the causes of particular Churches and persons He (i) Pastor Evang. p. 61 edit 1603. maintaines against Thyraeus that which he had formerly written in these words In controversies of religion we appeale from Luther and from the censures and judgements of private men unto the judgement of the Catholick Church and of a Synod He proves this to be sound and orthodoxe from the Apostles referring the decision of the controversie concerning Iustification and the Ceremonies of the Law unto the Councell at Ierusalem Act. 15. Speaking of somewhat that was wanting in most of the German Churches about the ordaining of Ministers he saith that (k) P. 40. godly Pastours and Overseers doe dayly bewaile the scarsitie of faithfull labourers and that the Presbyteries and well ordered Ecclesiasticall Senates doe indeavour that both in Synods and yearely visitations and in Classicall meetings the failings of Ministers may be amended according to their power In which words he hath reference unto the practise of the Churches in the Palatinate concerning which we are to speake (l) Sect. 7. hereafter where he joyned with them in the exercise of the sayd government being (m) D. Toss Vita p. 38. at Neustadt a moderator of the Ecclesiasticall counsels of the Consistory and sometime also President of a Synod and afterwards at Heidelberg (n) Ib. P. 44. a member of the Ecclesiasticall Senate How unjustly therefore untruely hath Mr Canne dealt with Tossanus and his readers in reckoning him among those who as he saith (o) Ch. pl. p. 83. have condemned for an errour untrueth that position touching particular Congregations standing under other Ecclesiasticall authoritie out of themselves As for Polanus to grant Mr Canne that he was of the same minde with the former Authours touching the Churches power in excommunicating though so much can hardly be manifested out of the (p) Synt. Theol. l. 7. c. 18. place alledged yet what is that to our question The Churches power in excommuncating doth not exclude the authority of Synods in judging of a particular Congregation Polanus speaking of Synods expressely confesseth that (q) Ib. c. 14 the liberty or power of those Ecclesiasticall assemblies is a right given of God unto his Church c. that An Ecclesiasticall Synod is a publick assemblie of godly men lawfully sent and gathered together from divers Churches also of divers Provinces that they may handle and determine according to the power that is granted unto them of God touching holy affaires c. He alledgeth sundry Scriptures and examples of the Ancient Churches for declaration hereof And againe in the same place he notes it for a condition of a lawfull Synod that those which are chosen and deputed of the Churches may have a deliberative or consulting and also a deciding voyce or giving of sentence c. When he requires another condition of a lawfull Synod that every one may have free accesse and recesse yet he addes this withall that whosoever is convicted of heresy or any crime and remaineth obstinate should undergoe Ecclesiasticall censure that is deposition from his Ecclesiasticall office or Suspension or Excommunication And to like purpose he writes in (r) Ib. c. 16. Syllo Thes Theol. par 1 de Concil other places This being the judgement of Polanus touching the authority of Synods how uncircumspect was W. Best his abettour to call for a Iurie of such Divines as have given such pregnant sentence and so peremptory verdict against them Hyperius next alledged though he deny not the power of particular Congregations yet in his writings it is evident that he holdes the power of Synods consisting of the Deputies of many Churches to be a
controversy have long since professed unto them how much I have disliked their opinions in this poynt Secondly though these witnesses have testifyed their particular judgement yet did they never deny but that they differed herein from many other godly Ministers in England which desired a reformatiō of the Church as well as they When as I expostulated with D. Ames long since touching the publishing of that treatise of English Puritanisme and complayned of wrong done unto many silenced Ministers who did not hold such opinions as are contained in that booke his excuse was that they did not assirme those to be the opinions of all but onely of the Rigidest sort of those that are called Puritanes and that so much was specifyed in the Title of that book And againe in the preface of that book those opinions are sayd to be the worst that the worst of them hold and the persons that doe hold those peculiar opinions are there againe distinguished from others by the title and name of Rigid Presbyterians Now though these expressions be not without some offence yet from hence it may appeare that the Authors and Publishers thereof were farre from that slanderous disposition of Mr Canne in charging those of different opinion to have changed and altered their judgement when as he saith (h) Chu pl. p. 86. Time was when Mr Paget did esteeme them to be a multitude of godly and learned Ministers and was or at least made shew he was of their judgement and practise An unconscionable insinuation against me And afterwards againe he saith (i) Ib. p. 88. Mr Paget hath left the way of Non-conformitie yea and shewes himself to it a great adversary c. A grosse slander Whereas Mr Canne saith further touching the Protestation of K. Supremacic that this booke was (k) P. 23. set out under the name of all the unconformable Ministers in the Realme this is a notable falshood for neither is the word All used in the title of that Protestation made in the name of afflicted Ministers indefinitely neither can it ever be proved that all those Ministers did ever consent unto that opinion there specifyed and alledged by him viz. We confine and binde all Ecclesiasticall power within the limits onely of one particular Congregation c. Thirdly as for Mr Bradshaw that wrote the forenamed Protestation that book of English Puritanisme if he were such an one as Mr Canne reports him to be now after his death then were his testimony and his writing the lesse to be regarded For he saith of him that (l) Necess of Separ p. 217. his proofes are alwayes beggerly I sayes or Ifs and may be soes and doth not in all his writing either directly or by sound consequence from the Scripture confirme any one thing whereof he speaketh He accuseth him there also of great hypocrisy in pleading for many evills of which his judgement was well knowne to be wholy otherwise And in the same place upon an if and a may be so which he had immediately condemned in others upon a report which he judgeth probable enough he compares him to Baalams Asse c. What meant Mr Canne to alledge such witnesses against me whom he himselfe though indeed very unworthily hath so described as if they were not worthy to have any credit given unto them Touching D. Ames his judgement in this controversy somewhat differently expressed in his severall writings I have spoken at large (m) P. 106-111 before in answer to Mr Dav. his Allegations As for Mr Hooker his argument (n) Ch. pl. p. 88. annexed to his Testimony is of no force against us seeing he concludes beside the question which was not of every particular Church but of such as stood already in combination with a Classis Concerning the Churches in New-England Mr Canne saith (o) Ib. P. 23. This may not be forgotten Whereas there are many hundreds of our Country-men in New-England they have not erected there any Classicall Government but every particular Church exerciseth her owne I say within herself wholy which is a sure argument to proove that the foreward professours in England approove not of this kinde of government here pleaded for although he would feigne have his Reader to thinke so Hereunto I answer 1. What the Government of the Churches in New-England is and whether they refuse the help of Classes and Synods for the judgement and determination of their controversies according to the order of Reformed Churches here in Europe I know not neither can I receive the testimony of Mr Canne his bare word for a sufficient evidence herein without some more authentick witnesse Divers bookes have bene published touching the nature of that soyle the fruits of the countrie the manners of the wilde people but touching the Ecclesiasticall government and discipline there practised I have as yet seene no monument thereof It is probable enough that those Separatists which had bene of Mr Robinsons company here at Leyden in their plantation would observe their old order as neere as they could and for some particular persons beside I have heard of their inclination that way but that there should be a generall agreement resolution against Classicall Combinations I heare not and ought therefore to suspend my judgement for the present touching their practise 11. Suppose every particular Congregation in New-England were independent and subject to no other Ecclesiasticall government out of itselfe yet is this no sure argument to prove that the forward professours in England as Mr Canne calles them are generally of the same opinion also seeing these in England may be ignorant of that which is done so farre of Yea so farre as I can heare even such as have bene diligent to enquire cannot yet get any certaine information what order of government is resolved upon in New-England As for Mr Bates I can say nothing touching his assent or dissent in this poynt seeing I have not seene his writing alledged against us For the rest they are all notably abused For the Authour of the Reply unto D. Downame though he affirme that the administration of all Church-matters at first was in every Congregation the right in the Church the execution in the Presbyterie thereof this doth neither exclude the Classis in censuring of the Presbyterie if they abuse their power nor hinder the Presbyterie from seeking the help of the Classis in the exercise of their power in matters of doubt and difficultie The testimonies out of the Centuries D. Whitgift Thomas Bell there (p) Repl. par 2. l. 2. p. 104 alledged by the Replyer are answered already in the severall places which Mr Canne hath assigned unto them in his writing where it hath bene shewed that in this controversie they are impertinent doe not proove any thing against us Besides Mr Canne had the lesse cause to alledge this place in the foresaid Reply seeing the Authour in the very next page doth approve
inferreth from hence this common law that other members of the Church which have no Ecclesiasticall office are to be subject to this government and ought to advance the same according to their power c. it is thereby evident that he could not like the course of W. B. or any such other schisming from the Church for this cause and complayning that they were not a free people if they were subject to Classes and Synods Mr Udall in the Demonstration of Discipline pag. 24 25. in that edition thereof which I have hath no such matter as is alledged before out of that treatise of English Puritanisme against the authority of Classes and Synods neither is it to be found in any part of that Demonstration that Christ hath not subjected any Congregation unto any other superiour Ecclesiasticall jurisdiction then unto that which is within itself c. And therefore it is untruely affirmed of Mr Canne that there is nothing there sayd but Mr Vdall with others above mentioned hath sayd the like On the contrary in that writing asscribed to Mr Vdall there be sundry testimonies shewing the authority of Synods to judge the causes of particular Congregations As it was (m) P. 204. before noted out of D. Fulke that there is a double authority of the Pastour one with the severall Congregation in which he is Pastour the other with the whole Synod or Assemblie whereof he is a member and both these authorities sufficiently authorized in the Scriptures so saith Mr Vdall to like purpose (n) Demōst of Discip c. 1. The word of God hath described sufficient ministers ministeries for doctrine exhortation overseeing distributing and ordering of every particular Church or generall Synod And againe he saith of Bishops or Pastours that (o) Ib. c. 10 they are of equall authority in their severall charges and in the generall government of the Church And in the same chapter he alledgeth the decrees of divers * 2. Concil Carth. tom 1. c. 10. 3 Conc. tom 1. cap. ◠Councels shewing how the causes of one Church or Congregation were judged by many Bishops of other Congregations meeting together In speciall when some (p) Demōst of Disc c. 14 objected that there would be so many Elderships so many divers fashions seeing one may not meddle with another Hereunto he answers The Government desired is uniforme for every Church and admitteth no change no not in outward ceremonies without a Synod of the choyce men of severall Elderships Hereby he plainely declares his meaning what he judged concerning the power of Synods for alterations to be made in particular Churches The Agreement of the English Church at Franckford in Queene Maries dayes is also alledged as a proofe of the Non-conformists dissenting from me whereunto I answer I. Those three Articles of their Discipline objected the one that the Ministers and Seniours severally and joyntly shall have no authority to make any manner of Decrees or Ordinances to binde the Congregation or any member thereof But shall execute such ordinances as shall be made by the Congregation and to them delivered Another that none shall be excommunicated untill the matter be first heard by the whole Church And further that Ministers and Seniours and every of them be subject to Ecclesiasticall discipline as other priváe members of the Church be these doe not at all concerne the question betwixt us For these things being granted it doth not follow that then the authority of Synods is overthrowne that they may not judge of any ordinances made in such a Congregation or that such a Church where these Articles are agreed upon hath thereby denyed and condemned such a Classicall government as we submit ourselves unto II. These Articles of their Discipline are not rightly and plainly but darkly and confusedly cited In the quotation of the first the page 115. is put for pag. 125. The two next are alledged without any quotation at all either of page or number of Article specifyed in the booke and both are joined together as if they were but one Article And in the second Article there is omitted that disjunction which affords an exception touching the strict observation thereof For whereas Mr Canne alledgeth it simply thus None shall be excommunicated untill the matter be heard by the whole Church the (q) Disc of troubl at Frankf p. 129. booke itself admitteth the liberty of a different practise by adding this clause or by such as it shall specially appoynt thereunto This falsification is so much the greater in that Mr Horne objecting against this Article and arguing that thereby (r) P. 163 164. the authority of the Pastour and Seniors is all wiped away for every thing is referred to the confused multitude of the Congregation Mr Whithead in the same booke answereth him on this manner Where he saith all things is referred to the confused multitude it is manifestly false For it is alwayes added by such as the Congregation shall appoint thereto as it is also in the 54 Article added in plaine words Let the Reader observe this deceitfull allegation both against the expresse words of the Article against the plaine explicatiō thereof by Mr Whit. in the name of that English Church at Frankford Whereas Mr Canne (ſ) Chu pl. p. 36. objecteth further from Art 26. 67. that in some cases the forenamed English Church agreed that appeales should be made unto the body of the Congregation I answer that in such cases as are there specifyed If the Ministers and Seniours which have authority to heare determine c. as it is elswhere specifyed though not in this Article be suspected or found to be parties that then they had reason to appeale rather to the body of the Congregation then that parties should be suffered to be judges in their owne cause And no marvell considering what I have noted (t) P. 121-125 before touching the state of that Church where the Reader may see a further answer unto these objections But then he askes me what I say to this and hopes I will not say that they were Brownists I answer His hope is right in this poynt I may not say they were Brownists nor their practise the same with the Brownists 1. Because they made this agreement through necessity when they wanted a Classis whereas the Brownists wilfully oppugne and refuse Classicall combinations 2. Because the Brownists deny authority of judgement unto Ministers and Elders in such cases where they are no parties which this (v) Art 59.63 Church at Frankford did not 3. Because the English Church at Frankford did not teach the doctrine of Separation as the Brownists doe but when they could not obtaine the reformation desired did (x) Disc of troub Frākford p. 187-191 still hold one another brethren in the Lord though greeved for the defects among them But it is wonder that Mr Canne is not ashamed to alledge the example of this English Church
answer the testimonies produced by Aërius and wonders that such a Divine that tooke upon him to refute all Heretickes did not see his owne foule errour Yea it is further t Soc. Hist Eccl. l. 6. c. 11.13 recorded of Epiphanius that he disorderly intruded himself into the charge of Chrysostome contrary to the Ecclesiasticall Canons observed in those times by celebrating the Lords supper ordaining a Deacon in the Church at Constantinople And thus we see Mr Cannes witnesses are in extremity opposite unto himself Another of his witnesses is Ierome from whom he alledgeth that v Jer. ad Gal. q. 10. In every Congregation there ought to be a Senate or assembly of Elders To this I answer I. This is nothing against the authority of Synods The Reformed Churches have in every Congregation such a Senate of Elders and yet this hinders not but that they have ought to have Classes Synods also both for direction and correction of Elderships and for decision of the controversies arising in particular Churches II. Though every Congregation ought to have a Senate of Elders yet Ierome doth not avouch so much in the place alledged His words are falsifyed for in the place which they misquote ad Gal. instead of ad Alg. the words of Jerome are these x Ad Algas qu. 10. How great the traditions of the Pharisees are which at this day they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what old wives fables I cannot expresse For neither doth the greatnes of the booke permit and many of them are so filthy that I blush to tell And yet saith he I will tell one of them to the ignominy of that envyous nation They have Rulers in their Synagogues of their wisest men deputed unto a filthy work c. What this filthy work was though Jerome expresse it yet I thinke it shame to publish And this which he saith in detestation of the Jewes without approbation of their order is all that he there saith for an assembly of Elders So vaine and insufficient are the Allegations of Mr Canne III. That Hierome allowed the authority of Synods above particular Churches it may appeare by that he sayth y Ad Euagriu ep 85. Si authoritas quaeritur orbis major est urbe If we seek for authority greater is the world then the city that is as D. Whitaker expounds the same the Churches dispersed through the world he sayth z De Pont. Rom. qu. ◠p. 9◠99. All the authority of the Church of Rome is not so great as is the authority of all Churches every where And thereby he acknowledgeth the authority of Synods arising from the deputation of many Churches to be greater then the single authority of any one particular Church Besides whereas Damasus Bishop of Rome was a zealous opposite to the Arian Macedonian and other heresies and in divers Synods furthered the censure and condemnation of such as persisted in those errours and wrote divers Synodicall Epistles which witnesse the exercise of that authority by Synods Hierome a Ad Gerontiam confesseth that in the writing of those Synodall letters he did assist and help Damasus which he could not with good conscience have done unlesse he had allowed the authority of Synods Lastly if Hierome wrote that in every particular Congregation there ought to be a Senate or assembly of Elders then is Mr Canne and his Congregation condemned by Hierome because they have now for many yeares had no Senate nor assembly of Elders to governe them Mr Canne being sole governour of them without an Eldership In the next place touching this assembly of Elders he addes that The power of choosing them is in the people And for this he alledgeth three Authours together b Ad Rust Hil. ad Cōst August Cyr. in Ioh. 20.21 Hierome Hilarie Cyrill I answer For Hierome ad Rusticum there is nothing at all spoken touching the matter but he is falsely alledged For Hilary I. He is also falsely alledged he sayth nothing touching the Senate or assembly of Elders of which Mr C. speakes II. Though he entreat Constantius the Arian Emperour who had banished many worthy Bishops that he would permit the people to heare those Teachers and Ministers of the Sacraments whom they would whom they thought good and whom they had chosen that they might offer up prayers for his safety and felicity yet doth he not hereby prejudice the authority and jurisdiction of Synods This hinders not but that Synods might censure and judge of the elections made by the people and of other controversies of particular Churches III. Hilary also c Cent. Magdeb. Cent. 4. c. 10 col 1134 1135. wrote a peculiar booke touching Synods exstant among his workes which he had translated out of Greek into Latine wherein the Acts and decrees of divers Synods that censured and condemned the Arian heresy are recorded Had he thought with my opposites that this jurisdiction of Synods had bene an usurped and unlawfull power he ought not to have given so much approbation of them in alledging their authority for defense of his opinion without some testification against their power Besides what colour of reason hath Mr C. to shew that Hilarius should vary from the judgement of Orthodox Bishops who in that age d Ib. Cent. 4. c. 7. col 519. 528 c. ordinarily used to meet together in Synods for the exercise of Ecclesiasticall jurisdiction For Cyrill in Ioh. 20.21 whom he also brings to prove that the Senate or assembly of Elders ought to be chosen by the people he is in like manner abused and falsely alledged by him For I. Cyrill upon those words of Christ As the Father hath sent me so send I you sayth that Christ in those words ordained the Teachers of the world and Ministers of the divine mysteries c. That therefore Paul is true saying No man takes this honour unto himself c. Heb. 5. c. He shewes how Christ called his Disciples but hath not a word neither touching an assembly of Elders nor of their choosing by the people Such falshood and forgery there is in the Allegations of Mr C. And yet if he had spoken as much as is here pretended it had bene no empeachment unto the authority of Synods as was shewed before II. That this Cyrill Bishop of Alexandria did acknowledge the use of Synods not onely for counsell and admonition but for censure and judgement of causes it appeareth evidently by his practise while in the e Euagr. Hist Eccl. l. 1. c. 4. Synod holden at Ephesus in the time of Theodosius he being a principall member of that Synod did together with others give sentence against Nestorius and deposed him from his office for his obstinacy in refusing to appeare before them and for his heresy whereof he had bene convicted The next witnesse abused by him is Ambrose who is alledged to shew what the Senate or assembly of Elders is to doe viz.
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
man of sinne With these testimonies of ancient Fathers Mr Canne alledgeth for his opinion that some Councels have granted so much and Christian Emperours by their Lawes confirmed it Two of these viz. the Councell of Nice Constantinople he alledgeth at large and specifyes no Canon which he intendeth for this purpose And as for the 3d Councell of Carthage whereat Augustine was present I have shewed * Pa. 223. before that it makes directly for us That 22th Canon which he alledgeth viz. (a) Magdeb. Cent. 4. c. 9. col 868. that no Clerk be or dained without examination by Bishops and testimony of the people empeacheth not the authority of Classes and Synods but confirmeth the order established by them And that Christian Emperours have by their lawes confirmed the authority of Synods it is plaine and undenyable The (b) Sulp. Se. v S. Hist l. 2 Councell of Nice that condemned Arius was authorised by Constantine the Great The (c) Sulp. S. Hist conâ—in ex Sleyd p. 162. Councell of Constantinople that condemned Macedonius was authorised by the Emperour Theodosius the Elder The (d) P. 164. Councell of Ephesus that condemned Nestorius was authorised by Theodosius the younger The (e) P. 170. Councell of Chalcedon that condemned Eutyches was authorised by the Emperour Martianus And as it was in these first Generall Councels so may it be observed in many other Instead of the rest let the (f) Codex Canon Ecc. Univ. edit Christ Just book of Canons suffice confirmed by Iustinian the Emperour there being contained in that book many Canons which ordaine that the causes of particular Churches should be (g) Can. 5 80 83 85. judged by Synods and so decided by another superiour Ecclesiasticall authority out of themselves At the end of these Canons there is added the sanction or decree of Iustinian (h) Novella consti Just Imper. 131. by which he doth not onely allow them and give force of lawes unto them but with an excessive farre greater honour then is due unto them would have the foure Oecumenicall Councels to be receaved even as the holy Scriptures Now though he offended greatly in this his esteeme of them yet this may serve to shew what little reason Mr Canne had to alledge the decrees of Councels for his opinion SECT VII Touching the Testimonies of Reformed Churches FRom ancient times they come back to the later times of Reformation and say (a) Ch. pl. p. 91. Touching Reformed Churches if we may take the Confession of their faith for testimony then surely we have their consent also with us The Churches consenting with them as they vainely imagine are these according to their order in alledging of them The Bohemian Churches Churches under the Palsgrave the Helvetian Churches the French Churches Churches of the Auspurge Confession of the Low-countries of Nasovia But the trueth is both these and other Reformed Churches doe condemne my oppisites in allowing of Synods to judge the causes of particular Congregations The Confession of the Bohemian Churches say they hath these words (b) Harm Conf. c. 14. The keyes that is Ecclesiasticall Government are given in trust and granted to the Pastours and to each severall Ecclesiasticall society that is ordinary Congregation whether they be small or great I answer I. This testimony is clipped by Mr Canne who leaves out the words of order which shew their opinion touching the originall and derivation of this power The words of this Bohemian Confession are that the keyes of the Lord or this administration and power of the keyes is granted and delivered first unto the Governours and Ministers of the Church and then unto every Christian Congregation c. Therein they doe not consent with Mr Canne but with the opinion of Mr Baines noted (c) P. 114 115. before And they doe there also apply these words unto absolution given by the Priest of the Church as they call him To this end they alledge those places Ioh. 20.23 Luk. 10.16 Their meaning is declared more fully before where they (d) Harmo Confes Art 5. de Poenit. p. 241. edit 1612. teach that the poenitent are to come unto the Priest and to confesse their sinnes unto God before him c. and to desire absolution of him by the keyes of the Church that they may obtaine remission of sinnes by such a ministery so instituted of Christ. This order seemes to agree with that forme of absolution described and appointed in the English booke of Common prayer at the visitation of the sick 11. It is acknowledged by the Ministers of the Church of the Picards so called in Bohemia and Moravia in the (e) P. 219. preface to the forementioned Confession of their fayth that their fathers had appealed unto a Synod c. where if any thing should be found dissonant from the Scriptures they were willing from the heart and lovingly to be subject and obedient to the censure and appointment of the Synod in all things This shewes their dissent from Mr Canne and his people III. The Combination of the Christian and Orthodox Churches in Bohemia and Moravia called by themselves The Vnitie of the brethren in Bohemie doth give a cleare testimony unto the trueth touching the authority of Synods for the government of particular Churches and judgement of their causes by a superiour Ecclesiasticall authority out of themselves as appeareth in the booke of their Discipline where they (f) Ratio Discip ordinisq Ecc. in Unitate frat Bohem. c. 2. p. 33.34 38. professe that for weighty causes in providing for the necessities of the whole Vnitie or some Diocesse therein they use to hold Synods either Generall or Particular c. They alledge these 5 ends To confirme brotherly love and concord To strengthen them in the work of the Lord To preserve the vigour of Discipline To exclude scandalous persons out of the number of their Ministers c. To ordaine Ministers c. and for the (g) Ib. p. 41. examination of Ministers before they be confirmed The exercise of this authority is also declared in their (h) Ib. cap. 6. p. 87 88. c. Visitations of the Churches which are in their Vnitie or consociation This example of these brethren of the Vnitie is so much the more to be regarded of us in respect of the singular providence blessing of God in preserving them to this day in the midst of so many persecutions as they have endured being more ancient then other Reformed Churches having continued from the dayes of Iohn Husse and being holpen by the Waldenses that were scattered into those parts so that they (i) Ib. pref p. 2 3. were increased to almost 200 little Congregations in Bohemia Moravia about the yeare 1500 before the time of Luther Their piety love concord and zeale of religion notwithstanding some imperfections appeares by their orders to be very great in speciall their care of sanctifying the
Sabbath bestowing it wholly in divine and religious exercises resorting (k) Ib. cap. 3. p. 54. 72 73. foure times a day to the publick assemblies of Gods worship even in the Winter time and in Summer five times a day c. The bond of that perfection which they seek for and have in some measure attained unto seemes to be their combination in Synods and that unity therein whereupon they are denominate Their government and the fruits thereof have bene such that many of the speciall lights of Christendome since the time of Reformation have admited and commended the same and sundry of them have wished for the like Discipline and order in the Churches where they lived as appeares by the testimonies of Luther Melancthon Bucer Pet. Paulus Vergerius Beza Zanchius Olevian Vrsinus Chytraeus Pet. Martyr Calvin Polanus Bucholcerus which testimonies are (l) P. 106-122 affixed unto the end of that book of their Discipline Yea the printing of this book of their Discipline according to their cōmon order in such cases was not done without the (m) Pref. p. 8. 16. authority of a Synod namely of that which was celebrated at Lessna in Poland anno 1632. they being by the present troubles dispersed abroad into those parts Unto that which he had alledged out of the Bohemian Confession Mr Canne saith the Churches under the Palsgrave likewise consented and to this end he citeth their Publick Catechisme in the end of part 2. For answer hereunto 1. If these Churches consent unto that which the Bohemian Churches have professed then they doe not agree with Mr Can. as appeares by what hath bene sayd in the foregoing Answers 11. The place here alledged hath nothing touching the persons to whom the Keyes are given which is the thing for which it is produced it speakes onely of the use of the Keyes and the ordinary exercise of Discipline in the Church without restraining the same unto the sole jurisdiction of a particular Congregation or excluding the authority of Classes and Synods either for advise consent before hand or for the correcting of abuses committed in the administration of it And that the power of a superiour Ecclesiasticall judicatorie exercised in such cases is agreeable unto the doctrine and practise of the Churches in the Palatinate may appeare from the testimonies (n) P. 191.192.193 before noted out of Vrsinus Tossanus Paraeus Divines of speciall eminencie in those Churches III. Whereas it is sayd in this Catechisme (o) Qu. 85. concerning Ecclesiasticall discipline that offenders after other admonitions persisting in their errors and wickednes are to be made knowne unto the Church lest this should be understood of the whole multitude it is added presently or to them that are appoynted for that matter and purpose of the Church and if neither then they obey their admonition are of the same men by forbidding them the Sacraments shut out from the assembly of the Church c. The meaning is as it is explained (p) Explic. Catech. ad Qu. 85. by Vrsinus who also yeelded speciall help for the compiling of that Catechisme that when any is to be excommunicated the matter be first heard tryed and judged by the whole Presbyterie and that their judgement be approved by the Church that it be not undertaken by the private authoritie of one alone or of the Ministers alone This serves to justifie what we teach and practise and to condemne both the tyrannicall and popular courses of others IV. Moreover for the judgement and practise of the Churches in the Palatinate concerning the authority of Classes Synods which is the poynt in controversy it is to be observed that all the Ministers which according to order are there confirmed in the Ministerie are as a Jurie of so many sworne men bearing witnesse against the Independencie of Churches For at their ordination they doe not onely testify and promise by subscription and giving of of the hand but withall they doe binde themselves by a solemne oath among the rest (q) Churf Psaltz Kirchendi bestall punct Art 16. to obey the Politicall and Ecclesiasticall Lawes the Officers and Inspectors there appointed c. to referre or submit Church-affaires unto the Ecclesiasticall Senate set over them c. and also according to the appointment of their Inspector to frequent the Classicall assemblies in whatsoever place or quarter they are held willingly and freely to subject themselves unto the censure of their brethren to deale faithfully uprightly and quietly in their censures votes to doe nothing neither for feare nor favour of any but what they judge to be profitable for the edification of the Churches and Schooles The Confession of the Churches of Switserland or Helvetia is notably falsifyed by Mr C. They confesse in the place (r) Confes Helvet Art 16.17 alledged by him that the power of the Keyes ought to be committed unto select and fit persons either by divine or by certaine and required suffrage of the Church or by the sentence of those to whom the Church hath delegated this office in which latter disjunction omitted by Mr C. they acknowledge another Ecclesiasticall authority besides that of a particular Congregation about the election of Ministers And a little after (ſ) Art 19. this is further declared when they acknowledge that the faulty are to be admonished reprehended restrained and those that goe further astray by a godly agreement of such as be chosen out of the Ministers and Magistrates to be excluded by Discipline or punished by some other convenient meanes so long untill they may repent and be saved Such an Ecclesiasticall Senate it seemes was among them for the government of particular Churches And further the authority of Synods for such purpose is likewise specifyed and justifyed in the larger (t) Cap. 18. p. 63. Helvetian Confession Besides this we have a particular story hereof related by Walaeus out of Beza who recordes that (v) Ampt der Kerckēdien p. 214 out of Bez. Apol. pro Justif ex sola fide p. 263. c. when a controversy arose at Berne betwixt Huberus and Abrah Musculus the sonne of Wolfg. Musculus touching the doctrine of Praedestination the Rulers of Berne following the order of the Apostles did appoynt a Synod out of all the Classes within their jurisdiction who together with the help of other excellent Teachers called from Zurich Basel Schaphuysen and Geneva did take cognition of the differences and after due triall according to the word of God made a conclusion so that thereby the Churches were brought unto their former peace That which is next alledged by Mr C. from the Confession of the French (x) Art 30. Churches viz. the equality of all true Ministers and Churches so that none may arrogate dominion over another is not at all hindred by that authority which is exercised in Synods seeing all the particular Churches united in Synods are in like manner and equally
that no man be excommunicated without the consent of a Classicall assembly (z) Art 63. that the deposition of Ministers be done by the judgement of a Classicall assembly and consent of the Magistrate These and the like Articles there concluded doe shew how farre the Nassovian Churches were from that opinion of the Brownists and some other in denying the subjection of particular Congregations unto any Ecclesiasticall authority out of themselves Where could Mr C. finde more pregnant testimony against himself then in such resolutions of Reformed Churches as these be With the former Reformed Churches alledged by Mr Canne doe agree all the other so farre as I can learne by any enquiry For the Church of England B. Jewell testifveth (a) Def. of Apol. of Ch. of Engl. par 6. c. 17. div 1. 2. that we have had ere now in England Provinciall Synods and have governed our Churches by home made lawes and he maintaineth that without wayting for a Generall Councell it was rather thought good to doe that which both rightly might be done and hath many a time bene done as well of other good men as also of many Catholick Bishops that is to remedie our Churches by a Provinciall Synod And besides other examples there is a (b) Syntag. Confes p. 125 136 speciall monument recording the Acts and Articles agreed upon in the Synod holden at London Anno D. 1562. and againe of another Synod Anno 1571. confirming the Articles of the former Synod ratifyed by the approbation of Qu. Elizabeth to be observed through the whole Kingdome c Now howsoever there be great difference in divers Churches touching the manner of celebrating these Synods yet herein which is the poynt of our present controversy they doe all agree viz. that there is a superiour Ecclesiasticall authority of Synods to judge and determine the affaires of particular Congregations The testimony of the Church of Scotland for the authority of Presbyteries and Synods in judging the causes of particular Congregations is most cleare In the admission of Ministers to their offices there was (c) First book of Discipline p. 29. ed. 1621 required not onely the consent of the people and Church whereunto they should be appoynted but also approbation of the learned Ministers appointed for their examination Touching all sorts of Synods among them it was concluded that (d) Sec. b. of Discip ch 7. p. 80. they have power to execute Ecclesiasticall discipline and punishment upon all transgressours and proud contemners of the good order and policie of the Kirke and so the whole Discipline is in their hands Touching Provinciall Synods which they call the lawfull conventions of the Pastors Doctors and other Elders of a Province gathered for the common affaires of the Kirkes thereof c. they (e) Ib. p. 81. say Thir assemblies are institute for weightie matters to be intreated by mutuall consent and assistance of the brethren within that Province as need requires This Assembly hath power to handle order and redresse all things committed or done amisse in the particular assemblies It hath power to depose the office-bearers of that Province for good and just causes deserving deprivation And generally thir Assemblies have the whole power of the particular Elderships whereof they are collected Besides these Canons and rules of their Discipline there be also divers Actes of their Generall Assemblies prefixed before the foresayd First and Second bookes of their Discipline which by many instances doe shew how that power of Synods was exercised and put in practise in the Church of Scotland For example we read (f) P. 14. Edinb Iul. 5. 1570. that there was an Excommunication directed against Patrik called B of Murray to be executed by M. Robert Pont Commissioner their with the assistance of the Ministers of Edinburgh We finde there in another Assembly (g) P. 15. Edinb Aug. 6. 1573. that Alexander Gordoun B. of Galloway being accused of divers offences it was concluded that he should make publick repentance in Sackcloth three severall Sundaies first in the Kirk of Edinburgh secondly in Halyrudhous thirdly in the Queenes Colledge under the paine of Excommunication We finde in another Assembly (h) P. 16. Edinb Mar. 6. 1573. that the B. of Dunkell was ordained to confesse his fault publickly in the Kirk of Dunkell for not exequuting the sentence of the Kirk against the Earle of Athol For the confirmation of this Synodall authority there is added in the same place an Act of Parliament (i) P. 19. 20 c. The 12 Parl. at Edinb Iun. 5. 1592. prefixed also before the sayd bookes of their Discipline having this Title Ratification of the liberty of the true Kirk of generall and Synodall Assemblies of Presbyteries of Discipline c. The Confession of fayth made by the Church of Scotland both for the Doctrine and for the Discipline thereof is yet further confirmed unto us both by generall Subscription and by a most Solemne Oath The formall words of that Subscription and Oath are thus recorded unto us (k) Syntag. Confes p. 158 160. We beleeve with our hearts confesse with our mouth subscribe with our hands c. promising and swearing by that great name of the Lord our God that we will continue in the Doctrine Discipline of this Church and that we will defend the same according to our calling and power all the dayes of our life under paine of all the curses contained in the law danger of body and soule in the day of that dreadfull judgement of God Hereunto is annexed in the same place the Mandate of the Kings Majestie whereby he enjoyneth all Commissioners and Ministers of the Word throughout his kingdome that they require this confession of all their Parishioners c. And so farre as I can learne even unto this day there is still observed this substantiall and maine poynt of Discipline namely a power in Synodall assemblies to judge the controversies that doe arise in particular Congregations Here Mr Canne instead of a Iurie of 24 men to condemne my position for an errour and untrueth as he (l) Ch. pl. p. 83. speakes may see a Iurie of more then thrice 24 Congregations in Scotland maintayning my position and condemning his errour by their example The Reformed Churches in Savoy as that of Geneva (m) Kerckel Ordon der gemeēte van Geneven p. 9 10 c. and the Churches in the villages thereabout standing under the jurisdiction of the Magistrates in Geneva were combined together for their mutuall guidance and the Ministers of those Churches meeting weekly together were subject to the censure of such Ecclesiasticall assemblies and the affaires of those Churches judged therein The knowledge of this is so common a thing that in appearance hereupon grew the reproach reported by Mr Canne himself that (n) Ch. pl. p. 94. at Geneva subjecting of Churches to this order first began The Evangelicall Churches in the greater
and lesser Poland in Lithuania Russia and Samogitia have likewise shewed their consent with us in this poynt of subjecting particular Churches under the Ecclesiasticall authority of Synods and have witnessed the same in divers solemne assemblies They professe (o) Syntag. Confes par 2. p. 294. Syn. Posna 1570. Art 19 that when controversies arise which cannot be compounded among themselves the judgement and decree of a generall Synod of all their Churches is then to be required and to be submitted unto They agreed (p) Ib. p. 300 303. Syn. Crac. Xans Wlodisl that divers kindes of Synods were to be held among them some greater some lesse that their Synodicall constitutions were to be put in execution that the violatours thereof were to be subject unto the censures of deposition and excommunication c. They ordained (q) P. 320-326 Syn. Toru 1591 Art 2 3 7.14 17. that every Evangelicall Minister was not onely to have and to read the Canons of their Synods but also to carrie himself and to governe the Church committed unto him according to the prescript thereof and that under paine of Ecclesiasticall censure that the censure of excoÌ„mâ—â—â—â—ation was to be administred publickly either in the Congregation or in the Synod c. Moreover it is worthy to be remembred how the Churches of the Netherlands even at that time when they were scattered abroad in High-dutchland and Eastfriestand in that time of most bloody persecution under the government of Duke d' Alva did then in their banishment and with danger of their lives at home combine themselves in Classes for their mutuall guidance and submitted themselves unto the judgement of such assemblies The distribution of these Churches into severall Classes (r) Synod Embd. An. 1571. Art 10.11 recorded publickly as followeth I. Classis The two Churches at Franckford the Church at Schoenau at Heydelbergh at Franckendael at S. Lambert II. Class The two Churches at Collen the 2 Churches at Aken the Church at Maestricht at Limburgh at Nuys in Gulick-land III. Class The Church of Wesel of Embrick of Rees of Goch of Gennep and other in Cleveland IV. Class The Church of Embden with strangers of Brabant Holland West-Friestland V. Class The 2 Churches at Antwerp the Church at ' sHertoghen-bosch at Breda at Brussel and others in Brabant VI. Class The Church at Gant at Ronsen at Oudenard at Comen and others in East and West-Flanders VII Class The Church of Doornick of Ryssel of Atrecht of Armentiers of Valencienne and other Churches of Walloens VIII Class The Church of Amsterdam of Delph other Churches of Holland of Over-Yssel of West-Friesland The faithfull Ministers and people of these primitive Reformed Churches the Martyrs witnesses of Christ like the woman that fled into the wildernes from the rage of the Dragon have given speciall testimony unto this Classicall government whereunto they submitted themselves even in those hard times when it was difficult dangerous for them to meet together As the Dutch Churches practised among themselves of old so they in the fore-mentioned Synod by common advise agreed (Å¿) Synod Embd. art 12. to exhort the English that they would combine their Churches into a Classis And accordingly this order of government was approved by them as appeares in that booke of their Discipline framed for the use of the English Churches in these countries where it is sayd in the end (t) Forme of Comm. prayer Administr c. printed at Middleb 1602 the 4. edit This may be sufficient for particular Congregations for the visitation whereof and decision of causes which cannot be ended among them and such like Meetings Conferences Synods of Minister and Elders chosen by particular Churches and meetings are to be held as the Ministers for time and place and other circumstances shall think meet With (v) Ibid. p. D 7. b. 8. a b. F 3. a. consent and allowance of these Ministers of such Classes or Conferences together with consent of the Eldership were the Pastours and Teachers of particular Congregations to be elected and then the names of such being signifyed to the Congregation for inquiry after their fitnes warning was given that if within twenty dayes no just exception were taken then their silence should be accounted as the free consent of the Congregation c. To conclude beside the testimony of Reformed Churches severally apart it shall not be amisse to behold the Harmony of their joynt consent in the Deputies of the sayd Churches assembled together in the Nationall Synod of Dort then which it is rightly judged that (x) Molin Anat. Armin praef A 3. there hath not bene for many ages past any Synod more renowmed or more holy or more profitable to the Church When as the Remonstrants upon pretence of partiality schisme in their judges sought to decline the Authority sentence of this Synod the Divines of other nations deputed from severall Churches have given such judgment thereof as shewes a plaine condemnation of my opposites opinion The judgement of the Divines of Great Brittaine who alledged the perpetuall practise of all Churches was this that (y) Act. Syn. Nat. Dordr Sess 29. p. 97. the highest power of determining controversies in every Church is in the Nationall Synod lawfully called together framed c. The judgement of Divines out of the Palatinate was like unto the former They (z) Ibid. p. 98. alledge the practise of the Church both in the old new Testament for confirmation thereof and shew their owne practise to have bene such that some authors of novelties being admonished first of their Classis and then of the Ecclesiasticall Senate and being refractory were then dismissed that is deposed from their places The Divines of Hassia agree with the former and upon the like grounds They (a) Ibid. p. 100. shew the practise of their owne Churches that for the repressing of the errour of the Vbiquitarians divers Nationall Synods had bene held by authority of the foure brethren Princes of Hassia and that since againe the Prince Maurice Landgrave af Hassia had called another generall Synod of Hassia wherein the former Synodicall decrees were confirmed sentence pronounced against such as maintained contrary errours The Divines of Switzerland or Helvetia consent hereunto and (b) Ibid. p. 102. alledge the perpetuall practise of ancient later Churches together with the practise of those in Berne in the cause of Huberus in their owne countrey and testify that by such meanes peace was obtained The Divines of Geneva also (c) Ibid. p. 102. 103. avouch that in the Church the supreme power of judgement is in a Synod lawfully called c. That God hath established this order sanctifyed it by the example of the Apostles and all ages of the Church according to the saying of Christ Tell the Church c. The Divines of Breme (d) Ibid. p. 104. maintaine the same thing and hold
what was before (i) P. 204. alledged out of D. F. whom he had cited for his witnesse who speaking of the authoritie of Synodes sayth Which authoritie we know to be granted to the Church by our Saviour Christ practised by his Apostles cōtinued by their successours 300 yeares before there were any Christian Emperours Afterwards falling againe to the point of Popular Government he sayth (k) Ch. pl. p. 95. Mr Beza is very streyt to the people hardly granting the liberty which the very Iesuits doe he should have shewed wherein for the Iesuites are knowne to (l) Bellarm. de Verbo Dei l. 3. c. 5. Mariana Em. Sa in Mat. 18.17 expound the word Church by Prelates in the place whereunto he sends us in Maldonate To evince the late rising of Presbyteriall authoritie in elections he argueth from the 13th Canon of the Synod of Laodicea mentioned (m) Respōsi ad Tract de Ministr Evang. grad c. 22. p. 154 155. by Beza where it was ordered that the election of Ministers should not be permitted to the multitude or people but 1. He doth not rightly interpret the Canon when he saith that this Synod prohibited the body of the Congregation from using that liberty and power which they before alwayes had in Ecclesiasticall government For as Beza saith in the place by him quoted the manner of election here forbidden was not essentiall but accidentall Chemnitius also (n) Exam. Concil Trident par 2. p. 411 412. ed. 1606. shewes that the people were not thereby excluded from the election but that their consent was still required that this Synodall decree was occasioned by the peoples abusing their right unto tumults seditions and diverse confusions 2. By a like inference he might conclude that other erroneous opinions and disordered practises condemned in the Councils and Synods of those times were before allowed and used in the Church THat which he pretends to answer in the third place is taken from this expression which the Authour used in his Preface saying That which some will have to be the slavery bondage of a Church that I esteeme to be the liberty safety and preservation of Churches That which they count a Tyrannicall government that I beleeve to be a Sanctuary against Tyranny and afterwards in the book itself (o) Pag. 83. If I should in doctrine oppugne and in practise deny unto the members of this Church this liberty of appeale unto the Classis as they doe here condemne it in me then might they justly complaine of tyrannicall government and corrupt doctrine then had they cause to bewayle their slavery and bondage Thus he declared his judgement touching the benefit of this kinde of government in opposition to the Title prefixed unto the printed Complaints which Mr C. knew best who framed The matter of Argument couched in these words is sufficiently explained and vindicated (p) P. 36 41. before where the libertie of Appeales suitable to common equity and instituted in the Law is prooved to be agreeable unto the doctrine of the Gospel I. C. ANSVV. I. It is a strange course when there ariseth a controversy touching two contrary opinons which of them is true to be embraced to draw the resolution hereof to the consideration of the usefulnes of the opinions or practises questioned As if because a thing is usefull therefore it is to be concluded it is true c. REPL. 1. It is strange Mr C. did not discerne that there is no other course of reasoning in the Authours holding Classicall government to be a Sanctuary against Tyranny the denyall of Appeales a matter of slavery bondage then in Mr Cannes others accounting Independency to be the libertie freedome of a Church subjection to Classicall government slavery bondage What is here sayd unto the one may as fitly be applyed against the other If his answer be found he doth plainely overthrow his owne (q) Ch. pl. p. 71. 76. Arg. 9. Reas 7. Arguments built upon the same foundation which here he seeks to destroy There was no usefulnes mentioned in the Authours words nor any other to be understood then such as is implyed in the sayd other the like expressions and reasonings of Mr C. 11. Though it be certaine that every trueth of God is usefull to be used without gainsaying when it appeareth to be such yet when this trueth is denyed and the point controverted it is no strange course to proove it to be law by the agreement which it hath with that which is confessed to be law This the Authour hath done in the place above mentioned And besides seeing according to that * Salus populi suprema lex esto law of lawes commonly received the safetie of the people is the highest law and that Appeales are (r) Luth. Tom. 1. f. 231. for the relief of the oppressed and a remedy against wrongs injuries why may we not conclude that such a government where they are in due manner admitted is a Sanctuarie against Tyranny and in this respect rather to be embraced then Independency where the same are denyed I. C. ANSVV. II. The Papists and Hierarchie for their Discipline give the very same reason viz. that there may be no Tyranny and oppression among brethren c. REPL. And so doth Mr C. for Independencie (ſ) Ch. pl. p. 76. that a particular Congregation may not of a Mistres become a servant instead of being a superiour wilfully vassall enslave herself c. I. C. ANSVV. III. I doe deny that this government by Classes Synods serves better for the Churches welfare then that which the Apostles instituted c. REPL. And so wil we when he hath prooved that Independency is the government instituted by the Apostles I. C. ANSVV. IV. If it should be granted that particular Congregations by this kinde of government shall have peace profit credit other worldly respects yet this is no sufficient reason c. REPL. The Defendant never used such a reason this is a skarre-crow of his owne setting up and therefore we must give him leave to please himself in that fivefold shot which he makes as it THe fourth reason which he supposeth he hath found in the Authours book is the mention which he made of the determinations of Nationall Synods concerning the power exercised by the Classis and the consent of all Reformed Churches Hereunto he answers I. Councils may erre c. II. These testimonies are all humaine c. III. This reason is the same which the Papists use c. REPL. I. The Decrees of Synods were not alledged to proove the lawfulnes of this government but to shew the established exercise of it before the Author either knew the Classis or they him that therefore he hath not subjected the Church to this power II. Though Coūcils may erre yet it doth not therfore follow that they do alwayes erre that they may
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