the sword of the Spirit the power of Excommunication John Bapt. 63 p. Another also who writes for the same We grant it evident that the power of redressing emerging enormities in a Church in every kinde is committed by Christ to every particular Church respectively within it self and so they ought to be cut off by that particular Church that is troubled by them if there be no remedy otherwise By all which you see it is evident upon the confession of all That God hath not left his Church without some means for the suppressing of errour and the reducing of erroneous persons That if a man be obstinate in his opinion and will not be reclaimed he may he ought to be cast out of the Church whereof he is a member And thus we have finished the first judiciall means for the suppressing of errour 2. Means to suppres errour viz. Synodicall we are now come to the second judiciall or authoritative means for the suppressing of errour and the reducing of erroneous persons which I told you was Synodicall if fraternall if pastorall if Congregationall means have been used and those found insufficient and too short there is yet another means which God hath ordain'd and set up in his Churches more powerfull and effectuall then the former and that we call a Synod or combination of Churches which was appointed by Christ practised by the Apostles continued by their successours for 300. years before ever there was any Christian Emperour or any other means and assistances to the Church for thâ—â—e ends And indeed the light of Nature the equity of rules and examples in Scripture do teach That particular Churches may Amos Medul l. 1. c. 39. ib. 17. and ought often to enter into a mutuall confederation and consociation among themselves in Classes and Synods that they may use common consent and mutuall help in those things especially which are of greater moment and beyond the power of particular Congregations to determine and conclude In the Discourse upon which that I may the more avoid all Collaterall and impertinent controversies and disputes and speak to it mainly as it relates to the Question propounded I shall restrain my Discourse to these four particulars 1. I shall shew you what a Synod is 2. That God hath ordain'd and set up this as a means for the suppressing of errour and reducing of erroneous persons 3. That this means hath been blessed of God with power and efficacy for such ends 4. What is the power wherewith God hath endued and enabled it to be subservient to these ends The great burthen of the Discourse will lie upon the last And therefore I shall be briefer upon the rest Quest 1. What a Synod is It is a consociation or combination of Churches in their officers and delegates conveened in the Name and authority of Christ to determine according unto Scripture all controversies of doctrine government manners for the comfort peace and order of the Churches 1. In which description you have 1. What it is It is a consociation or union of Churches One Church cannot make a Synod a Synod is a Collection a combination of Churches There is a two-fold Church 1. Ecclesia prima 2. Ecclesia orta A prime Church and a Church arising out of the prime Churches 1. * Collectio singulorum fidelium in unum congregationeÌ„ gâ—neralâ— nomine eâ—clesia dicitur The prime Church is a collection of divers faithfull persons into one Congregation and in a generall name is called a Church 2. The Church arising from the prime * Ecclesia oâ—ta est â—ollâ—ctio coâ—binatio EcclesiaruÌ„ primaâ—um plurium in unum coetuÌ„ appellatur Synodus It is a collection or combination of more Churches into one Assembly and it is called a Synod So there is the nature of a Synod It is a consociation of Churches 2. You have in the definition the persons whereof a Synod is constituted or made and that is not of all the members of every Church but of officers and delegates or persons chosen out and sent by the Churches Indeed no faithfull persons who desire are excluded a liberty or presence of reasoning or speaking provided they doe it orderly and wisely but they are not there as partes constituentes as constituting parts or members of such an Assembly they are there rather by permission then by commission as consenters not determiners and rather spectatours auditours witnesses then as officers Yet it will be easily granted and Act. 15. seems to hold forth some footsteps of it 1. That the brethren by a solemn Church-act should designe and choose their officers and commissioners they send thither So you see they did at Antioch Act. 15.2 they send the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined they made a Church-ordinance to send Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And certain others of them to the Apostles and Elders at Jerusalem 2. That the severall Churches should have liberty to convey with them whom they have chosen their burthens doubts scandals and desires and so you see in Act. 15.2 they sent their doubts with the persons they determined they should go up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about this Question not that this was the only end of their going to have the Question resolved or that this was the only subject of the Apostles disputes and determinations In the 6. verse It is said the Apostles and Elders came together for to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this matter not only of the Question but of the scandall the rent and division among them and how to heal that as well as remove the scandall And their determinations make it plain ver 22 23 24. 3. The brethren especially such as are most eminent among the brethren and others so farre as the conveniency of the place and other circumstances will admit have a liberty of presence to hear the debates and take notice how things are transacted in the Synod This is seen in the 12. vers of that Chapter 4. These brethren may have liberty of speech in case they dâ—sire it or if interessed and concerned more especially in the determinations of the Synod There is something of this in the 7. and 12. verses of that Chapter 5. Their approbations and concurrence may be desired to the results and determinations of the Synod and that they might joyn in consent and handing them to the Churches for the more receptive entertainment of them Relique ecclesiae hanc non secus ac matrem colebant Calv in Act. 15.2 Thus you see it was in that Synod vers 22 23. Though indeed there be not so great reason for other Churches concurrence as there was here for Jerusalem because this was the most eminent Church and of great esteem and account among the Churches of Christ consisting of many eminent members able to be teachers to others and therefore there was some more reason why their concurrence might be desired But
we passe this and we come to the third thing in the description 3. You have the form of this Convention expressed in these words Met together in the Name and Authority of Christ As he tells us Mat. 18.20 Where two or three are met together in my Name which is spoken of Churches as well as members The Papists raise up great disputes upon these words In my Name and say they denote him who hath authority of calling and appointing such conventions which say they doth not belong to Emperours or Kings or Magistrates but to the Pope to whom Christ in Peter did commit the government of the Church And so by these words in my Name according to their interpretation is signified the efficient cause not the form of such a Convention But to leave that to * Chamier Tom. 2 l. 1â— c. 10. Sect. 5.6 7 8. Ob Christi gloriam honorem convenire those who enter the long disputes with them Chrysostome expounds it To meet together in Christs Name is to meet together for the honour and glory of Christ a Nomen Christi pâ—cem charitatem interpretatur Hâ—lar Another To meet together in the peace and love of Christ Another b Propter me est meâ cauâ—a quia res facit ad honorem meum Lucâ—s Bruâ—eÌ„s To meet together for me and for my cause and for my glory Another c Nâ—hâ—l aliud est in Christi nomine congregari quam una fide uno redemptore unoque consensu quae alâ—aeternam vitam pertinent mutuo conferre saith To meet together in Christs Name is to meet in one faith in one Christ with one consent mutually to conferre about the things which doe belong to eternall life Take but one more To meet together in Christs Name is d Ita congregari ut solâ—s Christus praefideat ut nulluâ— collegam habeat sed omnes subjectos Calâ—â— so to meet that Christ alone may be president and he may have no fellow but all his Subjects So that now to gather all this together To meet together in Christs Name is to meet in the cause in the faith in the love for the glory of Christ to consult about spirituall and divine things in which they desire to make Christ their Counsellour and Law-giver and give up themselves to be guided and directed by him * Quomodo possunt duo aut tres in nomine Christi colligi quos constat à Christo ab ejus Evangelio separari Cypr. In Christo nomine non congregantur qui abjecto Dei mandato pro arbitrio quidvis statuunt Calv. by which many a Convention is evidenced not to be of Christ nor to meet in his name 4. You have the proximate or immediate end of this convention and that is to determine In which you have 1. The object of those determinations 2. The rule by which they are to be determined 1. The object and there you have it's Extents Restraints 1. It 's extents all controversies to determine of all controversies 2. It 's restraints yet not of all but Church-controversies only which are summed in these three heads viz. 1. Doctrine 2. Government 3. Manners 2. The rule by which they are to be determined viz. The Scriptures all determinations of Councels and Synods c. are to be rejected so farre as they are not consonant and agreeable to Scripture 5. You have the ultimate end of all which is 1. Supreme the glory of God 2. Subordinate viz. 1. The Comfort of the Churches of Christ 2. The Peace of the Churches of Christ 3. The Order of the Churches of Christ And all this you shall see in some degree in that great Synod which we read of in Act. 15. which is left for an example and patern of Synods to us 1. There was a consociation of Churches we reade of two Churches consociated Jerusalem and Antioch and how many more is not evident only it is probable there were others also 1. De jure it ought to have been so the case was no lesse theirs in Syria and Cilicia then theirs in Antioch it was every way their case they were alike concerned in the case and cure they were troubled with the same doctrine and their souls were subverted as well as Antioch as it appears by Act. 15.23 24. And being alike interessed and their case the like and knowing of the remedy it may be probable I say that the Churches of Syria and Cilicia had their Elders there as well as Antioch 2. The acts determinations and decrees are sent unto them all conjunctly I say to them even as to Antioch and messengers appointed to report the determinations of the Assembly to them as to the other as you see vers 23. And therefore as they ought to be here in their delegates and messengers as well as Antioch that which concerns all ought in this case to be handled of all and by the Letters sent to them as to Antioch it is probable they joyn'd in the referring the Question and cause to the results of that Assembly Besides they sent to these Churches but we read not that they sent to other Churches but yet other Churches were bound by this decree and why therefore did they send to these and not to other if that these and not the other had not deferr'd the same cause and sent their Commissioners to Jerusalem with Antioch Neither have we any thing in Scripture to the contrary to prove they were not there and therefore it may be probable they were there in their delegates But this shall suffice to shew you here was a consâ—ciation 2. Here were Officers and delegates sent you see that in Act. 15.2 They determined that Paul and Barnabas and certain other if them should goe up they determined they made a Church-ordinance as I said before to send Paul and Barnabas as Church-messengers or Church-commissioners to the Assembly It was not an Apostolicall journey performed by Paul as an Apostle but he went as a Messenger of the Church of Antioch and as a Messenger Paul returneth with Barnabas and giveth an account of his Commission to the Church who sent him vers 30. as in the 14th Chapter 27. And besides them here is certain other They determined that Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and certain other of them should go up to Jerusalem There is some controversie about these certain other some would have them to be the opposite party whom they sent with the Apostles to speak for themselves or that they might have a fair hearing and there is something to countenance this in the 10th verse where Peter saith Now therefore why tempt you God by which words there seem something to strengthen such a conjecture as this that this was spoken to the opposite party therefore they were present Rutherf Due right p. 40â— But I rather concurre with the learned Professour of Scotland and with Junius that by these other doe
conceive might be meant Pastours and Elders of Antioch who were delegated and chosen by the Church for that service And it may be so conceived because it is said certain others of them which seems to relate to some other in office or to some other of the same spirit now officiated or sent as Messengers from the Church But that shall suffice for the second Here were officers and delegates sent Obj. But you will say here was more then officers and delegates sent here was the whole Church vers 23. and not only present but had their liberty in decision Ames Bel. enerv de concil l. c. 2. and the letters and decrees to the Churches were sent in their name also Answ 1. It was not possible that the whole Church consisting of so many thousands were able to meet in such a place as this is rendered to be being but a private house and therefore not of that large reception to receive the whole Church 2. It was not fit and convenient they should the presence of great multitudes is not proper for the decision of causes and d terminations of Questions But yet 3. Admit there were many present which I am not unwilling to doe the 12th verse tells us The whole multitude kept silence Beza which although some doe interpret not to be meant of the number of believers but of the company of Officers and Commissioners sent from the Churches yet I am willing to allow that many of the Church were present here at this time and in this Assembly but certainly not as Commissioners but rather spectatours and hearers though they were present yet it doth not follow that they had the power of voting and determining that was peculiar to the Apostles and Elders neither was their presence necessary but only occasionall in respect of their vicinity and neighbourhood of place where the businesse was debated if their presence had been necessary then had it been alike necessary for the Church of Antioch and the other Churches to be there being more neerly interessed in the decision then they were And 4. For the other part of the Objection That the letters were written and the decrees sent in their name as vers 23. The Apostles Elders and Brethren send greeting 1. It will be said There is a difficulty what these Brethren are Judas sirnamed Barsabas and Silas were two of them and they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief or leading men among the Brethren vers 22. If you look into the 23. verse you shall see what these were they were Prophets and Teachers men in office 2. But admit they were such Brethren as were members not in office yet it will not follow that they joyned in the imposition of these decrees upon the Churches but only were drawn forth being choice Disciples to expresse their liking and assent unto those determinations to advantage the reception of them among the Churches nor can we conceive of it in the former sense For as ordinary members they had no power to send decrees to binde their fellow-members nay if it had been the whole Church together they had no power to lay burthens upon other Churches no more then other Churches to impose burthens on them Sister and equall Churches have no power or authority one over another But so much for the second I will be brief in the rest 3. Here was in this Synod the form of the Convention they met in the Name of Christ they were two or three not persons but Churches met in Christs Name They met in the cause in the faith in the love for the glory of Christ to consult about such things as made for his glory and the peace edification and stability of the Churches 4. You have here the proximate end of this meeting or convention which was as is granted on all hands dogmatically to determine In which you have also two things observable 1. The object 2. The rule of these determinations 1. The object of them which was not meerly a Question of faith but also how the Churches were to be regulated what they were to observe for the avoiding of scandall and peace of the Churches 2. The rule by which they determined that was Apostoli haec decreta ex Scripturis sanxerunt Whitak Do â—ec abso scandalo penitiâ—â— omitti queant Chamier Tom. 3. l. 15. c. 10. § 4. Ex lege haec omnia dicunt Chrys See Whit. contr 3 q 6 c. 2 p. 610. a. by the written Word of God So you see vers 15 16 17. And those decrees imposed were no new law established but an old one repeated till without scandall it might be left wholly off and buried All the determinations of this Councell were according to the Word And if other Councels doe determine and define nothing but what is in the Scriptures as this Councell did not if they follow the voice of Scripture in all their determinations they may then say with the Apostles here It seems good to the holy Ghost and us 5. Lastly We have here the ultimate end of a Synod which is 1. Supreme the glory of God 2. Subordinate viz. 1. The Comfort 2. The Peace 3. The Order of the Churches And so much shall serve for the first Query what a Synod is we will now come to the second * Possunt alia legitima concilia similiter asserere decreta sua esse decreta spiritus sancti si huic coâ—cilio simâ—â—â—a suerunt si eandem regulam servaveriâ—t quam in hoc concilio servarunt secuti sunt Apostoli Whitak ibid. Si nihil nisi ex Scripturis statuerunt c. 2. That God hath set up this Ordinance as a means for the suppressing of errour and reducing of erroneous persons That God hath set up this means for this end you read in Mat. 18.15 17. If thy brother trespasse against thee go and tell him his fault where I told you by trespassing was not meant civil injury but spirituall scandals it is not expressed by such a word as signifies injustice but sin not is it meant of scandals only in life and conversation but of scandals also in Doctrine and opinion And the remedy for them as well as the other when more private and brotherly means will not doe then they are to gâ—e and tell the Church Ob. But you will say this Church here spoken of is a particular Congregation where do you read you are to tell it to a Synod Answ There is the same reason in one as in the other mark the proportion Christ commands that from the admonition of one being despised you proceed to the admonition of two or three if that be contemned to the censure of the Church and therefore by proportion if the Church be despised why ought we not to complain to a Synod of Churches a Church of Churches as some of the brethren call it there is the same proportion if indeed thy brother wil hear thee thou ought not
but he doth this by the key of knowledge the power of order not the power of jurisdiction And though our Brethren doe not allow the power of jurisdiction in a Synod yet some of them grant an authoritative power not only differing from the former gradually as a greater power to advise differs from a lesser but specifically and in nature different from the other indeed their brethren grant not so much in this kinde they say the power of a Synod differs from the power of Congregations only gradually and extensively not essentially and specifically And could that specificall difference of power be fully made out certainly it would be a good medium to our reconciliation in this point of difference 3. A Synod hath power not only to declare and counsel but to admonish and rebuke an erring Church if one brother may admonish another and if he will not hear him he may tell it to two or three and if he will not hear two or three he may tell it to the Church then by the same proportion if one sister Church will not hear another admonishing her from her errour or scandall she may tell it to more if yet they will not hear they may go and complain of it to a Synod or Church of Churches That Scripture which bids me to admonish and rebuke an erring brother doth warrant by way of proportion one Church much more a Church of Churches to admonish and rebuke one erring Church And in this also wee agree 4. A Synod hath power to promulge and publish their errours to other Churches I say a Synod having first examined and debated any opinion or doctrine by the Word and found it to be erroneous they may promulge and publish those doctrines as they have found them thus you see they did in that great convention in Act. 15. having examined and debated that opinion of theirs Act. 15 â—4 and upon debate had concluded it to be eroneous they sent their letters to the Churches of Antioch Syria Cilicia wherein they published the errour and danger of those doctrines to them as you see vers 24. charging them to be destructive and subversive to their souls where by the way let me tell you though the resolution of this Question was the end of this Convention For Paul and Barnabas was sent from the Church of Antioch unto Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning this Question vers 2. ver 2. And the Apostles and Elders came together to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. ver 6. of this matter yet I conceive it was not the adequate end if it had been the totall and adequate end of this meeting in a meer doctrinall way to resolve the Question then had Peter vers 10 11. made a clear issue of the Question when he said we are saved by the grace of God both Jews and Gentiles And it was to tempt God to lay the yoke of the Law of Moses upon the brethren here was a full determination of the Question And if the resolving of this Question had been the adequate end of this Synod why is there more done why doe they censure and brand the false teachers for subverters and liars Why doe they publish and promulge this to other Churches send binding decrees to be observed by all the Churches of the Gentiles All this shews that though the resolving of the Question was the end of their meeting yet was it not the full and adequate end of it nor did the Church of Antioch send to them meerly for the help of their Councel in the dogmaticall determining of the Question in doubt but for the assistance of their authority in strengthning those determinations and healing those present ruptures and divisions among them The determinations of Paul for the dogmaticall part might have been as valid as the sentence of them all he was an Apostle as well as they or if his Apostleship were more questionable among the Gentiles by reason he had not gone in and out with Christ in his life as the other did yet the sentence of the other Apostles at Jerusalem might have been valid enough to have setled the controversie for the doctrinall part and if no more had been required why are Elders joyned with them in the determination they could contribute nothing to strengthen the doctrinall part the sentence of the Apostles was strong enough without them and therefore there was some further end of this Convention then meerly Counsel the setling and determination of the Question which might be the joynt authority of a Synod not only to make decrees but to binde those decrees upon the Churches And so not only to discover doctrinally to declare those opinions obtruded to be errours but also to publish and promulge them as errours to the Churches that they might avoid them And thus it was the practice of the Primitive times in their Conventions after they had censured and condemned errours they writ letters to the Churches which were called literae communicatoriae or Communicatory letters wherein they let them know that such opinions were censured and condemned for false and erroneous opinions and that 's another branch of the power of a Synod toward erring Churches 5. A Synod hath power to send to other Churches to beware of such a society I say upon the publishing and declaring of the danger of their erroneous opinions to other Churches they may caution other Churches to take heed and beware of them if the Pastour of one particular Church may Caution his people to beware of such and such errours as doe arise among them much more may many Pastours and Elders in consociation doe the same to many Congregations And this was another ground of these Communicatory Letters in the Primitive times after they had published their errours to other Churches they did also by these Letters caution them and warn them to take heed of them Thus Alexandâ—r Bishop of Alexandria Theod. l. 1. c 3. Chamier l 14 c â— sect 8 9. after Arius his heresie had been sentenced in a Synod he sent to all the Churches of Christ to beware of that dangerous hâ—resie 6. They may declare such Churches unworthy communion with the Churches of Christ I say they may in an authoritative judiciall way in the name and authority of Christ declare these erring Churches are not worthy communion nor to be received into fellowship with any of the Churches of Christ nor to have communion one with another in the Ordinances of Christ nay and yet more they may send to other Churches and charge them as they are the Churches of Christ to withdraw all fellowship and communion from them which certainly if it be not all yet it seems to be proportionable to what is contended for Par in parem non habet potestatem It is a censure and this shews there is authority in Synods for no equall can censure or give out the sentence of non-communion against another
Worthies Champions for God in their generations Shall I take the boldnesse to say That I conceive how ever the Apostles in the penning of Scriptures were assisted and directed with an immediate inspired spirit Yet in this Synodicall Convention they did not proceed by their Apostolicall authority nor had they an extraordinary concurrence or immediate inspiration of the Spirit of God I shall give you these reasons and shall then leave it to your thoughts to judge 1. We read vers 2. That Paul and Barnabas were sent from the Church of Antioch to the Apostles and Elders at Jerusalem about this Question now Paul as an Apostle and a man immediately inspired did need not to goe to Jerusalem for the assistance of the other Apostles for he was able as an Apostle to have determined the Question himself he knew the whole mysterie of the Gospel Gal. 1.16 17. Gal. 1.16 17. Gal. 2.6 and was inferiour to none therefore he went not as an Apostle but as an ordinary Elder One Apostle as an Apostle might have determined the Question without the help of a Synod 2. The persons here assembled together do declare That they were not directed by an immediate inspired Spirit It is said The Apostles and Elders came together to consider of this Question Now if the Apostles were to act as Apostles what light and assistance could the Elders adde to the Apostles as Apostles But you see the Elders as well as the Apostles met together to consider of the matter and in Act. 21.18 25. Act. 21.18 25. All the Elders of Jerusalem with James take upon themselves these acts and decrees as well as the Apostles and in Act. 16.4 they are called the decrees of the Elders as well as the Apostles but now the Elders of ordinary Churches such as these were here conveened in this Synod could not be collaterall actors with the immediately inspired Apostles as in this Synod they were nay the whole Church say our brethren therefore certainly they did not act as Apostles 3. The manner of the Apostles proceeding in this Councel holds forth to us that they did not act as Apostles nor were immediately inspired because they proceeded by way of communication of Counsels It is said They met together to consider that 's one phrase of speech shews it was not acted by an apostolicall spirit where there are inspirations there is no need of considerations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15.7 And it is said there was dispute nay much dispute great and earnest disputation vers 7. When there had been much disputing Peter stood up So that there was much debating to finde out the truth a great dispute And every one delivers his thoughts in order first Peter speaks vers 7 8. then Barnabas and Paul ver 12. and after James ver 13. So that you see here was a great dispute now immediate inspirations are not gathered up by disputes what the Apostles doe as Apostles they doe not by conferring and debating and seeking light one of another but they are directly and immediately inspired of God Indeed the immediate inspired spirit it may discourse and inferre a conclusion from such and such premisses as Paul doth Rom. 4.4 5 6. and Rom. 3.28 But the immediately inspired spirit of God in arguing doth not take the help of disputing one with another things immediately inspired are not gathered up by disputations but by revelations There is no concurrence of man to them they are done without the help of our own reason and without the help of others also 4. If they had been guided by an immediate inspired spirit then should every of them have rested in the sentence of another for the immediate inspired spirit is a like perfect in all his determinations and so Paul should have subscribed to Peters or Peter to Pauls and James to them all and not all to James especially when he doth for ought the phrase imports but set down his own judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 19. I judge and the manner and phrase of speech implies as if it were his private opinion with reverence to what Peter and Paul said to which yet all submitted Now I say if every one were guided by an immediate inspired spirit why should any recede from his own sentence And why should they all submit to the sentence of another seeing they were better able to clear the spirit whereby themselves spake was infallible then the spirit by which another spake 5. If here the Apostles speak by the immediate inspired spirit the Churches had been here left in some doubt which to follow for though one Apostle doth not speak contrary yet they speak divers one to another James speaks of abstaining from bloud and things strangled and things offered to idols which the other Apostles did not speak of and therefore if the other did speak as they were immediately inspired the Churches would have been left in doubt whether to follow what James said or what Paul and Peter said If it be said the occasion of doubt which of them to follow was removed because all of them afterwards agreed to what James said I say 1. Though the occasion of the doubt was thereby removed from them who were willing to be satisfied yet here was a great advantage given to them who would except against these results because the other Apostles who were yet directed say you by the immediate inspired spirit laid no such burthens nor imposed no such commandments of abstinence c. upon the Churches in what they had said and therefore they might say either this ultimate determination was not the minde of the spirit or the spirit was divers from himself in the procedure of these determinations 2. In that they all agree to James it is a plain evidence that they had not spoken by the immediate instinct of the spirit neither had been directed by any extraordinary dictate and assistance of him because they decline if not recede from what themselves had spoken and now as it were upon further and second thoughts do wholly concurre with James 6. And indeed which may be a sixth instance of the thing in proof though that which Peter and Paul said was a truth that the Gentiles should not be pressed to the observation of Moses Law upon necessity of salvation yet they did not so fully speak to the resolution of the Question nor would that they said have satisfied the consciences of the Churches in their present practice if James had seen no further or spake no more in the resolving of the Question then they did For notwithstanding what Peter and Paul said They might have eaten things offered to Idols and blood and things strangled which at that time had been a sinne against the law of nature and a great scandall and offence to the Jews and so notwithstanding this determination the divisions would have been greater the rents wider the scandall more dangerous then before the Jews they should
to go tell more of it or if he will hear more thou ought not to tell the Church But in case that more private means will not doe we are to make use of that which is more authoritative and publike So here in case one Sister Church cannot prevail with another then may we by the like proportion make use of a consociation of Churches And to this argument of proportion we may give you the instance of a patern by which might be evidenced that this means of a Synod is warranted for such an end the patern you may read in Act. 15. where you see ver 1. There was false Doctrine broached errour and heresie taught Certain came down from Judea and taught the brethren that except they were circumcised after the manner of Moses they could not be saved Now when all means within themselves were found to be insufficient to suppresse this dangerous errour and reduce these erroneous persons they determined to make use of some further means of Gods appointment and thereupon ordered that Paul and Barrabas and others of their Elders should goe up to Jerusalem and there in a Synod or consociation of Churches to determine and conclude this Question so you see it was a meanes ordain'd and a meanes practised yea Fulk deâ—er or ecâ—l go p. 11â— 116 117 118 c. and not onely by the Apostles but continued by their successours 300. years after as Fulk saith before ever there were any Christian Emperours and long time after even as long at any purity continued in Religion untill both Emperours and Synods were both thrust out of all lawfull authority which they ought to have in the Church by the tyranny of Antichrist So that you see this ordinance is appointed of God for this end but yet let me adde It is not an ordinary but an extraordinary means a means to be used in want of skill or want of power in particular Churches I conceive it is not to be used as diet but at physick God hath set up other ordinary means which hath been effectuall but this is a means when ordinary means proves too weak and insufficient * Ruâ—herf due Right p. 306 307 Synodicall Churches are not ordinary but occasionall A Synod is not the prime proximate means which God hath appointed but a secondary remote and ultimate means to be used and in case the other is insufficient You see here in Act. 15.2 that the Church of Antioch did not presently run to a Synod with this controversie but first they laboured to their utmost to take up conclude and determine this controversie among themselves it is said Paul and Barnabas had no small dissension and dispute with them about it And for other means besides disputation viz. censure it is probable they wanted either sufficient light or power in the Church in respect of the adverse party to proceed to censure when therefore they had used what means they could and had found that means used insufficient to settle the brethren and to stop the mouths of the false teachers then they determined to send Paul and Barnabas and others to Jerusalem about this matter So that you see It was not the prime proximate and immediate means but a secondary remote and ultimate means which they used upon the deficiency of other And that caution I shall only annex to it it is a means and a means ordain'd of God but to be used when other means are unavailable M. Cotton p. 23. Some of our brethren lay down three grounds of Synods 1. In case a particular Church wanteth light or peace at home 2. In case any Church lie under scandall through corruption in doctrine and practice and will not be healed by more private means as one brother being offended with another and not able to heal him by the mouth of two or three brethren privately it behoveth him to carry it to the whole Church so by proportion if one Church see matter of offence in another and be not able to heal it in a more private way it will behove them to procure the Assembly of many Churches that the offence may be heard judged removed in a more publike way 3. It may fall out the state of all the Churches in a countrey may be corrupted and beginning to discern their corruption may desire the concourse and counsell of one another for a speedy and safe and generall Reformation Thus farre that learned authour By all which it is granted The use and necessity of Synods as an ordinance of God to suppresse errour and reduce erroneous persons Now we are to shew you Thirdly That this means hath been blessed of God with power and efficacy for these ends And you see the truth of this in that first great Apostolike Synod and Councell Act. 15. There was an errour broached the Question and cause referred and by common consent and decree Reynolds conf with Hart. c 6. d 2 p. 206. saith Reynolds the controversie was ended the truth of doctrine established errour condemned the false teachers branded and the souls of the believers established and peace maintained in the Churches as is evident Act. 16.4.5 And as they went thorow the Cities they delivered them the decrees of the Apostles and Elders and so were the Churches established in the faith and increased in number daily After which example the Churches which succeeded made the like Assemblies upon the like occasions and by this chiefly of judgement as he calls it healed breaches suppressed errours removed scandals and extirpated heresies out of the Churches The Primitive times of the Church were blessed with such conventions and found Gods blessing in them Whit. cont 3 q. 5 p. â—1â— The Arian heresie that strook agianst the Deity of Christ was convinced and condemned by the first great Councell of Nice The heresie of Nestorius that made two persons in Christ was overthrown by the Ephesine Councell The heresie of Macedonius that denied the Divinity of the holy Ghost was suppressed by the Councel of Constantinople The heresie of Eutiches which affirmed but one nature in Christ the Councel of Chalcedon was famous for the extirpation of that And besides these many other might be named Euseb eccl Hâ—st l. 6. c. 42 l. 5. c. â—4 l. 7. c. 26 281 Mâ—g Cent. 3. l. 7. Col. 161. Cent 3. c. 9. de Syn Col. 192 193. Park 3.9 330. Nullum n c melius nec certius remedium Calâ— Eusebius records how the errour of Montanus was judged and condemned by many Synods in Asia l. 6. c. 42. Besides which there are the examples of many others as will be seen if any doe please to peruse the places cited in the margin And indeed it was the ordinary way when any difficulty or any heresies did arise presently the Churches would runne into a Synod as finding there the best strength and remedy to oppose them judging themselves best able in consociation to oppose those rising opinions and heresies
body or in his estate c. * Châ—mier tom 1. l. 15 c. 10 §. 35. which censures are among the Papists not with us The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely when a man is judged to eternall torments which judgement belongs alone to Christ Joh. 5.22 Church-judgement is medicinall for salvation not for destruction 3. The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiastically Dog nata impâ—a ab haereticiâ— prâ— ecta arguâ—re aâ—â—â—hematizare opâ—râ—et â—ominibâ—s autem parcendum â—ro salute ipâ—orum orandum Serm. de anatheÌ„ toÌ„ 5. p â—90 Rutherf Due râ—ght of Presb. p. 36â— 370. which is no more but to determine and judge such a dâ—ctrine to be an errour and such persons who doe maintain such doctrine to be erroneous persons I like well of that speech of Chrysostome It is the duty let me say of the Church to censure and Anathematize wicked doctrines proceeding from heretikes but the Church is to spare their persons and pray for their souls 4. They have power to send to the Churches whereof they are members to excommunicate and cast them out So that though it should be granted that a Synod hath not corrective power the power of censures formally yet vertually it doth reside in them having power to send to other Churches to doe it to which I should most fully agree It is a passage of the learned Professour of Scotland We doe not say that power of jurisdiction is in a Provinciall or Nationall Synod as in the Churches who have power to excommunicate and he gives two reasons 1. Because this power of jurisdiction in Synods is cumulative not privative The second is yet fuller 2. Because it is in a Synod rather according to commanded Quâ—aâ— actus imperatos potiuâ— quâ—m actuâ—â—licitoâ— then elicite acts For saith he the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches doth command the Churches to use the power of jurisdiction rather then to use it actually her self And in another place Rutâ—â—rf Due riâ—ht of Pâ—esb p. 41â— the same reverend and learned Authour hath this passage I could easily yeeld that there is no necessity of the elicite acts of many parts of government such as Excommunication Ordination c. in Synods Provinciall or Nationall but that Synods in the case of neglect of Presbyteriall Churches command these particular Churches whom it concerneth to doe their duty And in this sense the Synod in Act. 15. is to remit the censure of Excommunication to the Presbyterie of Antioch and Jerusalem in the case of the obstinacy of these obtruders of circumcision But you will say though he doe not allow it to be the act of a Synod yet he affirmes it to be the act of a Classis but with submission to better judgements I conceive upon the same ground it is denied to a Synod upon the same ground it may be denied to a Classis nor doe I know the difference between them The consociation of Churches makes a Synod and what is a Classis but such a consociation If it be said that one is a consociation of more Churches then the other I see not with reverence to them of the contrary thoughts how this should put the difference unlesse upon this hand that if these acts of jurisdiction or at least some of them be denied to a Synod which is the consociation of many Churches they cannot be allowed to a Classis which is a combination of a few And let me adde thus much more if the convention at Jerusalem Act. 15. evidently no greater probably not so great as an ordinary Classis especially if it were as our Brethren affirme only a consociation of two single Churches viz. Jerusalem and Antioch I say if this Convention was yet called a Synod And that this Synod as the learned Professour grants was to remit the censure of Excommunication to the respective Presbyteries whereof the offender was a member I see not but a Classis also may have the same name yea and is to doe the same thing viz. having judged of the fact to remit the censure of the offenders to those Congregations whereof the parties offending are members And thus much shall suffice to have spoken of the second branch of the power of Synods viz. as relating unto erroneous persons Possibly I have not gone so farre as others and I must say neither could I unlesse J went upon other mens leggs not my own thus farre J could walk though J did walk more alone The third branch of power in a Synod We now come to the third and last branch of power in a Synod as relating to erring Churches And J conceive that a Synod may put forth these acts of power towards erring Churches 1. They may declare their opinions to be erroneous And this is plain from Act. 15.24 where you see there was a Dogmaticall or doctrinall declaration of the falshood and errour of their opinions who sought to obtrude Circumcision and the observation of the Mosaicall Law upon the Churches this was judged by the Apostles and Elders in this Convention an heterodox opinion a dangerous errour not only troubling but tending to the subverting of their souls And in this we shall finde a good agreement the key of knowledge and a power doctrinally to determine and declare the errour of opinions being granted on those hands who otherwise deny the power of jurisdiction to Synods all grant a Synod to be a teaching though all will not allow it to be a governing Church and that it hath the power of doctrine though not the power of jurisdiction 2. A Synod hath power to counsell an erring Church that they lay down their errours that they persist no further in those erroneous opinions And in this we shall also agree they who deny the determinations and acts of Synods to binde as authoritative Commandments doe yet acknowledge them to oblige not only as friendly advices but as authoritative counsels and this upon two grounds 1. Because they are a company of Elders to whom See Cotton Keyes as to the Priests of the Lord Whose lips are to preserve knowledge the keys of knowledge and consequently a Synodicall authority is gâ—ven 2. Because as a private mans power is inferiour to a Pastor so is the power of a Synodicall convention of Elders above a single Congregation And a Synod in dogmatical power ariseth so higher then these as a divine institution doth fall upon it Every brother indeed hath a power to counsell and advise a brother and this warranted 1. By the Law of Nature 2. By the Law of God Levit. 19.18 Lev 19.18 3. By the Law of brotherly charity Colos 3.15 1 Thess 5.14 Heb. 3.13 Heb. 10.24 Col. 3.15 1 Thess 5.14 Heb. 3.13 Heb. 10 24. But this is only as a gifted and enlightned brother every Pastour hath power also to counsell and it is his duty to doe it
consc l. 4. c. 29. Nor yet upon this ground because the other remedies alleadged are sufficient remedies But for this reason because probably the whole Church is not corrupted and it were better to spare many offenders then to censure one innocent And therefore it is judged safer that this censure of Excommunication should be dispenced distributively rather then collectively by singling out the chief offenders in a Congregation rather then by the cutting off the whole body and society And this is one thing objected against the sentence of Non-communion that it doth without any distinction or difference cut off a whole Church from communion and fellowship with other Churches of Christ when it may be the whole Church is not corrupted and guilty 4. Some thinke the way to deal with an hereticall Church if I may so call it is not by Excommunication but by dissolution of the society But this not being a Church-censure I have nothing to doe with it here 5. And lastly Some thinke That though a Synod cannot excommunicate an erring Church yet may they doe that which is proportionable to it they may censure them condemn them forsake them reject them and render them odious to other Churches for their errours And if this be not Excommunication yet certainly it is analogicall and proportionable to Excommunication Ames cas consc l 4. c. 29 q 11. thes 26. So Ames And is held by some to be it self Excommunication The learned Authour of the book entituled Observations and annotations upon the Apolog. Narration p. 43. hath this expression to those Brethren It is a mistake in you to thinke that in declaring of your non-communion with other Churches you doe not excommunicate them for what is Excommunication but a privation of Cimmunion c. And indeed Excommunication being an ecclesiasticall word and not found in Scripture and the substance of that we finde in Scripture being done why do we lengthen out the contention Object 3. But it will perhaps be said by some That all this is not Excommunication this is but the half of it the negative part of it and not the positive part of it which indeed is that wherein the proper nature of Excommunication doth lie viz. a dâ—livering up to Satan Answ And here we are now come up to the highest step of the controversie This is the the very point of the difference 1. For the first part of the Objection That this is not Excommunication because it wants the positive part To me it seems evident that which is granted by Ames in the fifth opinion and which our Brethren grant in the sentence of non-communion hath something positive as well as negative in it Yea but you will say here is not the delivering up to Satan and in that consists the formality of this sentence of Excommunication Indeed this is a great Question and requires more pains and time then I can spend about it 1. Some there are indeed that thinke in this to lie the formality of the censure viz. The delivering up to Satan 2. Some again thinke it a higher and more dreadfull degree of the sentence The authour of the Observations on the Apâ—l Nar p. 43. 3. Others thinke this Delivering up to Satan to be a fruit and consequent of the sentence and not of the formality of it 4. And there are some that thinke that this delivering up to Satan is neither of the formality of the sentence nor yet a fruit and consequent of it but an act of Apostolicall power put forth by the Apostles towards eminent and great offenders And such an act as ordinary Pastours and Elders neither in the Apostles daies nor ever since could put forth beiâ—g a power proper to the Apostles onely Pet. Molin vat c. 11. p. 10â— De potestate Apostolorum in corpora whereby they delivered up the bodies of great offenders to be tormented by Satan That the soul might be saved in the day of Christ. And this they call that virga Apostolica which you read of 1 Cor. 4.21 Shall I come to you with a rod Such a rod as Peter came withall to Ananias and Sapphira such an one as Paul put forth to Elymas the Sorcerer and such an one as he put forth to Hymeneus and Alexander 1 Tim. 1.20 and towards the incestuous person 1 Cor. 5.3 5. I have decreed that this man shall be delivered to Satan for the destruction of the flesh That is say they for I will give you their thoughts for the punishing and tormenting of the body by weaknesse sicknesse griefs c. for so by flesh they understand the body * Cum spiritâ—â— manifestè hic significat animam necesse eâ—t per â—aâ—nem spiritui oâ—positam corpuâ— intellâ—gâ— Mol. p. 10â— And say the opposition here between flesh and spirit doth make much for it for if by spirit be meant the soul as in this place it must then by flâ—sh to hold the opposition must needs be meant the body and the sense will then be he hath delivered such an one to Satan for the d struction of the flesh that is for the punishing and tormenting of the body which they exemplifie in Job that the spirit that is the soul may thereby be brought to repentance and saved in the day of the Lord and this extraordinary and miraculous power of inflicting torments on the bodies of eminent malefactours in the Apostles daies is conceived by some to be afforded to the Apostles for to supply and make up the defect of the Magistrates power which they wanted in those daies But yet they deny not but that Paul would have the incestuous person to be cast out of Communion with the Church but this he would have done by the Church of Corinth and by the authority of the ordinary Elders as appears vers 7. Purge out therefore the old leaven that ye may be a new lump so in vers 13. Put away therefore from among your selves that wicked person But when the Apostle speaketh about delivering to Satan he doth not expect the consent of the Church of Corinth but decrees this by his apostolicall power and authority to which decree of his he requires the Churches consent to be joyn'd as he saith I as absent in body but present in spirit have decreed that he that hath done this thing should be delivered up to Satan And that which he adds When ye are gathered together and my spirit it is not to be understood say they as if the decree of the Apostle did depend upon the consent of the Church but having decreed he requires their assent to it And this they prove in the example of Hymenaeus and Alexander whom he delivered up to Satan without the consent of any Church what ever So that you see there is a great deal of difference in mens thoughts concerning this delivering up to Satan 1. Some you see would have it an act of apostelicall power and a punishment inflicted upon the body
and not Excommunication they finde it not in the first institution of this ordinance Matth. 18.17 nor doe they think Satan a fiâ— instrument to bring about those holy ends for which this ordinance was instituted And how ever Satan may doe much good to the souls of Gods people against his will occasionally and accidentally by his buffetings and temptations yet it sounds harsh to them that God should set up so solemn and holy an ordinance as this is to continue in the Church while Christ hath a Church on earth wherein Satan is so farre honoured as to be serviceable and instrumentall in the saving of soules c. 2. Some will have this delivering up to Satan of the formality of the sentence urging the Apostles phrase of speech in the 1 Cor. 5. to import so much to us 3. Some again assert it to be a further and more dreadfull degree of this censure 4. And others say it is not of the formality of the censure but a fruit and consequent of it Now if it be the first of these viz. an act of apostolicall power as many conceive who yet hold up this ordinance of Excommunication yea and from that place also 1 Cor. 5.2 7 13. then did it die with the Apostles and we have nothing to doe with it It is utterly inimitable and impracticable by ordinary Elders and officers And if it be the second viz. That this delivering up to Satan be the formality of Excommunication then it will follow when there is not such a delivering up to Satan there is no Excommunication which I thinke few will say And the condition of persons not only censured but censuring doth prevail much with me not to thinke and if it be the third viz. a further degree of the censure then either a degree prudentially to be annexed according to the atrocity and heinousnesse of the fact of which I see not any warrant or it is a degree necessarily to be added and if so then is it inseparable from the censure nor can the censure be dispenced without it and so it is of the formality of it which to me is not so evident But if this delivering up to Satan be the consequent and fruit of the censure as the fourth opinion saith and many upon good grounds doe chuse rather to affirm then the controversie will be at an end in this particular For those brethren of the Congregationall way do affirm That when a Synod met together in the Name of Christ Burrough Heart division p. 44. have in the authority of Christ solemnly judged condemned and censured such an erring Church to be such an one as hath no right to any Church-ordinance nor is to have any communion with the Churches of Christ if this judgement be right then such a Congregation is thereby put out of the kingdome of Christ and consequently is put under the power and kingdom of Satan And thus I have done with the answer to the Objections and with that have at length finished this discourse of Church power as relating to this Question The suppressing of errour and reducing of erroneous persons Yet give me leave before I shut up this work in regard it is a better work to unite then to divide to compound differences then to heighten and increase them to lay down the grants of our brethren of the Congregationall-way unto this Question In which we shall tell you what materials they will afford us to the making up of this Fabrick And first though they expressely say that every particular Congregation is a Church of Christ and hath right to decide it's own controversies and to conclude it 's own differences instancing in the Church of Antioch whose endeavours among themselves to end their difference and conclude the controversie which arose â— Hâ—â—rt divisions p. 43. before ever they purposed to goe to Jerusalem doth clearly demonstrate that they had right though they wanted power yet they affirm that such a Church is to render an account to other Churches of Christ of their actions And this is not arbitrary that they may or may not doe it but they are bound in conscience to it as a duty they ow to God and to their sister-Churches Ibid. 2. They grant that a consociation of Churches in Synods consisting of Ministers and Elders is a precious ordinance of Jesus Christ for the preserving of the Churches against errours schisms and scandals 3. They grant that in case a particular Church or Congregation either want light or unity among themselves that they are not able to determine and conclude their own controversies Cotton Keys p. 48 either they are too difficult by reason of want of light or too hard for want of love or by reason of division among themselves that then it is their duty to repair unto a Synod or consociation of Churches for their help and assistance to the determining of their doubts and controversies And this they conclude upon these two grounds or reasons 1. The want of power in such a Church to passe a binding sentence Where errour or scandall is maintained by a faâ—tion the promise of binding and loosing made to the Church Ecclesia errans vel liâ—igans noÌ„ ligat is not given to the Church when it is leavened with errour and variance It is a maxime The censure of an erring or disagreeing Church doth not binde it is required a Church should agree and agree in Christs name that is in the truth Matth. 18.19 20. otherwise their censure is of no power 3. They conclude this from the patern in Act. 15. which patern clearly shews to whom the power and authority is committed when there groweth offence and difference in a Church even to a consociation of Churches c. 4. They grant these Synods thus conveened have power further then to counsell an erring Church they have a power from Christ to admonish men or Churches in his name Cotton K ys p. 53. when they see a Church to walk in any way of errour and their admonitions are more then brotherly perswasions for they carry with them the authority of Jesus Christ and that a Church fallen into errour and offence is subject both to the admonitions of other Churches and to the determinations and judiciall sentence of a Synod for direction in a way of truth and peace And this say they ariseth from that was spokâ—n before The sentence of an erring nor of a disagreeing Church doth binde and therefore in case a Church fail in either viz. truth or peace a Synod is the first subject of power and such a Chuâ—ch doth fall under the censure of a Synod 5. They grant that if there be cause given either of errour or of scandall A Synod hath power in the name of Christ to declare such Churches to be subverters of the faith Hâ—art divisions p. 43. or scandalous and offensive to shame them to all Sister and neighbour Churches 6. They grant that
God in Scripture And here I must tell you it is a knotty Question and of great concernment the issues may be dangerous on both sides if the results be that Synods are to judge it will be said there will be danger of subjecting mens consciences to the determinations of men if that every one are to doe it then will there be danger of confusion It is a tickle point and more need of your prayers for Gods assistance Now then for the answers of this Question that I may not beat the air and speak at randome there will be a necessity of premising some distinctions 1. Concerning Judges 2. Concerning points to be judged 1. Concerning Judges As we say of judgement so we may say of Judges There is a two-fold judgment and there are two-fold Judges 1. There is a two-fold judgement 1. Ministeriall 2. Rationall Judgment Reynolds in his conference with Hart cap 2. div 2 p. 100. midle of it Or there is 1. A Judgement in foro externo or publico a publike and authoritative judgement in Synods Councels Assemblies 2. There is a judgement in foro interno or privato a private and self-directive judgement in the Court of conscience And this distinction is founded upon the Word of God it hath footing there The first viz. Ministeriall judgement or that publike authoritative decision in Councels or Synods you may see it plain to have its footing in the Word of God Look to Act. 15. here was the occasion of this convention much trouble of the Churches concerning some difficult points and errours spread ver 2. then here 's messengers sent from the Churches and here 's the matter of a Synod Apostles and Elders of severall Churches here 's the forme assembling together here 's the end of it after much debate to clear and settle the truth Act. 15. â—8 Act. 16.4 here was the determination of the doubt with authority to binde the Churches For the 2d viz. private rationall or self-directive judgement in the Court of conscience I have clear'd that to you by many Scriptures 1 Thess 5.21 Prove all things and hold fast to that which is good which I have shewed you to be a charge to all Christians 1 Joh 4.1 Believe not every spirit but try the spirits whether they be of God yea or no And the example of the Bereans who were yet commended for trying and examining the doctrines of the Apostles themselves Act. 17.11 the Apostle injoyns us Let every man be fully perswaded in his own minde Ro. 14.5 And if so then is he to examine and judge And great reason for this will not bear us out to say that Authority commanded a Councel determined it and therefore I obeyed I submitted the Papists indeed say this will bear a man out in a way of errour but Christ saith If the blinde leade the blinde they shall both fall into the ditch And the Apostle tels us that wâ—ll not excuse us that we followed the determinations of Councels of Synods For every man shall bear his own burthen Gal. 6.5 Nay and every man shall give an account of himself to God Rom. 14.12 So that you see this distinction of ministeriall and rationall publike and private judgment and Judges is founded in the Word of God We come to the second and that is to distinguish of points to be judged they are not all alike I will give you these distinctions of doctrine to be judged 1. Some are Doctrines of faith Some are Doctrines of worship And both these admit of their severall distinctions too 1. The doctrines of faith they are either such as are Fundamentall or Superstructive Doctrines I say these are either foundation-truths or building-truths And building-truths are such as are either More necessary or Accessory Accessory truths are such as are either More Evident and clear Or More Ambiguous and doubtfull Those more ambiguous and doubtfull are so either In themselves or To us 2. The Doctrines of Worship and those are such as concern Either 1. Internall worship and so they come under the Doctrines of faith 2. Externall and so they fall under the externall regiment or government of the Church The Doctrines of externall worship are either Essentiall or Circumstantiall Essentiall are those things which belong to the distinction of offices the choice of Officers and execution of them c. Circumstantiall are such as may be added for order for the commodity and profit of the people viz. time place hours In disciplina ecclesiastica distinguamâ—â— ea qua sunt fundamentalia ab accessoriis levioribus fundamentalia sunt haec ut legitimae vocationes personaruÌ„ retineantuâ— veluti pastores presbyteri diaconi ut ij legitime electi suo munere fungantur vel dâ—ponantur removeantur Accessoria dico quae ut haec fiant observentur in ecclesia quaque pro teÌ„pore c. Danaeus in 1 Tim. 5.13 p. 289. with such like And that these distinctions also are founded upon the Word of God I might shew you at large The distinctions of Doctrines of faith and worship they are the summe of Christian Religion Fides cultus faith and worship are the two generall heads of Christian Religion spread thorow the whole Scripture And concerning the Doctrines of faith the distinction of foundation and building-doctrines you may see plain 1 Cor. 3.10 11 12. I have laid the foundation but let every man take heed how he buildeth thereupon for other foundation can no man lay then that which is laid Jesus Christ There is the great foundation-truth Now if any man build upon this foundation gold silver precious stones wood hay stubble Here are building-truths of which there is distinction some precious stones some gold some but silver The hay and stubble are errours and erroneous doctrines built upon a good foundation bad consequences drawn from good conclusions bad superstructions upon a good foundation So that you see there is footing for those distinctions I might shew the like of the Doctrines of worship those that are Essentiall and those that are Circumstantiall This distinction hath also countenance in the Word of God And for the Essentials of discipline there is mention made in the Word but for the other they are left to the prudence and wisdom of the Churches And now having propounded these necessary distinctions I come to the Answer of the Question Who is to judge of Gods minde in the Word And here we must runne over all the distinctions we have named There will be need of all for the clearing of the point First I told you that there was a ministeriall publike and authoritative judgement and there was a rationall * Dantur errores duplices quidam sunt fundamentales quâ—â—â— ipsum fidei fundamentum consequenter salutis aeternae possessio tollitur quidam sunt mâ—â—us principales non tam de fiâ—e quam circa fidem quibus nec ipsum fundamentum destruitur nec salutis adeptio anceps
balance of the multitude but in the balance of truth the Word of God This is certain b Veritas neque à nultis neque à paucis pendet Park l. 2. p. 253. Truth doth neither depend on many nor few And therefore we are not to goe by number of votes and voices in finding out of truth but by the authorities of Scripture we are not here to goe by the pol but by the line the Word of God To the Law and to the testimonies if they speak not according to this the light is not in them most voices are not here to carry it but enquire What saith the answer of God You know if the diall be not set by the Sunne you care not what it saith So if men be not guided by the Word it 's no matter what they say though they be myriads of men that speak it Indeed we may give too little and too much to multitude 1. We give too little when the concurrent opinions and deliberate thoughts of a number of godly learned and holy men is of no weight with us when we will reject their results ignorantly wilfully without an impartiall debate and examination of them an honour that you give to the opinions I may say the errours of men of no name Certainly as you are not to submit to the judgement of any Assembly or company of the learnedst and holiest men with a blinde obedience So neither are you to reject their results and determinations with a perverse will you are to try them and be so farre from unprejudiced thoughts that you are charitably to judge that probably so many holy and learned men are not in an errour probably they are in the truth and if you thinke otherwise before triall and debate you give too little to them and it is your sin 2. We give too much to multitude and number 1. Either when we judge of an opinion to be truth because the promiscuous multitude doth adhere to it 2. Or when we blindly subscribe to an opinion for truth because many learned and holy men are the Patrons and maintainers of it 1. When we judge of an opinion to be truth because the promiscuous multitude abundance in the Church adhere to it And this is indeed the great errour men are carried away with the crowd they are not able to stand against the stream they are carried down with the multitude and the number of them in the way is the great argument that concludes them in it also Christ tells us here in the text That many shall come in his Name and say they are Christ and shall deceive many Here you are told there may be a multitude of seducers and a multitude of seduced they shall deceive many And it is the worst of arguments to prove truth by multitude It is a passage of Chrysostom * In theatris multitudo quaeratur Multitudo nota ecclesiae ac proindè veritatis noÌ„ est quia ecclesia saepe in paucis confistit deinde quia multitudo malorum impiorum major est post reâ—â—ò faâ—sa Religio majora occupavit spatia quaÌ„ vera Chry. ad pop Antioch â—om 26. The multitude can be no true Character of the truth and he gives three reasons 1. Because the Church of God doth consist in a few 2. Because the number of wicked men are the greatest 3. Because errour hath gotten more ground then truth the possessions and territories of errour doe farre exceed the bounds of truth you know there are more tares then wheat in Gods field more Goats then sheep in his fold more chaff then corn in his floor more bad fishes then good in his net if Atheisticall prophane men unbelievers proud ambitious men coverous and worldly persons hypocrites and formall professours were singled out the residue would be but few you would see ground why Christ calls his flock a little flock a small remnant and to take up the complaint of the Prophet that the number was but as the gleanings of grapes after the vintage is over but as the shaking of an Olive-tree after the fruit is gathered even one of a City two of a Tribe and to say with Christ Broad is the gate that leads to death and many there be that enter thereat but narrow and strait is the gate which leads to life and few there be which enter therein So that you see if we take up judgement of truth by the number of men in the Church that adhere to it we may be mistaken we are commanded not to follow a multitude to evil * Quae nam precor utilitas est multuÌ„ esse foenum quaÌ„ paucos lapides praeciosos non in numeri multitudine sed in virtutis probitate multitude consistit There is much drosse little gold much hay and stubble and little precious stones If there be any validity in this argument of number it is not in the weight but in the worth a Non in quantitate molis sed in qualitate virtutis Non salvat Christianum quod pontifex dicit praeceptum suum esse justum sed oâ—o tet illud examinare atque se iuxta regulaÌ„ superius dataÌ„ dirigere Ger. Laicus temerè doctoribus ecclesia credere non debeat sed coriaÌ„ doctrinas examinare praesertiuâ— cum populi aures sacerdotum cordibus sape sanctiores sim Hieronâ— Epist. not in the bulk or quantity but in the worth and quality of the persons that are the maintainers of it And yet therein we may erre also which is the second way whereby we give too much to multitude When we blindely subscribe to an opinion for truth because many learned and holy men are the Patrons and maintainers of it I have clear'd this to you at large that it is the duty of every Christian to examine not only the private opinions of private men but the sentences definitions debates of Synods and Councels and to embrace or reject them as they shall appear consonant and dissonant to the rule of truth the Word of God And the Scriptures are plain for it we are commanded to try all things 1 Thess 5.21 And not to believe every spirit 1 Joh. 4.1 and to search the Scriptures Joh. 5.39 Isa 8.20 And the Bereans were commended for the same notwithstanding the doctrine they examined was the doctrine of the Apostles Act. 17.11 And it will not be sufficient for you to say you followed the doctrines of your leaders Christ tells you If the blinde lead the blinde both shall fall into the ditch And therefore we shall give too much to a number of holy and learned men to drinke in and receive what ever they doe propound to subscribe our judgement to their positions without further debate and examination of them though the things be truths yet we erre in our way of closing with them we give blinde obedience and implicit faith to them we make men the masters of our faith which wrongs God and injureth