Canon or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In respect of heresie schisme obstinacie contempt and scandall Vindex not by any externall coactive power which is peculiar to the Magistrate but by spirituall censures The dogmaticke power of a Synod is not a power to make new Articles of faith nor new duties and parts of divine worship but a power to apply and interpret those Articles of faith and duties of worship which God hath set before us in his written Word and to declare the same to be inconsistent with emergent heresies and errours To this purpose it is that the Apostle calleth the Church the pillar and ground of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be expounded either in sensu forensi the Church is the publicke witnesse notifier and keeper of truth even as in Courts and places of judgement there are pillars to which the Edicts of Magistrates are affixed that people may have notice thereof or in sensu architectonico as the Church by her faith is built upon Christ or which is all one upon the doctrine and truth of Christ contained in the writings of the Prophets and Apostles and leaneth thereto so by her Ministery she upholdeth under-propeth and conserveth this same truth lest as the Prophet speaketh Truth fall in the streets perish among men Truth standeth fast in the Church and is kept firme while it is professed preached propugned and maintained against all contrary errour and heresie In the same sense saith the Apostle that unto the Jewish Church were committed the Oracles of God by them to be kept interpreted propagated c. By the Diatakticke power a Synod may institute restore or change according to the condition and exigence of the Church the externall circumstances in the worship of God and Ecclesiasticall discipline I meane those circumstances which are common both to civill and sacred Societies the conveniencie whereof is determinable by the light of Nature alwayes observing the generall rules of the Word which commandeth that all bee done to the glory of God that all bee done to edifying that all bee done in order and decencie that we give none offence that wee support the weake that we give no place to the enemies of the truth nor symbolize with Idolaters c. Now for avoiding disorder and disconformity in a Nation professing one Religion it is fit that Nationall Synods give certaine directions and rules even concerning these rites and circumstances not having therein an Arbitrary or Autocratorke power but being alwayes tied to follow the rules foresaid The Criticke power of a Synod is not a Lordly imperious dominiering over the flocke of Christ which is not to bee ruled with force and cruelty but it is the power of spirituall censures as excommunication deposition and the like most necessary for the repressing of heresie errour obstinacie in wickednesse and scandals otherwise incorrigible Without this power schismes and offences could not bee cured but should the more increase whileas liberty is left to heretickes schismatickes and obstinate persons without any censure to pester and disturb a whole Nation without any regard to the constitutions of a Nationall Synod But may one say if the Decrees of a Synod concerning matters of Faith or Worship may and ought to bee examined by the sure rule of the word of God and onely to be received when they doe agree therewith and if also the constitutions of a Synod in externall circumstances doe not binde except ex aquo bono and propter justas mandandi causas or as Divines speak in casu scandali contemptus and not for the meere will or authority of a Synod and if therefore all Christians are by the private judgement of Christian discretion following the light of Gods Word and Spirit to try and examine all decrees and constitutions of any Synod whatsoever to know whether they may lawfully receive the same as our Divines maintaine and prove against Papists If these things be so it may seeme contrary to Christian liberty and to the Doctrine of Protestant Writers that Synods should exercise the foresaid Criticke power or inflict any spirituall censures at least upon those who professe that after examination of the decrees or constitutions they cannot bee perswaded of the lawfulnesse of the same Ans. 1. Our Divines by those their tenents meane not to open a doore to disobedience and contempt of the ordinances of a Synod but onely to oppugne the Popish errour concerning the binding power of Ecclesiasticall lawes by the sole will and naked authority of the law-maker that Christian people ought not to seek any further reason or motive of obedience 2. A Synod must ever put a difference betwixt those who out of a reall scruple of conscience doe in a modest and peaceable way refuse obedience to their ordinances still using the meanes of their beter information those who contemptuously or factiously disobey the same labouring with all their might to strengthen themselves in their errour and to perswade others to be of their minde 3. This objection doth militate no lesse against Ecclesiasticall censures in a particular congregation then in a Nationall Synod And they who doe at all approve of Church censures to be inflicted upon the contemptuous and obstinate shall put in our mouthes an answer to objections of this kinde CHAP. V. The first Argument for the authority of Synods and the subordination of Presbyteries thereto taken from the light of nature HAving now described the power of particular Elderships which we call Sessions of Classicall Presbyteries and of Synods Provinciall and Nationall it remaineth to confirme by Arguments the subordination and subjection of the particular Elderships to the Classicall or common Presbytery of both to the Provinciall Synod and of all these to the Nationall Assembly So that every one may perceive what reason the Church of Scotland hath to give unto the higher Ecclesiasticall Courts authority over the lower I might insist long enough both in the Testimonies of Protestant Writers and in the examples of the reformed Churches abroad as also in the examples of all the ancient Churches all speaking for this authority of Synods But these I shall passe because I know Arguments from Scripture and reason are required and such we have to give First of all I argue from the very light law of nature That same light of nature which hath taught our Common-wealth beside the Magistrates and Councells of particular Burghs to constitute higher Courts for whole Shires Baliveries Stuartries Regalities and above all these the supreame Court of Parliament to governe the whole Nation hath also taught our Church to constitute Synods Provinciall and Nationall with power and authority above Presbyteries Wee are farre from their minde who would make Policy the Mistresse and Religion the Handmaid and would have the government of the Church conformed to the government of the State as the fittest paterne But this we say in all such
in Synods is three-fold dogmatick diataktick and critick Whether the decrees of a Synod may be pressed upon such as professe scruple of conscience there anent CHAP. V. The first argument for the authority of Synods and the subordination of Presbyteries â—â—erto taken from the light of nature THat the Church is a certain kinde of Republike and in things which are common to her with other societies is guided by the same light of nature which guideth them Of this kinde are her assemblies CHAP. VI. The second argument taken from Christs Institution THe will of Christ for the authority of Synods is shewed two waies 1. Because else he hath not sufficiently provided for all the necessities of his Church 2. He hath committed spirituall power and authority to the Assemblies and Courts of the Church in generall yet hath not determined in Scripture all the particular kinds degrees and bounds thereof and that for three reasons The particular kinds of Synods appointed by the Church according to the light of nature and generall warrant and rules of the word are mixed thogh not meer divine ordinances CHAP. VII The third argument taken from the Iewish Church THat there were among the Jews aâ— least two Ecclesiasticall Courts the Synagogue and the Sanedrim That the power of the Synagogical conâ—istory was not civill but spirituall proved against Sutliffe That the Jews had a supream Ecclesiasticall Sanedrim distinct from the civill Sanedrim proved against the same Sutliffe both from the institution therof Deuâ— 17. and from the restitution 2 Chron. 19. and from the practice Ier. 26. The consequence of our argument proved against such as deny it That we ought to follow the Jewish Church in those things which it had not as it was Jewish but under the common respect and account of a politicall Church CHAP. VIII The fourth argument taken from Acts 15. THat we finde Acts 15. a Synode of the Apostles and Elders with authority imposing their decrees upon many particular Congregations Foure answers made to this argument found not to be satisfactory CHAP. IX The sixt argument token from the Geometricall proportion THis argument from proportion doth hold whether we compare the collectives of Churches among themselves or the representatives among themselves or the representatives and collectives together CHAP. X. The sixt argument taken from necessitie THat without the authority of Synods it is impossible to preserve unity or to make an end of controversie Other remedies declared to be ineffectuall CHAP. XI Objections made against the authority of Synods answered THe place Math. 18.17 discussed That one visible politicall Church may comprehend many Congregations proved That the authority of Presbyteries and Synods doth not rob the Congregations of their liberties as the Prelacie did A visible Church may be considered either metaphysically or politically This distinction explained serveth to obviat sundry arguments alledgeâ— for the independent power of Congregations Other two objections answered which have been lately made The first part CONCERNING RVLING ELDERS CHAP. I. Of the words Elder Lay Elder Ruling Elder THE word Elder answereth to Zaken in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek It hath foure different significations 1. It noteth Age. 2 Antiquity 3. Venerability 4. An office In the first signification Elder is opposed to younger as 1 Tim. 5.1 Rebuke not an Elder but intreat him as a father the younger men as brethren 1 Pet. 5.5 Likewise ye younger submit your selves unto the Elder In this sense was the Apostle Iohn called the Elder because hee outlived the other Apostles 2 Iohn 1. and 3. vers 1. In the second signification Elder is opposed to Moderne Mat. 15.2 Why doe thy Disciples transgresse the tradition of the Elders That is of them of old time Mat. 5.21 In the third signification we finde the word Isa. 3. where the Lord saith that he would take away from Israel the prudent and the ancient vezaken that is the worthies among them and such as were respected for wisedome The same word and peradverture in the same sense is turned Elder Exod. 2.16 Eth-zikne Israel the Elders of Israel So the Spanish Seijor the French Seigneur the Italian Signore all comming from the Latine Senior signifie a man of respect or one venerable for dignity gifts prudence or piety Contrariwise men of no worth nor wisedome men despicable for lacke of gifts and understanding are called Children Isa. 3.4.12 Ephes. 4.14 But it is the fourth signification which we have now to do withall and so an Elder is a spirituall officer appointed by God and called to the government of the Church Acts 14.23 When they had by voyces made them Elders in every Church They have the name of Elders because of the maturity of knowledge wisedome gifts and gravity which ought to be in them for which reason also the name of Senators was borrowed from Senes Before we come to speake particularly of those Elders of which our purpose is to treat it is fit we should know them by their right name lest wee nick-name and mis-call them Some reproachfully and others ignorantly call them Lay Elders But the distinction of the Clergie Laity is Popish and Antichristian and they who have narrowly considered the records of ancient times have noted this distinction as one of the grounds whence the mystery of iniquity had the beginning of it The name of Clergie appropriate to Ministers is full of pride and vaine-glory and hath made the holy people of God to be despised as if they were prophane and uncleane in comparison of their Ministers Gerard likeneth those who take to themselves the name of the Clergie to the Pharisees who called themselves by that name for that their holinesse did separate them from the rest of the Jewes for this Etymologie of the name Pharisee hee citeth Tertullian Origen Epiphanius Ambrose and confirmeth it from Luke 18.10 Hence was it that some Councels discharged the Laity from presuming to enter within the Quire or to stand among the Clergie neere the Altar Two reasons are alleadged why the Ministers of the Church should bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First because the Lord is their Inheritance secondly because they are the Lords inheritance Now both these reasons doe agree to all the faithfull people of God For there is none of the faithfull who may not say with David Psal. 16.5 The Lord is the portion of my inheritance and of whom also it may not bee said that they are the Lords inheritance or lot for Peter giveth this name to the whole Church 1 Pet. 5.3 Where if it were needfull we might chalenge Bishop Hall who borroweth a glosse from Bellarmine and Gregorius de Valentia telling us that Peter chargeth his fellow Bishops not to dominier over their Clergie so shutting out of the Text both the duty of Pastors because the Bishops onely are meant by Elders and the benefit of the people because the inferiour Pastors are the Bishops
Governement But Presbyteriall Government secretly smileth because while she was ready to say much more for her selfe he did not put her to to it lest himselfe should have been put ad metam non probandi But he particularizeth himselfe and telleth us he hath unfolded the weaknesse of our grounds and disproved our pretended proofs The truth is that the best of them the most of them he hath not touched He addeth that hee hath proved out of the Word of God the liberty of the people in choosing thâ—ir own officers This may be added â—aute but caste I am sure it is not He would make the world beleeve that Presbyterians are against the peoples election of their officers which is a calumny He saith he hath annexed certaine arguments proving Presbyteriall Governement to be contrary to the pattern which Christ hath left in the New Testament These arguments shall be answered with no great difficulty In this place I shall only say a word of them in generall The man hath a notable faculty of proving that wherein the Presbyterians do agree with him and passing that wherein they disagree from him Many humane testimonies and citations of writers he mustreth together to make a simple reader beleeve that many are of his judgemenâ— But I find none of them all except two or three to affirme any thing which we deny But why hath he taken all this paines He will present it forsooth to the Kings most excellent Majestie and to the right honourable Lords and the honourable house of Commons now assembled in Parliament As if it were to be expected that a popular and independant forme of Church government in every Congregation which should most certainly open a doore to a thousand remedilesse confusions may obtaine his Majesties royall assent or the acceptation of the High Court of Parliament Nay brother seek some other friends to your cause for if wise men be not too too much deceived the King and the Parliament in their great wisdome do fore-see that whensoever Episcopall government shall be removed another form of Provinciall and nationall Church government must needs succeed unto it Now to come to the substance of his discourse first hee maketh a quarrell against the Presbyteries of particular Churches which are in Scotland called Sessions then against all higher Consistories in the Church As for the Presbyteries of particular Churches he judgeth them three wayes defective First he requireth that all who are admitted into the company of Elders even the governing or ruling Elders should be apt to teach and able to exhort with sound doctrine and convince gainesayers and that not only privately or in the Consistory but in the publick assembly also if not exactly yet competently Answ. 1. Though ruling Elders ought to teach exhort rebuke c. both in the Consistory and privately from house to house as the case of every family and person doth require which is all that can be drawne from those alleaged places to Timothy and Titus if so be they ought at all to be extended to ruling Elders yet there is no place of Scripture to prove that they ought to teach publikly in the Congregation 2. That expression if not exactly yet competently is somewhat mysterious 3. Ruling Elders are expresly distinguished from those that labour in the word and doctrine 1 Tim. 5.17 and from these that teach or exhort Rom. 12.7 8. 4. If ruling Elders shall â—each publikly in the congregation ex officio and with cure of soules as they speak why shall they not also minister the Sacraments which are pendicles and seals of the word and therefore committed to those who are sent to the publick preaching of the Gospell Matth. 28.19 5. Though he speak here only of ruling Elders yet I doubt he requireth of at least will permit to all men that are members of the Church the same publick teaching and prophesying in the Congregation The second defect which he wisheth supplied is that the temporary ruling Elders may be made perpetuall and for life which he enforceth by foure reasons This I assent unto providing he admit a distinction betwixt the office it selfe and the exercise of the same The office of a ruling Elder ought to be for his life no lesse then the Pastors yet must we not condemne those Churches which dispense with the intermission of their actuall attendance for a certaine space and permit them to exercise their office by course as the Levits did of old whose example himselfe here taketh for a patterne The third thing he saith is of most moment He doth complaine that the Elders do not administer their publik office publikly as they should but only in their private Consistory He doth permit them indeed to meet apart for deliberation whereof we shall here afterward but he will have their Church-office which in the Lord they have received to be executed publickly in the face of the Congregation 1. Because an office publick in the nature ought also to be publick in the administration 2. Because the reformed Churches cannot know their Elders whether they be good or bad except by heare-say 3. Because otherwise the Elders can not ministerially take heed to the whole flock as they are warned to do Acts 20.28 Ans. 1. Ruling Elders do execute their office not only in the Consistory but from house to house throughout al the bounds of the CoÌ„gregation which may easily make theÌ„ known to that Church where they serve whether they be good or bad 2. Their Consistoriall sentences in all matters of importance such as ordination Church censures excommunication c. are made knowne to the whole Church 3. He passeth a short censure upon the reformed Churches The reformed Churches is a great word but this man maketh a moat of it 4. The place Acts 20.28 cannot helpe him for ruling Elders do feed and oversee the whole flock both by discipline in the Consistory and by taking heed to all the sheepe severally as every one hath need and in that respect may be called both Pastors and Bishops Beside I doubt he can prove that place to be meant of ruling Elders He He goeth on to make plaine what hee hath said by descending to some particulars in which the Elders office sâ—emeth especially to consist and these are saith hee The admitting of members into the Church upon profession of faith made and the reproving and censuring of obstinaâ—e offenders These are the most frequent publike administrations of the office of Ruling Elders And what of them hee saith as they leave the execution of these things to the Elders alone in the setled and well ordered state of the Church so doe they deny that they can be rightly and orderly done but with the peoples privity and consent His restriction to the setled and well ordered estate of the Church I cannot understand Hee had done well to have explained what hee meaneth by that not setled nor well ordered state of the Church