proceedings in Chester Diocesse May it please your Honors to receive a hint of some Prelaticall proceedings exemplified mostly in the particular of your humble advertiser who was called to the work of ministery many yeeres agone in such place of Chester Diocesse where he could execute his function without such officiating as is usually required of incumbents that take the Cure in Parishes In processe of time * Now B. of Durham D. Morton became Prelate who taking knowledge of divers Non-conformists in this Diocesse †H. Commission pretended ag Papists in Lancashire chiefly bent ag refusers of superstitious ceremonies sent out letters missive to summon some of them to the high Commission Court then kept at Chester Which being divulged it pleased God to stirre up some of the eminent wel-affected Knights Esquires inhabiting in that Diocesse to consult agree together to write a letter to the Bishop in these words * A copie of a letter sent to the B. of Ch. from some worthy gentlemen of the dioces in behalfe of some non-conformists Right Reverend c. Whereas wee understand that divers of our painfull and discreet Ministers are lately by letters missive from your L. others of his Majesties high Commission for causes Ecclesiasticall within the Diocesse of Chester enjoyned to appeare before you to answer to such matters as shal be objected against them We have thought fitting to acquaint your L. with our opinions of these our Ministers whose names are subscribed for the better prevēting if need require of such sinister and malitious informations which in these cases are frequently stirred up against men of their sort quality somtimes by lewd profane persons remaining in our owne Church many times by the disguised subtill superstitious Romanists Church-papists whose hearts are wholly against us all the while their faces are seemingly with us First therfore we have observed soe farre as we are able to judge in these our Ministers Integrity of life conversation orthodoxall soundnes of doctrine in their teaching diligence painfulnes in their places sobriety peaceablenes in their dispositions free from factiousnes In regard wherof as also the great good and profit which our Congregations where they remaine have abundantly received from their ministery we are emboldned eftsoones to intreat c. The letter was delivered to the B. at * The B. had besides his Bishoprick the Parsonage of Stocport being the greatest benefice in all Cheshire Stocport who having read it let fall these words They whom the letter concerneth are the worse to be liked for the good testimony the Gentlemen give of them And then speaking to me being one of the Subscribed in the letter required a proposall of any argument against the use of the Crosse in Baptisme that so he might instantly discover as he boastingly spake our weaknes and folly in refusing to conforme But I desired to decline disputes with him partly sith my errand at that time was to obteine his favour for release from the High C. Court if it might be procured and partly sith He vvas to be the chiefe judge in our cause which might prove prejudiciall to us in case of a denyed dimission Nevertheles when he pressed his demand in the presence of many persons of quality lest I should seeme to betray a good cause in being unwilling or * 1. Pet. 3.15 unready to give answer when a reason of my profession vvas asked I propounded an argumēt stating it according to the fairest pretence of urging the signe of the Crosse in Baptisme even as the Canon interpreteth the use of it For the dedicating of the party baptised to God Whence I proved that the signe of the Crosse in Baptisme was superstitious sith such dedication signified by it is an usurpatiō of an office besides divine institution consequently unlawfull as * Levit. 10.1 2. Galat. 1.8 9. by two texts of Scripture alledged applied I did evince After some debate about this argument of a non-sense distinction used by him viz. A dedication of consecration and a dedication of protestation c. He then said he could not beleeve that the Canon was so explaned therfore sent for the booke of Canōs but being therby further convinced not knowing what to answer he passionatly wished that either it had beene otherwise expressed or that noe explanation had beene added to the Canon In fine he ingenuously acknowledged his former neglect to study these controversies having hitherto esteemed lightly of them yet sith occasion seemed to require he now resolved to apply his studies a while this way Heerupon he was pleased to undertake our dismission from the H. C. C. till he should first have assayed to winne us to conformity in a scholasticall way sith he discerned in us as he said some schollership above his expectation At the same time he ordered us severally to set downe in writing within the space of the moneth following then to bring to him 3 * The B. would not dispute at all about the greatest grievāce of the Non-conformists viz. intollerable subscription unto 5 books in severall points questionable and faulty arguments against the Crosse in Baptisme the Surplisse in divine service kneeling at the Lords supper His order was accordingly observed albeit a desired successe failed For some of us shortly after were againe summoned by letters missive to the H. C. Court then dealt with in a vexatious sort I was compelled to travell 30 miles from my dwelling three severall times in 14 daies On one of these Court daies M. Nichols of b. m. a most pious and learned Minister being required to give an accompt of his arguments he had delivered to the B. was in open Court by the B. D. Snell scornfully taunted giered as if what he had written was raw and should therfore be rosted when they were not able to gainsay the wisedome Spirit by which he spake At the same time I having beene immediately before sharply spoken unto by the B. and Commissioners deferred to the Court for the weeke following one of the Bs cheife * Prelates have gentlemen to wait on them but they are such for the most part as are notoriously debauched as is commonly observed Gentlemen accompanied with two Popish Gentlemen belonging to a great Earle then in Chester plucked me a litle aside did idly disdainfully upbraid me of simplicity reproch me as if I were conjuring because I looked to the ground answered nothing they therfore also concluded I should goe to Hell sith my looks seemed thitherward Such their vile language uttered likewise with blasphemours swearing cursing in the hearing of many thronging about us occasioned a Gentleman that was present to complaine of their uncivill behaviour in humane cariage whereupō they being much inraged thrust him on the suddaine to the doore of the palace and cast him headlong dovvne the
superiour judicatory either Civill or Ecclesiasticall to be among these Iudiciall lawes that are perpetuall arising from the ground of common equity In like manner G. Bucerus speaking of these same judicatories inferiour superiour applying that which he had spoken before in generall unto this particular ordinance shewes that (z) Dissert de Gubern Eccl. p. 65. the judicatories of the Church at this day are lawfully framed according to the same forme and that the reasonis because it clearly appeares that this order being anciently instituted of God most religiously observed of the Fathers did belong onely unto the good order of the Church and not unto the paedagogie of the Law c. and therefore was not to be abolished Againe it was prophecyed of Christ and his kingdome that he should deliver the needy when he cryeth the poore also and him that hath no helper that he should redeeme their soule from deceit violence c. Psal 72.12 14. But if liberty of Appeales be now taken away by the comming of Christ then in respect of Ecclesiasticall government confessed to be a part of Christs kingdome the yoke of the Law should be more tollerable sweet and easy in this poynt of appeales then the yoke of Christ for under the Law the poore being oppressed in judgement by unrighteous Iudges in one place they cryed for help by appealing unto a superiour Synedrion and there found release and so were redeemed from deceit violence but now under the Gospell if it were as our Opposites hold that all spirituall jurisdiction should be limited to a particular Congregation then might the afflicted wronged soules cry in vaine finde no helper there being no Ecclesiasticall judicatory to releeve them and to redeeme their soule from the deceit and violence of their oppressours We read of Cranmer the holy Martyr how that when he was cruelly handled by unrighteous Iudges he sought to comfort himself by his Appeale from them unto a free Generall Councell The forme of his Appeale is exactly set downe by him and he doeth as it were cry out for it with great vehemency of words saying (a) Ioh. Fox Acts Mon. pag. 1709. col 1 edit 1â—10 I desire the first the second the third time instantly more instantly most instantly that I may have messengers if there be any man that will can give me them And I make open promise of prosecuting this mine appellation by the way of disanulling abuse c. But according to the Tenent of our Opposites it should thus have bene answered unto him by them Seek no comfort in such Appeales under Moses Policy they were lawfull but now under the New Testament they are unlawfull There is no Ecclesiasticall jurisdiction out of a particular Church that may give sentence in your cause c. What an unworthy conceit is this thus to dishonour the New Testament as if God had shewed more grace and provided more help for afflicted soules under the Law then under the Gospell This erroneous conceit is so much the more blame-worthy in some of the Brownists in that when they plead against the usurpation and injustice of Elders they theÌ„ confesse this same thing in effect saying (b) H. Ains Animadv p. 22. Is it meet that they should be Iudges in their owne cases In Israel when any complayned of wrong in the Synagogues or Cities there was an higher Court to controll unruly Elders to help the oppressed But now 2 or 3 Elders in a Church bearing themselves upon their forged â—â—thority from Mat. 18.17.20 may be lawlesse and who shall let them in their proceedings And for proof of this liberty in Israel they alledge Deut. 17.8 9. 2. Chron. 19.8 10. And why then cannot Mr Canne endure that I should alledge the very same Scriptures to a like end for is it meet that particular Churches should be Iudges in their owne cases In Israel if any complayned of wrong against a whole Synagogue there was an higher Court to controll unruly disordred Congregations and to help those that were oppressed by them And shall now 6 or 7 persons in a Church for sometimes there be no more specially in the new erected Churches of Separatists shall those be lawlesse bearing themselves upon their forged authority falsely collected from Mat. 18 shall there be no meanes by any Synod or by any superiour Ecclesiasticall judicatory to let them in their proceedings Againe they confesse that the (c) Ibid. p. 24. Saints have as much more power and libertie in the Gospel now then the Iewes had as the heyr when he is of yeares hath more then in his childhood Gal. 4.1 2 3. And likewise speaking of the peoples right then under the Law and under the Magistrate they say it (d) Ibid. p. 28. may he more but cannot be lesse now under the Gospel where the Church ministery hath not the power of Magistracie over Gods heritage What is then this liberty that the people have In the offensive controversies arising and continuing in a Church the people are either doers of wrong or sufferers of wrong either oppressours or oppressed is it now the right liberty of oppressours that they in their wrong-doing shall be exempted from the judgement of any superiour Church-government to controll them and for the oppressed is this their sory inheritance now under the New Testament that they are deprived of this liberty of appealing to any other judicatory out of themselves so as to seek any help thereby What is this els but to diminish and obscure the grace of the Gospell and to shorten the hand of the Lord as if he did not now stretch it out as farre either in mercy for help of the oppressed by allowing them the liberty and comfort of appeales or in judgement for rebuke of oppressours by permitting them to be lawlesse and secure without danger of further censure after they had once prevayled by an unrighteous proceeding in a particular Congregation D. Whitaker whom Mr Canne often alledgeth and often perverteth contrary to his meaning is very pregnant and full in witnessing this same trueth with me touching the lawfulnes necessity of appeales He sayth (e) Contr. 4 de Pont. Rom. Qu. 4. c. 2. p. 470. Truely appeales are of Divine and naturall right and certainly very necessary in every society because of the iniquity or ignorance of many Iudges Otherwise the innocent person should be undone if it were not lawfull to appeale from an unrighteous sentence and seing many controversies doe arise in causes persons Ecclesiasticall who can deny that the right of Appeales is of necessity to be granted Thus he avoucheth that the denyall of appeales is against common equity against the law of God and the law of nature D. Rainolds also (f) Conf. with Hart c. 9. div 2. p. 572.575 agreeth with D. Whit. in allowing of appeales in Ecclesiasticall causes As both of them condemne the Appeales unto
hath ordained these Holy assemblies with promise that they being gathered together in the name of Christ he himself will be among them With the Synod the Pastour hath authority to determine concerning regiment of the Church Againe (d) P. 115 116. 117. Let us returne to the authority of the Synod which consisteth in deciding and determining such matters as cannot otherwise in particular Churches be concluded either because they concerne the common state of all Churches or because they lack sufficient authority in some one Church First therefore the lawfull Synod hath to consider if any controversy of doctrine doe arise that it be determined by the word of God c. Secondly it hath to determine of the use of the ceremonies not of will without reason or ground of Scripture but upon necessary causes of avoiding offence and similitude of superstition of bearing with the weak of order and comelinesse and edification So did the Synod of the Apostles and Elders command for a time abstinencie from meat offered to Idols otherwise lawfull in it selfe for offences sake c. Also for order and comelines and best edification the Synod hath to determine what shall be observed in particular charges as of the time place and forme of preaching and praying and administring of the Sacraments For who should be able to know what order comelines and edification requireth according to Gods word but they that be teachers and preachers of the same unto all others For it is absurd that they should be taught by such in these small things as ought to learne the trueth of them in all matters c. (e) P. 118. It is out of all controversy that before there were any Christian Magistrates this authority was proper unto the Synod Which authority we know to be granted to the Church by our Saviour Christ practised by his Apostles continued by their successours three hundred yeares before there were any Christian Emperours and long time after there were Christian Emperours even as long as any puritie continued in religion untill both Emperours and Synods were thrust out of all lawfull authoritie which they ought to have in the Church by the tyrannie of Antichrist In the same learned Discourse of Ecclesiasticall Government it is further added (f) P. 122. 123. 124. The Synod hath further authority concerning Discipline to reforme and redresse by Ecclesiasticall Censure all such defaults and controversies as cannot be determined in the particular Churches as for example If the Pastour himselfe have need to be severely punished where there is but one Pastour in a Church or if Elders which should be reformers of others have notoriously misgoverned themselves or if they have beene led by affection to condemne an innocent or to justifye the ungodly in these and such like cases all contention is to be concluded by the authority of the Synod Some example we have thereof Act. 15. where those contentious Schismatiques that withstood Paul and Barnabas at Antiochia were constrained to yeeld by authority of the Councell and Paul and Barnabas restored to their credit For which causes Synodes ought oftentimes to be assembled though not generall of the whole Realme but particular of every Province or Shire as it may be most conveniently that such things as are to be reformed may be redressed with speed These and many other such like assertions in allowance of Synods and their authority hath this learned Authour whom yet they have alledged against me Had Will. Best but had so much wit or conscience as to have duely looked upon these English Authors being but small treatises and perused them diligently he might easily have learned hereby what order God requires in the Government of his Church But taking so much upon trust and presuming blindely upon the fidelity and skill of a Brownist therefore is he runne into Scandall having published many slanders against the Churches of Christ and wrested so many witnesses against their meanings In the next place the Testimony of Mr Fenner doth fitly offer itself to be examined of us for seeing he tooke upon him the Defence of the former Authour against Bridges who impugned that learned Discourse of Eccles Gov. we have reason to exspect that he also will defend the authority of Synods in like manner As for the two pages which Mr Ca. (g) Against Bridges p. 15 16. alledgeth he neither specifyeth his words neither doe I finde in either of those pages any one word against the use of Classes or Synods amōgst us but on the contrary a cleare testimony which he gives unto them For speaking there in pag. 16. of the forme of Discipline appoynted of God and of the severall points thereof particularly set downe in the word of God with other he reckoneth up these the joynt care of Elderships and Synods Afterwards he speaketh more fully in praise of this government and saith (h) Def. of Ecc. Disci ag Bridg. p. 105. The nature of this order itself which admitteth no Minister but learned nor any decision of weight but by advise of many with appointed conferences and Synods of learned men for such purposes besides the assurance of Gods favourable blessing of his owne ordinance and the experience of the Synodes of the Reformed Churches the comparison of their judgements Canons and other constitutions with the like of the other in any part beareth witnesse whether the want of learning and pietie both must needes be greater in it then in the other Whereas D. Fulk had given unto these Churches which have a Classicall and Synodall government the title and praise of (i) Learn Disc of Ecc. Gov. p. 7. rightly reformed Churches when D. Bridges was offended therewith Mr Fenner maintaines that praise to be due unto them and commends k their entire and whole obedience which they yeeld to God in receyving all the holy doctrine of our Saviour Christ both concerning things to be beleeved and also concerning the spirituall policie Discipline and order for guiding of his Church And further in the same place he repeats and undertakes to defend D. Fulkes words perswading to imbrace that most beautifull order of Ecclesiasticall regiment which God doth so manifestly blesse and prosper in our neighbours hands Hereby it may appeare how farre Mr Fenner was from that erroneous and slanderous spirit of Mr C. and W.B. And here by the example of W. Best all simple ignorant men are to be warned of publishing such false things as he hath done upon the credit of other men that are strangers from the Churches of Christ Moreover the judgement of Mr Fenner in approving this use of Synods for the government of Churches and judgement of causes may be clearly seen in sundry other testimonies which he hath given to this purpose and which I have (l) P. 84-88 before noted where among the rest when having maintained the right of Synods to be jure divino alledging many Scriptures for the warrant thereof he
that it is not capable of them Yet that they of Geneva doe allow the use of Classes and Synods Mr Parker hath there manifested from their writings and the confessions of their adversaries and it doth also appeare by their practise while their joynt Presbyterie doth not greatly differ from a Classis But to speake properly it is not a Classis and to speak truely they are not the first that have approved and practised such kinde of combined government But lest Mr C. should seeme to urge us with the testimonies of these Authours behold what proofes he addes to this purpose I. C. Touching these Assertions I cannot see how Mr Paget or any other is able to disproove them It is acknowledged on all sides that in the first hundred yeares after the Apostles Ministers and Brethren of sundry Congregations met sometimes to conferre mutually together of common Church-affaires yet so as every particular Congregation had alwayes as the Centuries (v) Cent. l. 2. c. 4. p. 391. write power and authority in themselves to chuse their Officers reject Heretickes excommunicate offenders and the like ANSVV. 1. There is nothing here sayd to proove the foresaid assertions but what is grounded upon a false supposition which the Authour-hath before (x) Pag. 30.156 157 164 c. often discovered viz. that particular Congregations have not still their power authority in elections and censures when they are combined with others subject to the power belonging to such combinations for their direction correction in case they offend Mr C. leaving this without proofe the assertions which he offers to maintaine are in like manner left without defence for ought he hath here sayd II. The Magdeburgenses never understood that the consociation of Churches in such sort as it is maintained by the Defendant is inconsistent with that power which they have in themselves as hath been shewed (y) P. 173.174 175. before out of other places of the same Authours according to which the place here quoted must be explained where they speak onely of the Apostles times and of particular Congregations considered in themselves without excluding their confederacy with others for their mutuall help in iudging and deciding of causes I. C. So againe for a hundred yeares next after we read in Eusebius (z) L. 3. c. 22. L. 5. c. 16. L. 3. c. 19. Iraeneus (a) L. 3. c. 1.2.3 Nicephorus (b) L. 4. c. 23. and others that neighbour Ministers came often together when there was any dangerous errour broched or weighty points to be determined serving for generall good but this they did of liberty not of duety partly to preserve mutuall society as Zipperus (c) L. 3. c. 7. sayth partly that they might hereby be the more able to resist adversaries as Mr Parker (d) Eccl. Pol. p. 329 330. sayth ANSVV. His quotations here as they use to be are either misprinted or impertinent howbeit the things themselves for which they are alledged may easily be granted But the question is whether the Synods or meetings of Ministers held in that age did not exercise Ecclesiasticall jurisdiction in determining of weighty points and deciding of controversies If so be they did which cannot be denyed seeing as hath been (e) Prof. Leyd Censur Confes Remonstr Pref. § 14. Vedel de Arcan Armin l. 2. c. 6. p. 186. noted against the Arminians such a deciding of Ecclesiasticall controversies was used in all the Synods of the ancient Orthodox Church then it must needs follow that those times have given testimony unto such Synods as are here maintained But to avoyd this Conclusion Mr C. puts in this shift which we must take upon his owne credit saying this they did of liberty not of duety But to what purpose is this evasion 1. The opposing of dangerous errours the preserving of mutuall society and seeking help for the resisting of adversaries the things here spoken of are necessary dueties and therefore to be done of duety and not of liberty See before p. 78. Men are bound to the performance itself though there may be liberty used in the choyce of the circumstances 11. Mr Parker saith expressely in the very place here cited by Mr C. that (f) De Pol. Eccl. l. 3. p. 329. the ground of the combination of Churches is the duety of maintaining mutuall society c. and that bond of mutuall help which Moses mentioneth Num. 32.6 where the Reubenites and Gadites are urged to their duety not left to their liberty In the next place he telles us his opinion touching the limits of Synodall actions to wit that (g) Ch. pl. p. 95. Ecclesiasticall Officers may conclude what they judge meet good but not make a Church-act or sentence unlesse the Church first know it give their free consent unto it As if to any effectuall purpose weighty points could be determined mutuall society preserved and adversaries resisted when dangerous errours are broched which are the reasons he himself hath allowed for assembling in Synods while every Church is left free to itself to approve or reject what is so concluded His reason is because the power authoritie to make Church-acts is in the body of the Congregation The proofe hereof as it is understood applyed by him is yet to be expected _____ Comming downe to the next hundred yeares he seemes to acknowledge the practise of those times to be against him but to excuse the matter he alledgeth Casaubon D. Whitaker Mornaeus Brightman yea and Cyprian Eusebius and Ambrose testifying that in those times men began to devise a new order and manner of governing Churches c. Observe here a notable fallacy in his insinuating that to be the cause of such speeches which indeed was not It is true that these and other Authours have complained of changes and corruptions crept into the Church in those times but not because of Synodall authority then exercised nay this hath ever been accounted the happines of those times that the Churches had more liberty to assemble in Synods then they could have before in the times of persecution under Heathen Emperours Constantine is every where commended for his religious respect unto the welfare of the Church in assembling the Synod of Nice On the other side the wickednes of Licinius is noted by his forbidding the use of such Assemblies Though Episcopall dignity grew to a greater height in those times then before yet Synodall jurisdiction was the same that had been used formerly save onely that the favour of the Emperours publick liberty and the increase of offences together with the inlargement of the Churches are (h) Euseb Hist Eccl. l. 10. c. 3. Iun. Animadv in Bellarm. de Concil l. 1. c. 10. n. 2. Camerar Hist Syn. Nic. p. 212. edit Niceph observed to have made the Assemblies more generall and frequent then in former ages And therefore whatsoever Mr C. affirme there is no reason why we should dissent from
times speak And for the delay occasioned partly by the difficulty of the work and partly by other distractions want of necessary helps for dispatch the book itself unto those that are not unacquainted with businesses of this nature will give reasonable satisfaction That which thou here seest touching Classes and Synods was written by the Authour in the latter dayes of his pilgrimage amidst sundry bodily weaknesses other necessary imployments There are now three yeares expired since he rested from this other his labours having served the will of God in his owne age entred into the joy of his Lord. Being warned some time before by a messenger of death to desist from the pursuit of this work he gave way that in convenient time as I was able I should husband these his notes for publick use It were to have been wished that his owne eye hand might have prevented the charge of an executour herein So shouldest thou have had this work farre more compleat and refined then now can be expected But the Almighty infinite in understanding to whom belong the issues of life and death hath ordered otherwise who will say unto him What doest thou According to the trust therefore committed unto me I doe now at length set foorth this monument of his godly painfull labours touching this weighty point of Church-government I have forborne as much as might be to interpose my rude pencill in this master-piece The liberty allowed unto me for the persiting of what was wanting I have used no further then was requisite for the coupling of the parts together out of severall papers written at severall times for the filling up of a few gaps specially in Ch. 7. having had the opportunity to meet with some bookes which the Authour wanted I have withall added a small Supplement for answer unto what remained in Mr Cannes book touching this poynt according to the first edition the same which the Authour onely saw followed in this his Defence And thus I have also cast my mite into this Treasury before I opened it for publick benefit If my coine be not currant let not that prejudice the rich supply that may be had out of the Authours store the value whereof will sufficiently discover itself unto them that with understanding unpartiall mindes receive it Howbeit thou art allowed desired according to the Authours meaning to bring it to the touchstone of trueth to the Law to the Testimony According this word try the reasons on both sides and hold fast that which is good Farewell from DORT Where a most pregnant effectuall testimonie hath been given for the needfull authority of Synods with which testimony the Authour hath closed his writing touching this subject Where this his Treatise now comes to light which we hope may prove usefull to direct unto the like remedy where the like case may require it He that hath the Starres in his right hand so guide the beames of this Candle now set upon the Candlestick that it may give light unto all that are in the house that the darke corners of errour may be further disclosed the lustre of his owne Ordinances becomes more apparent With this suit I againe take leave requesting thee to joyne therein with him that desires to be Thine in trueth R. PAGET THE FIRST PART OF THIS TREATISE Touching The Povver of a particular Eldership CHAP. 1. The occasion of this vvriting and the State of the Question WHereas Mr Ainsworth was desired by the Authour (a) Arrow ag Separ f. 2. v. to set down his reasons concerning whatsoever he thought might be a just cause of refusing communion with that partâ—â—ular Congregation whereof he was a Minister Mr Ainsw in his answer among the rest hath (b) Ibid. pag. 5. these words Other things there are wherein you know we differ from you c. Your Eldership sitteth judgeth matters apart from the Congregation c. Concerning which particular the Authour thus (c) Ibid. p. 33. replyed Though our Eldership for the examination of parties witnesses and for their consultations thereabout do sit apart as is meet yet do we not exclude or debarre any from hearing seeing the conviction of any sinne that is either publique of it self or persisted in when they desire the same yea we our selves have oft desired their presence to behold the convictions admonitions rebukes of offenders And further before any sentence be given for the cutting off of any offender we do first propound the matter unto the whole Church requiring their prayers advise and consent without which never yet any judgment of excommunication hath bene executed against any amongst us and this also is propounded unto them by divers degrees long oft before any pronouncing of sentence that so our brethren may have sufficient time both to informe themselves of the matter and to deliberate ripely thereof c. Mr Ainsworth in his next having (d) Ibid p. 317. sayd I put you in minde that you have not as yet alledged any one word of God for your Consistory c. the Authour puts him in minde of his owne allowing the same by communicating therewith in some measure whereof he had bene told (e) Ibid. p. 32. before whereunto he answered not a word and addes (f) Ibid p. 330. further Seeing you have not yet answered neither the (g) Exp. of Matt. 18. first nor the (h) Christian plea. last booke of Mr Iohnson wherein he hath written against your popular government what meane you to call for more if more be requisite you may see that I promised you in my former (i) Arrow ag Sep p. 33. writing that when I should receive any arguments from you to prove your refusall of communion upon these grounds that I would then give further answer unto you The errours which you have published in your Animadversion for the maintenance of your popular order and the enormities which in that order are committed by you in your unlawfull excommunications censures are so many that they require a distinct treatise for the refutation thereof of which I purpose to say more hereafter as occasion is given c. Hereupon and about the same time was written that which followes though not happily all that was intended By that which is sayd it may appeare that the Question is not whether the power of the keyes be given to the Church or whether the power of excommunication be in the body of the Church or whether Church-government ought to be with the peoples free consent c. All this may be granted and yet the point in controversy remaine undecided But the difference is about the execution judiciall exercising of this power Whether every offence to be judged or cause to be determined ought to be brought to the multitude or body of the Congregation and they to give their voyces therein together with the Officers of
from the peoples power in Civill judgements unto their power in Ecclesiasticall judgements should not be as unlawfull as the reasoning from the power of Civill Elders unto Ecclesiasticall Elders or why might not Mr Iohnson derive the power of the Elders in Ecclesiasticall matters from Civill as well as you may derive the power of the people from Civill judgements unto the spirituall judgements of the Church IV. The excuse which you bring to colour this unsound manner of reasoning in yourself is that (f) Animadv p. 28. the Apostle applyeth many things from Aarons priesthood (g) Heb. 5.4 9.6.7 13.11 12. to Christ yet he maketh Christs priesthood not to be after Aarons order (h) Heb. 7.11 12 15. but Melchizedeks should men now thus carp at his allegations But I answer 1. When the H. Ghost in the New Testament reasoneth from types figures in the Old such reasoning is authenticall infallible but when men doe reason by proportion similitude from types other temporary ordinances in the Old Testament their reasonings serve onely to illustrate things proved in other places of Scripture but els prove nothing of themselves and therefore though the first kinde of reasoning may not be carped at as being divine yet the latter may ofteÌ„ justly be reproved 2. Though some things may be applyed from the Civill government to the Ecclesiasticall yet that shewes not that they are like in this poynt of the persons by whom the power is to be exercised even as Aarons priesthood Melchizedeks though they be like in some things yet not in all 3. If there be any weight or worth in this evasion it may as well serve to excuse Mr Iohnsons reasoning from the Civill authority of the Magistrates as yours from the Civill authority of the people both of you arguing alike from a Civill power of judgement unto an Ecclesiasticall power The Second Errour YOur second errour in the doctrine of Ecclesiasticall government is that you doe not onely derive the power of the Church from the Civill authority exercised in the Common-wealth but also from such a supposed power of Civill judgement in the people as the Scripture no where gives unto them I. All the places before alledged by you to this purpose doe not prove the same As for that allegation Levit. 20.2 4. where the people of the land are commanded to kill an offendour we are thereby to understand both Princes Rulers as wel as the subjects and so that the power of judging giving sentence is to be asscribed unto the Rulers as the liberty duety of complayning before sentence and of execution after sentence belonged unto the subjects This word people is taken diversly in the Scriptures sometimes for subjects alone by way of opposition to Princes as Exod. 18.21 22. Num. 11.16 17. sometimes for the whole body of a nation comprehending Rulers of all sorts together with the subjects as Gen. 25.23 Deut. 4.6 33. and when any thing is in generall commanded unto the people taken in this sense as here such commandements are to be practised according to the severall callings of men but doe not prove the like power of performing those commandements to be in all the people That place Levit. 24.14 shewes that the people did execute the blasphemer but shewes not that they had power to decree that sentence or to pronounce the judgement in the first place which they executed in the last Those Scriptures Num. 15.33 27.2 35.12 doe shew that divers Civill causes were brought before the people as witnesses to heare the same decided but not as Iudges to give sentence upon the same Yourself speake but faintly of the matter when you (i) Animadv p. 29. plead from Ruth 4.2 7 9 11. that the people were also interested with the Elders in these affaires they might have interest to heare those controversies debated but what is this to prove the power of judgement to be in the whole body of the Congregation Besides if such a presence of the people to heare controversies do prove a power of judgement in the people you might as well plead that almost all Civill governments at this day are Democraticall as in England France Germany where malefactours are brought before the Iudges before the multitudes of people assembling together at such places Other pretences also you doe bring to obscure diminish the authority of the Magistrates in Israel as if they had not power to put a man to death to cut off a man from Israel without the consent of the people c. but they are as the former frivolous insufficient H. AINSVV. (k) Animadv p. 20. I know when Gods Law â—â—ndemned a man if it were shewed by all or any one of the Iudges or Priests or Prophets yea or Israelites the people should in order have executed him ANSVV. But what order was that for the people being subjects to take upon them the execution of judgement upon the testimony of any one of the Iudges or Priests when all the rest both of the Iudges Priests Prophets did not assent What warrant did the law of God in any place give unto the people to exercise such power of judgements upon the declaration of any one of the Israelites when all the Rulers both Civill Ecclesiasticall did make a contrary declaration and could not so understand the law of God as one of the Israelites had shewed it What is this order but the plaine way to sedition tumult H. AINSVV. (l) Ibid. Oft times the Heads of the people judged for rewards Mich. 3.11 the Princes as Lions the Iudges as Wolves devoured them the Priests polluted the Sanctuary wrested the Law Zeph. 3.3 4. Isa 1.23 And then the people of the land whose duâ—ty also it was to looke to open wickednes Levit. 20.24 were neither to follows the many nor mighty in evill Exod. 23.2 7. ANSVV. 1. Oft times the people also were wicked rebellious Idolatrous Apostates and presumptuous abettours maintainers of evill sometimes as bad sometimes worse then their Governours Exod. 32.1 c. Numb 14 1-10 16.41 42. Iudg. 2.11 19. c. But what is this to determine the right of authority doth that vary change according to the goodnes wickednes of the persons we are taught the contrary of God Though the Romane Emperour in Pauls time was a Lyon devouring many 2. Tim. 4.17 yet he teacheth submission unto the authority even of such Rom. 13.1 2. c. Though Annas Caiaphas other wicked Priests Scribes Pharisees were wolves devouring widowes houses polluting the Sanctuary wresting the Law Iohn 18. Matt. 23. yet we are taught to acknowledge the authority of such Matt. 8.4 Act. 23.5 2. Though wicked Rulers are not to be obeyed in their unlawfull commandements and therefore the servants of Saul did well not to execute his bloody commandement 1. Sam. 22.17 wherein
one Minister or Elder greater authority then another but their questions are determined by most voyces and they are all mutually equally subject unto one another in the Lord. IV. This government of Churches by Classes doth not deprive particular Churches Congregations of their liberty power but serves to direct strengthen them in the right use exercise of their power for example when a particular Church with their Elders or the greater part of them agree together to choose a Minister that is offensive or unfit for them if the Classis upon due consideration of the matter doe disanull their election hinder their proceeding yet doe they not hereby deprive them of their liberty nor take from them their priviledge of election forasmuch as they doe still leave unto them a freedome to choose another fit Minister they doe not in this case goe about to choose for them or to obtrude upon them another Minister against their will but onely exhort them to use their power and liberty aright and to shew more care and godly wisedome in seeking out such an one as may be more inoffensive fit for the edification of their Church Against this authority of Classes and Synods divers opposites have risen up and have pleaded for a new kinde of Discipline contrary to the order of all Reformed Churches and contrary to that Reformation which the ancient Non-conformists in England have so much desired laboured for And yet many of these Opposites doe in the meane time in generall termes seeme to (d) Mr Iacob in his Auestation of Church-gov p. 118. 178. Churches plea. p. 94. embrace Synods and greatly to approve of the benefit that comes by them But herein is the poynt of difference that they doe limit confine all Ecclesiasticall jurisdiction within the bounds of a particular Congregation Though they acknowledge Synods to be lawfull expedient and necessary yet this they hold to be onely in regard of counsell advise for provocation direction countenance but doe not acknowledge them to have any authority to give sentence for the decision of causes they doe not allow Classes or Synods to use any Ecclesiasticall jurisdiction or censure in judging the controversies that arise in particular Congregations They maintaine that (e) Churches plea. pref Mr Dav. Reply p. 229 c. every particular Congregation is independent not standing under any other Ecclesiasticall authority out of themselves This opposition of Classes Synods is made specially by the (f) H. Barrow Discov p. 190. 191. Apol. of Brown pos 9. Brownists and by them have the Ministers of England bene reproached for the respect which they had unto Synods After them Mr Iacob in his writings often allowing them for counsell (g) Necess of Reform p. 31 32 33 yet denyes the power authority which we asscribe unto them And in that booke which is intitled English Puritanisme (h) Chap. 2. art 3.6 c. this their opinion is most plainly peremptorily propounded And now also Mr Davenp though he (i) Apolog. Repl. p. 226 allow a combination of particular Churches in Classes and Synods and such a consociation of them as is betweene equalls and is by way of counsaile or brotherly direction yet he saith (k) Ibid. p. 229. that their authority is not a prerogative of jurisdiction but of aestimation reverence rather because Gods ordinance hath limited the former viz. jurisdiction to particular Churches as his delegates in their owne matters it is not in their power to alienate it from themselves But the latter viz. estimation reverence is due to Classes consisting of grave learned prudent and faithfull men for their excelent personall gifts in which respect their judgment is to be much valued receyved with due regard But if any doe asscribe unto Classes a power of jurisdiction over particular Churches and that in things which he calls proper unto themselves this he saith (l) Ibid. p. 230. is to subject particular Churches under an undue power this he calles an usurped power Now then behold what this estimation reverence is which Mr Dav. allowes to Classicall assemblies or Synods viz. not so much power as is allowed to any one man though it were the most ignorant and offensive that is a member of a particular Church for when a controversy ariseth about the election of a Minister the one half of the Congregation giving voyces for him another half excepting against him as unsound in doctrine unfit for thē if a whole Classicall assembly of Ministers Elders deputed from all the Churches round about doe also except against him as unsound and unfit and with one consent judge that he ought not to be called yet for one voyce of that one ignorant person whereby the one part of the Congregation comes to exceed the other in number is that unworthy one to be received called This is that due regard that estimation value which Mr Dav. affords unto this Classis consisting of so many grave learned prudent faithfull men of excellent personall gifts while he maintaines that all Ecclesiasticall jurisdiction is limited to the particular Church and all the counsell brotherly direction of the Classis must be of no authority against the resolution of such a wilfull company to censure their unjust proceedings to stay the same So againe (m) Apol. repl p. 47. he pretendeth Mr Cartwr his authority to prove that other Churches have no power of hindring a faulty election but by admonition which power every Christian hath in another for his good The speciall or onely remedy which the Opposites flye unto in such cases is the help of the Magistrate But hereby the importance of this Question and the danger of despising Synods may appeare Though they hold that Christ hath not subjected any Church or Congregation of his to any other superiour Ecclesiasticall jurisdiction then unto that which is within it self c. yet they hold (n) Engl. Purit cap. 2. § 6. 3. that if in the choyse of Ministers any particular Church shall erre that none upon the earth but the Civill Magistrate hath power to controule or correct the same for it c. that in such cases others are to leave their soules to the immediate judgement of Christ and their bodies to the sword of the Civill Magistrate c. But this help remedy is weak insufficient that many wayes for I. The Churches of Christ doe sometimes remaine under heathenish Magistrates that either regard not the cause of the Church refuse to judge their controversies as Paul Gallio Iohn 18.31 Act. 18.14 15. or els seek wholly to root out the same II. The Churches are sometimes dispersed sojourne in the countries of Popish Princes and Magistrates as the Churches which at this day live under the Crosse in Brabant Flanders sundry other places where they keep themselves as secret
live to this onely true forme or els to betake themselves unto some Church so formed as they tender their spirituall safety comfortable assurance in Christ But we on the contrary side though we hold that Classes and Synods are most necessary and profitable for the well being of the Church being also prescribed unto us by divine ordinance See Voet. Desp Caus Pap. p. 65 2. yet doe we not hold that the essence being of the Church doth consist in this much lesse in that forme of government commended by them If a particular Church of God should sojourne among the Indians or among Hereticks where it could not obtaine fellowship with other Churches out of it self or if by violence or other unavoydable inconveniencies any Church should be hindred from enjoying this benefit of combination with other Churches in Classicall government yet doe we acknowledge that notwithstanding this want such a Church might still subsist be reputed a true Church And yet so that we hold every Church bound to seek this dependency union with other Churches as God shall give oportunity meanes and cannot without sinne neglect the same To this place belongs the answer unto two of those Questions which Mr Canne (a) Churches plea. p. 33. propounds upon another occasion I. CAN. Whither it be Jure Divino that Ecclesiasticall Officers of many Churches are necessarily bound to determine by joint authority the cases of many particular Congregations or whither it be a thing arbitrary left unto every mans liberty ANSVV. That the combination of Churches in Classes Synods for judging determining the cases of many particular Churches by joynt authority is a divine ordinance and appointed Jure Divino is that which I maintaine labour to prove in this Dispute in the following Arguments As it is not a thing arbitrary and left unto every mans liberty whether he shall joyne himself as a member unto a particular Church if he have meanes and opportunity to doe it so it is not a thing arbitrary nor left in the liberty of particular Churches whether they shall combine themselves into Classes Synods for their spirituall government if they have opportunity All that neglect to doe it sinne against the communion of Saints walke not as becomes the members of the body of Christ Rom. 12.5 1. Cor. 12.25 Eph. 4.16 I. CAN. Whither all such cases and controversies as are decided by many Ministers combined into Classes Synods must so stand as that particular Congregations may not if they thinke fit reject the same and practise otherwise then hath bene there determined by joint authority ANSVV. Men are bound to stand unto the judgements of Classes Synods so farre as their determinations are found agreeable unto the Word no further Act. 4.19 But if any particular Church reject their sentence determination being consonant unto the Scripture then that Church committeth double sinne once for transgressing against the written word of God and againe for despising the ordinance of God and contemning the joynt authority of such as are met together in his name Particular Churches are so to respect and stand unto the determinations of Classicall or Provinciall Synods even as particular men and members of a Church are bound to stand unto the sentence of that Church where they are members viz. according to the trueth and will of Gods and not otherwise CHAP. II. The first Argument taken from the words of the Lavv Deut. 17 8-12 THe first Argument is taken from the ordinance of God delivered by Moses of old unto Israel where the people of God in particular Congregations were taught to bring their hard difficult controversies as well Ecclesiasticall as Civill unto a superiour Judicatory unto the Priests the Levites or unto the Judge in those dayes according to the quality of the cause for the deciding thereof Deut. 17 8-12 This Order was also reestablished in the dayes of Iehoshaphat who placed and settled in Ierusalem an Ecclesiasticall Synedrion or Senate for the matters of the Lord over which Amariah was President these were to receive the complaints and to judge the causes of their brethren that came up unto them from other cities places of their habitation even as there was also a Civill Synedrion for the affaires of the King over which Zebadiah was President 2. Chron. 19 8-11 This forme of government is commended unto us of David as the praise of Ierusalem when he poynts out distinctly these two kindes of Senates (a) See Iun. Annot. on Psal 122. Ecclesiasticall and Civill thrones of judgement and thrones of the house of David whereunto the Tribes even the Tribes of the Lord did goe up Psa 122.4.5 As Paul once rejoyced in the spirit to see the order of the Colossians Col. 2.5 so David considering the beauty of this order declares the same to be one speciall cause of his spirituall gladnes joy in the Lord witnessed in that Psalme Hereby it is evident that the Assemblies Synagogues of Israel were not independent but stood under an Ecclesiasticall authority out of themselves they had no single uncompounded policie all Ecclesiasticall jurisdiction was not limited unto particular Congregations Now let us see what our opposites say to this I. CAN. (b) Churches plea. p. 43 44. Hee seekes to strengthen the authority of Classes Synods by the Iewish politie government Now the Papists to establish the Sea of Rome use the same argument And the truth is if Mr Paget intend to dispute this way they will cary it quite away from him But I thinke he will hereafter be more considerate and speake no further of that manner and forme of Church government seeing he knowes the most learned on our side doe condemne the Papists for it viz. (c) Animadv contr 1. l. 3. c. 4. Iunius (d) Inst l. 4. c 6. sect 2. Calvin (e) Ag. Whitg l. 2. p. 614. Cartwright (f) Contr. 4. qu. 1. D. Whitaker others ANSVV. Mr Ainsworth before him speakes much in like manner to this purpose he saith (g) Animadv p. 15.16 It is a mayn pillar of Popery to proportion the Church now in the outward politie to Israel The Rhemists would have (h) Rhem. annot on Mat. 23.2 the see of Rome in the new law to be answerable to the chair of Moses Cardinall Bellarmine (i) De Rom. Pout l. 4. c. 1 maketh his first argument for the Popes judging of controversies from the Priest Judge that was appointed in the Law Deut. 17. c. And there also he alledgeth three of the same witnesses against arguing from the Iewish policie which here Mr Canne citeth againe Mr Davenp pleads to the same effect saying (k) Apol. repl p. 254. The Texts which Bellarmine alledgeth for the power of Councills in making lawes are the same which the Answerer sometimes harpeth upon in this case but Iunius clearly sheweth that they
Rome so both do grant liberty of Appeales unto Synods Yea and all the Arguments generally both of Greekes and Latines directed against the appeales made unto the Pope doe yet reserve a liberty of appeale unto Synods This may be observed from D. Whit. in his (g) De Pont. Rom. Qu. 4. p. 4 6. 48â— c. large ample defence of the Arguments of Nilus the learned Bishop of Thessalonica as he calls him and in his maintaining of the Arguments of the Latines also And now if these appeales be granted then is the question clearly granted and fully yeelded unto me then is not all spirituall jurisdiction limited to a particular Church then are not Churches independent then is there a superiour Ecclesiasticall power to judge the controversies of particular Congregations out of themselves Lastly though Mr Canne cannot endure that we should seek to strengthen the authority of Synods from the Policie of the Jewes yet if he would open his eyes he might see beside those above noted others also arguing in like manner The ancient Fathers have often argued from the Judiciall ordinances delivered by Moses unto Israel yea they have often alledged this very place in speciall Deut. 17. to shew thereby the practise of Christians in the New Testament Cyprian (h) Lib. 1. Epist 8. ad plebem p. 94 Epist ad Pompon de virginibus p. 170. Epist ad Rogat p. 192. citeth it often and the like might be observed in other writings of the Fathers Among later Writers the lights of this age Vrsinus (i) Tom. 1. in Expl. Catech p. 295 Tom. 3. Iudic. de Disc Eccl. p. 806.807 pleadeth from Deut. 17. to shew the authority of the Church for the excommunication of obstinate sinners Mr Cartwright (k) First Reply to D. Whitg p. 192. to shew what authority Ministers and Ecclesiasticall Governours have now in the New Testament for the governing of the Church argues from the Jewish Policie and from that Ecclesiasticall Synedrion described 2. Chron. 19.8 11. which had power to judge the causes of particular Synagogues Dudley Fenner speaking of the Presbytery in generall as it containes under it both Classes and Synods as well as the Elderships of particular Churches to shew the authority and use thereof among other places taken from the Jewish Policie (l) 8. Theol. lib. 7. c. 7. p. 276.277 alledgeth this also Deut. 17.9 with 2. Chron. 19.8 11. Zepperus to shew a divine warrant for the government of Churches by Synods (m) Polit. Eccles l. 3. c. 8. p. 707. 709. alledgeth these same places of Scripture Deut. 17.8 2. Chron. 19.8 Ruardus Acronius in like manner in his treatise (n) Cap. 7. with c. 13. of the Church of God the government thereof to teach how the more weighty controversies were to be brought from Synagogues and from particular Congregations unto greater Assemblies he alledgeth out of the Judiciall lawes of Moses this speciall place Deut. 17.8 c. To omit many other how is it that Mr Canne doth so much forget the practise of his owne Sect Is it not their manner frequently to alledge the ordinances of the Jewish Policie to strengthen and confirme that power of the Church and that order of government that is maintained and practised by them of the Separation Their Confession and Apology is full of such reasonings But instead of the rest consider we at this time the writings of H. Barrow who to prove the duety of the Church (o) H. Barr. Disc p. 1. alledgeth this place Deut. 17.8 c. To prove the power of the Church in driving away and keeping out the profane open unworthy from the table of the Lord alledgeth at once (p) Ibid. p. 17. the whole book of Deuteronomy and if the whole book then this 17. chap. also that is contained therein What unreasonable men are these to eat up and devoure at one mouthfull a whole book of Judiciall lawes and not to permit another to have a crumme thereof or to alledge one of those ordinances To prove that Princes for their transgressions are subject unto censure and judgement (q) Ibid. p. 14. 245. to be disfranchised out of the Church and to be delivered over unto Satan as well as any other offendour he alledgeth sundry examples and all out of the Old Testament all of such Kings as stood under the Jewish Policie Can they from the Jewish Policie prove them to be subject to the greatest censure and can they not from the same Law procure them liberry of appeale when they judge they are oppressed Is the Policie of Moses in force to binde them and is it then abrogate when they seek releef by appeale unto a superiour judicatory This is indeed an injury a misery to Princes people to high and low to be brought into greater bondage under Christ in the New Testament then others were under Moses in the Old THese things being duely considered it may hereby also appeare how vaine that is which Mr Dav. excepteth concerning appeales or the bringing of causes unto Classes Touching that which I had sayd upon another occasion from Deut. 17.8 with 1.12 2. Chron. 19.8.9 10. he excepts as followeth I. DAV (r) Apol. Repl. p. 215 The pretended reason c. will not help him in the cases questioned unlesse he can prove I. That the Classes are of the same use by Divine institution for the help of Pastour which have the assistance of their Eldership whereof that judicatory was for the help of Moses c. ANSVV. I. Observe how Mr Dav. being an Accuser and an Advocate of accusers instead of bringing any proof to justify the accusations calls upon me for proof of that established order of government so long enjoyed in these countries II. Seing it appeareth that the order of Ecclesiasticall government prescribed Deut. 17. 2. Chron. 19. was for the substance of it no part of the Ceremoniall law but of common and perpetuall equity and that the power of Classes for the receiving of appeales judging the causes of particular Churches was included therein it is thence also manifest that the power authority exercised by Classes Synods is therefore of Divine institution for the same use from the same grounds of holy Scripture III. What reason had he in describing the use of Classes to mention this onely that they were for the help of Pastours seing both they those judicatories Deut. 17.2 Chron. 19. were for the help benefit of every member of the Synagogues then and the Churches now as well as for the help of Pastours IV. What reason had he also in speaking of Pastours now to adde these words which have the assistance of their Eldership seing in the Synagogues anciently their Pastours Teachers had the assistance of an Eldership and Rulers of the Synagogue as well as now I. DAV It is to be proved II. That the causes in question which
he carryed from the Consistory to the Classis are of the same nature with those causes between blood blood between law commandement statutes judgements which were deferred to the Levites the Priests c. ANSVV. I. It is here also to be noted how instead of disproving that which I sayd and instead of shewing any dissimilitude of the question brought unto the Classis from those brought unto the judicatories Deut. 17.2 Chron. 19. he leaves his accusation without proof II. As for the proof he requires it is most plaine and evident from the places alledged for in them it is manifest that about whatsoever cause there was any strife or contention in Israel it might be brought unto the judicatories there mentioned All Ecclesiasticall affaires all matters of the Lord were to be brought unto the Ecclesiasticall Senate over which Amariah was President All Civill affaires all matters of the King were to be brought unto the Civill judgement over which Zebadiah was President 2. Chron. 19.11 And what controversy can there be in any Church or Estate that may not be reduced to one of these Iunius in his exposition of these places (Å¿) Anal. Expl. Annot on Deut. 17.8 2. Chron. 19.8 11. plainely distinguisheth these causes questions on this manner Againe whereas 2. Chron. 19. vers 10. there is expresse and generall mention of any cause whatsoever about which there might be controversy between Law Commandement Statutes Iudgements I would demand of Mr Dav. what cause can be excepted or exempted from these judicatories Was there ever any controversy or any contention in any Church which hath not reference to some Law or Commandement And seeing Mr Dav. himself in these disputes pretends the Law and Commandement against us doe not these questions therefore being of such nature belong unto such judicatories Seeing judicatories were therefore originally instituted to take away strife dissention as in Civill causes Deut. 1.12 so also in Ecclesiastical Deut. 17.2 Chron. 19. and withall seeing the causes in question c. have bene speciall meanes and causes of discord among us why should not these matters be brought unto these judicatories for tryall and judgement as well as others And therefore whether those Scriptures above mentioned have bene by me misapplyed or not I leave to the consideration of them that are able to judge CHAP. III. The second Argument taken from the words of Christ Matth. 18 15-20 THe second Argument is taken from that Rule of Discipline delivered by Christ unto his Disciples for the government of his Church in the New Testament Mat. 18.15 16 17 18 19 20. From this rule we may reason divers wayes and chiefly thus If this Rule of Christ be the same that was prescribed unto Israel of old and be translated from the Jewes Synagogues unto the Christian Churches then are not these Churches independent then are they not single uncompounded policies then is not all Ecclesiasticall jurisdiction limited within the compasse of particular Congregations then cannot appeales unto superiour judicatories be justly denyed But the first is true Therefore the second also The Assumption of this Argument is denyed by many kindes of opposites H. Barrow cryes out against it (a) Refut of Giff. p. 76. Is it likely or possible that our Saviour Christ would fetch his patterne for the Elders of his Church the execution of these high judgements from that corrupt degenerate Synedrion of the Iewes which by the institution of God was merely Civill and not ordained for causes Ecclesiasticall as appeareth Exod. 18. Num. 11. Deut. 1. the Priests bearing the charge having the deciding of all Ecclesiasticall causes Num. 18. Deut. 17. But this Councell of theirs was now mixed of the Elders of the people and the Priests handled all causes both Civill Ecclesiasticall indifferently Matt. 26.3 Act. 4.5 How unjustly and ungodly they dealt may appeare by their handling our Saviour and his Apostles from time to time Now as their is no likenes to collect these surmises from that place so is there no one circumstance in that Scripture to lead thereunto Mr Ainsworth would perswade that (b) Animadv p. 18. Christs doctrine in Matt. 18.18 is a new rule which Israel had not and thinks it would be good for men to yeeld unto this perswasion Mr Smith that declined unto Anabaptisme speaking of the order observed in the old Testament sayth (c) Parall Cens Observ Sect. 8. p. 75. The Lord did not then require men to proceed with their brethren in three degrees of admonition and so to bring them to the acknowledgment of their sinne and repentance That is the Lords dispensation for the new Testament But the Lords order for those times was 1. reproof for sinne Lev. 19.17 2. The partie reprooved was to offer a sacrifice which if he did he was cleansed from his sinne visiblie Levit. 4.23 3. If the wilfully refused to hearken he was to be promoted to the Magistrate and put to death for his presumption Numb 15.30 31. Deut. 17.12 This was the Lords oecconmie for those times when this order was violated then all communion was defiled whiles it was observed all was well in the visible communion Let any man declare the contrary if he be able Thus he challenged all men in the confidence of this opinion that Christ gave a new rule Mr Iacob speaking of this rule Mat. 18. sayth (d) Attest c. 8. p. 278.279 The Iewish Church-government cannot be here alluded unto much lesse required to be kept practised by Christians Concerning which together with all other Iewish ordinances the Apostle teacheth and confirmeth unto us that all those old things are passed away and that all things of such nature under the Gospell are made new 2. Cor. 5.17 and that the same things are shaken and changed and remaine not now unto us Heb. 12.27 NOw on the contrary to shew the trueth of the Assumption against these and the like denyals thereof and to prove that Christ gave no new Rule but the very same for substance which was given formerly to the Jewes let us consider it in the severall parts thereof so by induction from them demonstrate that which is affirmed by us _____ In that Rule of Christ Mat. 18 15-20 we have described to us 1. Three degrees of admonition 2. A censure upon contempt of admonition 3. A confirmation of that censure The first degree of admonition is most private betwixt the person admonishing and the person offending alone vers 15. This is no new commandement but taught of old both generally in the equity of the Law to love our neighbour as ourselves Lev. 19.18 and more specially to shew this love by admonition in the rebuke of sinne Lev. 19.17 and that with secrecy Prov. 11.13 25.9 And further as Christ describes the person offending by the name of a brother to shew in what loving manner this duety was to be performed to him
the manner of the Jewish Synagogue Bucanus also describing this Discipline sayth (n) Loc. cō loc 44. de Discipl qu. 12. Christ hath expressely appointed this order translated unto us from the Church of Israel And againe (o) Ibid. qu. 22. Christ doth not describe a temporary but a perpetuall order of his Church Mat. 18.17 where following the custome that had bene alwayes observed in the ancient Church of the Iewes he signifyed that the Church cannot want that spirituall jurisdiction which had bene from the beginning And lest any should blame us that we seeme to be drawne with the judgement and consent of late Writers the same (p) Dissert de Gub. Eccles p. 49.50 Gersom Bucerus doth also alledge divers of the ancient Writers as (q) In 1. Tim 5. Ambrose (r) In 1. Tim. 4. Theodoret (f) In Ioan. l. 6. cap. 20. Cyrill (t) In Cant. cap. 6. Gregorius Magnus agreeing with us that the Church of the new Testament succeeding the Church of the Jewes hath borrowed from thence the forme of her Politie and the order of jurisdiction And to these I might adde many other but that I have further occasion to doe it hereafter in answering the objections from the perverted Testimonies both of new old Writers It is not here to be omitted that Mr Iohnson Pastour of the Separatists who had bene a principall instrument in oppugning this interpretation of Matt. 18. by whose writings many had bene confirmed in their opposition against us hath yet before his death after long experience and consideration confessed his errour in this poynt and a in peculiar Treatise publickly revoked the same And though in other poynts touching the order of government prescribed in Matt. 18. he came not to the cleare sight of the trueth yet thus farre he hath shewed his consent with the former Writers saying (v) Expos of Mat. 18.17 C1 Note here that if Christ now had given a new Rule of government that Israel had not the Disciples to whom it was spoken could not have understood it by these words which were according to the Iewes received phrase practise and the Pharisees other adversaries of Christ would have beneglad if they could have had such an exception against Christ that he had taught contrary to Moses and had led the people from the way order of government which the Lord himself had prescribed in his word AFter evidence of Scripture consent of so many Writers agreeing in the interpretation of this place let us now examine the exceptions of such opposites as maintaine that Christ gave a new rule in Mat. 18. Some object with H. Barrow the unjust ungodly dealing of the Rulers in that time and reason thus that it is not likely or possible that our Saviour should fetch his patterne from that corrupt degenerate Synedrion of the Iewes c. To these I answer I. Though the Governours of the Jewes in Christs time were most of them wicked men and abused their authority yet the forme of government it self and namely so much of it so farre as it is described in that Rule Mat. 18. that there should be a Synedrion or Presbyterie for the judging of offences in such order as is there specifyed cannot be shewed to be unlawfull nor contrary to that which God had appoynted of old by Moses And therefore our Saviour might well commend the very same unto his Disciples Thus Calvine answereth a like objection (x) Harm Evang. in Mat. 18.17 If any man except that all things were corrupt perverted in the time of Christ so as that tyranny could be accounted nothing lesse then the judgement of the Church the answer is easy Though there was then an adulterate perverse manner yet Christ might worthily commend the order so as it was delivered from the Fathers And when a little after he erected his Church the corruption being removed he restored the pure use of excommunication II. How great soever the abuses and corruptions of Governours Government were in Christs time yet were not the godly required then to renounce or forsake the communion of that Church Christ himselfe both by his example his commandement taught otherwise whiles he both communicated therewith himself Matt. 26.17 18. and likewise required others to doe the same Luk. 17.14 Mat. 8.4 23.2 3. Now forasmuch as the publick worship of God and his ministery are holy ordinances as well as the government of his Church seeing Christ taught his people to goe unto the worship ministery of the Jewes either in Synagogue or Temple what reason is there to think that they should be forbidden to repayre unto their government in their Synedriō or Presbyterie Moreover as our Saviour taught ordinarily in the Synagogue and in the Temple whither the Iewes alwayes resorted Iohn 18.20 Matt. 4.23 so there were some righteous and faythfull men Governours and Rulers of the Jewes in Christs time who though they consented not unto evill and unrighteous judgements but testifyed against them Luk. 1.6 Ioh. 7.50 51. Luk. 23.50 51. yet were they not required to forsake their offices and their government And if they might lawfully retaine their office and government why might not others resort unto them in their government and seek redresse of offences and so by them tell the Church according to the rule Mat. 18.17 III. For the further clearing of this poynt concerning which many are diversly minded and many stumble at this day also upon occasion of a like difficulty minded and many stumble at this day also upon occasion of a like difficulty doubting what is meet to be done when corruptions doe abound in a true Church as the Jewes in Christs time were when as yet some of the Ministers Governours thereof doe become oppressours of the godly persecutours of the trueth we are therefore to observe divers rules of direction according to which both the Jewes then and Christians now in such case are to carry themselves 1. There is a difference to be put betwixt the causes and matters of complaint about which men had occasion to goe to the Jewes Synedrion or Eldership There were some kinde of sinnes as of open theft adultery extortion sacriledge legall impurity Sabath-breaking divers the like scandals against which the Pharisees and Rulers of the Jewes were very zealous Luk. 18.11 12. Rom. 10.2 Phil. 3.5 6. Luk. 18.18 21. Mark 10.21 And what should hinder the godly from going unto their Presbyterie to seek redresse and so to tell the Church of such offences In other quaestions touching their traditions they had not the like encouragement to goe unto them 11. There was a difference to be put betwixt the Rulers of the Jewes to whom they had occasion to complaine As there was a multitude of Synagogues among them so there was great variety of the Rulers of those Synagogues some of them being more modest humble and attentive to the
that the Law is changed and old things passed away doe thereupon plead that the Civill power of the Magistrate and the use of the sword is not to be exercised by Christians in the Church of God under the new Testament II. As for those places Dan. 9.24 26. Luk. 19.41 44. where the destruction of the Citie and Sanctuary is foretold they doe not prove the abolition of that Ecclesiasticall jurisdiction of Synods which we maintaine because this part of Moses politie and this liberty of appeales from one judicatory to another might have continued even among the Jewes themselves though both City and Sanctuary were destroyed and much more may still be retained among Christians that are not tyed unto the Leviticall priesthood nor unto any other legall ceremonies So the inquisition for murder was an ordinance of Moses politie Deut. 21 1-9 though divers ceremonies were in Moses time annexed there unto this hinders not but that those ceremonies being abolished the Iudiciall law it self for inquisition after murders being of common equity ought still to continue among us Againe it is further to be observed how some of our opposites labouring to finde a difference between Moses politie and Christs rule have described unto us such a rule of proceeding in Moses time as is not to be acknowledged Mr Smith as is noted (b) Pag. 42. before makes this to be the order of proceeding in the time of the Law 1. reproof of sinne Levit. 19.17 2. a sacrifice for the cleansing of the party reproved Lev. 4.23 3. death inflicted by the Magistrate upon the partie reproved if he wilfully refused to hearken c. Numb 15.30 31. Deut. 17.12 Mr Ainsworth agreeth with him in this poynt sayth (c) H. Ains Commun of S. c. 22. p. 440. God commanded this duety in his law playnly to rebuke our neighbour Lev. 19.17 that so upon warning and sight of his sinne he might bring his sacrifice reconcile himself unto the Lord whom he had offended Levit. 4 23-28 vvhich if he regarded not but should doe ought with a high hand he then was sayd to blaspheme the Lord and must be cut off from among his people Numb 15.30 31. because he despised the word of the Lord c. Againe he writes (d) Animadv p. 120. 121. That private men forgave not sinnes in Israel so absolutely touching the Church order or politie as Christians doe now is evident by the Law which bound the offender not onely unto repentance and faith in Christ Act. 15.9 11. as also to confesse his sinne Levit. 5.5 and satisfy his neighbour offended Lev. 6.5 but withall to bring a trespasse offering to the Priest the minister of the Church that so the Priest making an atonement for him before the Lord it should be forgiven him Lev. 6.2 5 6 7. Now under the Gospell the law is If thy brother trespasse against thee rebuke him and if he repent forgive him Luk. 17.3 neyther is such a man bound to goe to a Minister that he may pray for or forgive him as the Papists by proportion (e) Bellar. de Poenit. l. 2. c. 3. doe gather Now for answer hereunto and to shew how they were mistaken about the rule of admonition in the old Testament in teaching that men were bound upon admonition to bring an offering so bound that if they wilfully refused or regarded not to doe it they were to dye or to be cut off from among their people we are to observe that God did not lay such a bond of necessity upon his people and this appeareth by these considerations I. The * vehebi words of the Text Levit. 4 23-28 being rightly translated doe not inferre such a bond Whereas the words are commonly translated then he shall bring his offering c. they should rather have bene thus translated and or if he will bring his offering c. or thus then he may bring his offering c. And so the words being conditionall and not imperative there is no absolute commandement to bring a sacrifice but the ordinance of God in that place is that if they would bring a sacrifice for their sinne then they must doe it in such manner as is there prescribed And there is a double reason for this translation I. The particle vau is (f) Vau omnium aliarum Conjunctionum significationem assumere potest c. aliquando conditionē includit Cevall Bertr in Galeed p. 44. often and very conveniently expounded conditionally by if or and if as Numb 5.13 14. 12.14 Deut. 24.1 3. Exod. 4.23 So the principall Interpreters doe sundry times translate the same the Chaldee Paraphrasts both Onkelos and Ionathan as also the Greek version in Num. 12.14 So the ancient Arabick version of Rabbi Saadias as also that edition of the Chaldee printed at Constantinople in Exod. 4.23 So Tremellius and Iunius in Gen. 18.30 Levit. 26.40 Numb 12.14 So our English translation in Exod. 4.23 Levit. 26.40 Numb 12.14 Deut. 24.3 And to omit a multitude of other interpreters Mr Ainsworth himself doth sometimes so translate the same as in those places before specifyed Exo. 4.23 Lev. 26.40 Numb 12.14 and further (g) Annot. on Lev. 26.40 notes that so it ought elswhere to be translated as in Mal. 1.2 3.8 II. Suppose that the conjunction or particle vau were not conditionall in this place yet the word turned into the future tense by vau hippuc according to the Hebrew speech as other simple (h) See Galeed p. 117. verbs future doth not alwayes necessarily imply a commandement but rather a permission Though sometimes they import an absolute commandement as in the Decalogue yet sometimes they are used to signify what we may doe and what we are permitted to doe This is commonly observed by Translatours who in their translation of the very same forme of the future verb doe sometimes expresse it by a commanding phrase thou shalt doe sometimes by a phrase of permission thou mayest doe for example in our English translation Gen. 2.16 Lev. 11.21 22. Deut. 12.15 20 20.19 23.20 24 25. 24.2 Thou mayest eat Thou mayest lend Thou mayest eat grapes Thou mayest pluck She may goe c. Thus are many of these places translated by Mr Ainsw himself and thus in like manner might this place Lev. 4.23 28. be fitly translated Then he may bring his offering c. And being so interpreted there is no such bond of necessity contained therein II. As the words and forme of speech in the Text doe admit this interpretation so the matter it self the nature of the ordinance doth determine it constraine us to entertaine this translation which shewes it to be a permission because otherwise it had bene impossible ever to observe it in Israel The sinnes spoken of in Lev. 4.2 27. are for the generall nature of them all manner of sinnes great or small except presumptuous sinnes The words of the Text are If
in confounding lawes and orders by translating the word leges orders when he should have translated it lawes according to the right and proper signification thereof If he had disliked Mr F. for using the word leges or lawes and would correct it by putting in the word orders this was more then an exact and faithfull Translatour might doe He should rather have translated the word truely according to the right signification and then have given warning to the Reader touching the fault of Mr Fenner in the ill confounding of lawes and orders and putting one for the other After these unfaithfull omissions and mistranslations Mr Dav. hath not bene afraid to say confidently of himself Thus have I faithfully translated the words of this eminent light in his time Mr Dudley Fenner who was joyned with Mr Cartwright c. To his commendation of him I doe willingly assent he was indeed an eminent light and why then hath Mr Dav. gone about to obscure his light by depraving his testimony and labouring to put this bright-burning candle under a bushell that men should not see his light Whether he make strongly for him or against me let others judge III. Moreover after these omissions and mistranslations come we to consider his miscollections from him which without any just deduction or inference upon the lame and imperfect recitall of his words he thus propoundeth (e) Ibidē The Reader may see how he leaveth the wholl power of jurisdiction in the particular Church c. How untrue this is it may appeare I. By Mr F. his alledging those (f) S. Theo. l. 7. p. 276. Scriptures Deut. 17.9 with 2. Chron. 19.8 11. Matt. 18.18 1. Tim. 4.14 to shew what authority there is in a Classis or Synod comprehended by him under that generall definition of a Presbyterie as well as the Eldership of a particular Church thereby he confesseth that there is a power of judgement censure and jurisdiction in Synods because those testimonies of Scripture speak of such jurisdiction and judgement of binding and loosing of imposition of hands or ordination c. II. Though Mr F. speaking of excommunication and absolution from it sayth that they are to be done in the assembly by the authority of the whole Church which last words Mr D. for speciall observation causeth to be printed in great capitall letters yet this doth not prove that he left the whole power of jurisdiction in the particular Church seeing in the same (g) Pa. 277 place speaking of Ecclesiasticall judgements administred by the Synod or Presbytery in deciding of doubts he saith also etsi authoritas communis sit ministris tamen sententiam dicendi eam exponendi maxima facienda potestas that is though the authority be common yet the greatest power of giving sentence and declaring it is to be yeelded unto the Ministers Therefore did he not leave the whole power of jurisdiction in a particular Church III. Mr F. a little after againe speaking of Ecclesiasticall judgements and censures and still of administring them by the Ecclesiasticall Senate or Presbytery which contained the Synod as well as a particular Eldership he sayth of them (h) Ibidē In quibus per omnes Ecclesias summa Ecclesiastica potestas Presbyterio demandata est that is In which throughout all Churches the highest or chiefest Ecclesiasticall authority is committed to the Presbytery And hereby also it appeares that he did not leave the whole power of jurisdiction in a particular Church But these passages Mr D. omitted when he translated other parts of the same periods He thought it not to be for his advantage to have his Reader take knowledge of them IV. Whereas Mr F. requireth that in matters of greatest moment after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fore-consultation of the Presbytery comprehending both Classis and particular Eldership their counsels be told unto the Church that thing ordinarily is thus performed in these Reformed Churches viz. after that in the Classicall assembly of Ministers and Elders it hath bene found just and requisite that any persons should be excommunicated or any Ministers called these censures and elections are then first solemnely propounded unto the particular Church whom these things specially concerne and so accomplished with their consent and not otherwise if the greater part of the Church dissent and allow not the excommunication or election then for the avoyding of strife the matter is againe referred ad majorem Senatum unto a greater Ecclesiastical Senate Classis or Synod to judge thereof and to compose the dissention V. Mr F. in the same chapter (i) Pag. 278 279. shewes from the Scriptures that in these Presbyteriall assemblies there ought to be a mutuall office performed in the same in speciall manner towards one another not onely for counsels but also for the censures of such as are members of those assemblies And this is also agreeable to the order prescribed both in the (k) Kercken-Ordeninge Art 43. Nationall Synod at Dort and in divers others for the censure of such faults as are committed in those meetings or by contempt of the admonitions of inferiour assemblies Hereby also it appeares that he allowed an Ecclesiasticall jurisdiction in Synods and Classes and did not limit all jurisdiction unto a particular Church VI. After Mr F. had spoken in generall both of the Presbytery of one and of many Churches joyntly together then he comes to speak of each of them severally and there againe speaking of the Presbytery of many Churches that is of Classes and Synods he saith (l) S. Theol. l. 7. p. 280. Hic autem leges Ecclesiasticae condendae sunt Here are Ecclesiasticall lawes to be made This was a power of jurisdiction more then of admonition or counsell This Mr D. passeth over also it was no pollicy for him to draw collections from such testimonies VII That one testimony of Scripture which Mr F. oft (m) Ibid. p. 280 281. alledgeth 2. Cor. 8.19 23. not to speak of others alledged with it is an evidence of the authority of Synods It is there specifyed that the brother who was chosen to be a messenger of the Churches was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elected by saffrages now this election was an act of authority exercised by sundry Churches in one businesse touching one person and hence it appeareth that a combination of Churches may exercise jurisdiction together touching such as are no peculiar members of one particular Church And if such election may be made by many Churches then may censures be decreed by many Churches together as occasion requires Lastly Mr F. having spoken of the first part of Ecclesiasticall politie touching such as administer the same both by a simple and compound office in the Presbytery both of one or more Churches in Synods or Generall Councils he comes at last to speak of the duety of the Saints other members of the Church which are not promoted unto any Ecclesiasticall office and (n)
decision of such causes as cannot be so well ended among themselves V. Lest any should object that in all these Deputations the judgement of controversies was referred unto such Officers or members of the Church as were within the same Congregation and that they did not submit their causes to the determination of any other judges out of themselves it is therefore further to be observed that there was an order agreed upon by the English Church at Franckford that in the time of their contention (r) Ibid. p. 37.38 41.48 the matter should be determined by these five notable learned men which were of other Churches to wete Calvin Musculus Martyr Bullinger Viret This agreement was put in writing To that all gave their consents This day was joyfull Thankes were given to God brotherly reconciliation followed c. Yea the holy communion was upon this happy agreement also ministred This agreement is often repeated layd downe as a ground of comfort as a proof of their equity that did most constantly cleave thereunto Afterwards againe when more contention was raysed in that Church both the opposite parties were content not onely to heare the counsell advise of men in other Churches but to submit unto their judgement as farre as men may submit unto the sentence of any particular Church whatsoever And for evidence hereof it is recorded how the one part of the Church declared their minde by this (Å¿) P. 100.101 writing following We offer permit with most willing mindes having the licence of the Magistrate as it may well be for this purpose that all our controversies and contentions whatsoever which have bene sowne and brought in among us sithence the beginning of this breach and since the first day we began to strive untill this present time and houre to be debated decided and determined by Arbiters being none of this our Congregation and yet from among the brethren our countrie men equally and indifferently by the parties disagreeing to be chosen upon this condition that not onely the election of Ministers and besides all other things done by the order of the sayd discipline stand in suspence to be allowed or disallowed by the determination and judgement of the Arbiters to be chosen as is aforesaid written the 5. of April Anno 1557. The other part of the Church did in like manner witnesse their consent by their writing the copie whereof was as followeth We submit ourselves and are contented to commit all manner of controversies that have heretofore risen amongst us in the Church to such Arbiters as the Magistrate hath appointed and to all such as they call unto them to the hearing and determining thereof according to Gods word and good reason And thus simply and plainly without any manner of exception or condition In witnes whereof we have subscribed our names the 5. of April Anno 1557. Though there were some differences betwixt these parties in other particulars yet they all agreed in this to commit authority power unto some out of themselves whom they would set up as Judges over them Hereby it doth appeare that they did not confine and restraine the judgement of Ecclesiasticall causes within the limits of one particular Congregation onely And if a particular Church might thus referre their controversies to the judgement of foure or five persons out of themselves then might they as well or better be referred to the judgement of many Churches united together in Classes and Synods VI. This English Church which sojourned at Franckford for foure or five yeares in Q. Maries time was not a setled and established Church they wanted the opportunity of combining themselves with other English Churches It was the misery of this Church that they wanted the help of ordinary Classes and Synods and it is unreasonable to make the speciall defect or want of some one Church a precedent for other Churches to deprive them of that mutuall help which they may conveniently enjoy and which God offers unto them This English Church (t) Disc of troubl in Engl. Ch. at Franckf p. 27 c. p. 62 c. p. 135 c. was exercised with great troubles and continuall dissentions all the time of their abode at Franckford to the great grief and offence of many The forme of their Discipline and these Articles here objected by Mr Dav. and Mr Can. were not fully agreed upon the Pastour and the Elders with some of the Church dissented from the greater part of the Congregation And in such case as Mr Fenner before mentioned doth testify (v) S. Theol. l. 7. c. 7. p. 278 c. the controversy ought to have bene brought to a greater Senate to a Classis or Synod which he calles a Presbytery of more Churches for the deciding thereof The want of this was the cause of their woe VII The English Church at Franckford in the want of a Classis might so much the rather allow appeales unto the Congregation because there were in that Church many learned men able to discerne and judge of causes In that Church (x) Disc c p. 60. they set up an Vniversity and chose severall men for the reading of Hebrew Greek and Divinity lectures The learned men that repaired unto this Church were also as famous for their piety and sincerity enduring persecution for the Gospell of Christ choosing rather to live in banishment with their afflicted brethren then to enjoy the pleasures and promotions of Antichrist which they might have had in their owne countrie if they would have bowed their necks to his yoke In such a Church it was more tolerable to appeale unto the body of the Congregation then in many other that are farre unlike And yet if such a Church abounding with so many Worthies could not well subsist alone in their want of a Classicall government but fell into so great contentions and scandals this may justly serve for the warning of other Churches and teach them to seek the help of neighbour-churches to submit themselves mutually unto such combinations as the Lord shall give opportunity Lastly when as afterwards it pleased God to visit his people and to restore the light of the Gospel and true Religion unto England by that gracious and noble instrument of his goodnes Qu. Elizabeth of ever blessed memory then these excellent and eminent lights of his Church returning againe into their country did give a plaine testimony unto this trueth that all Ecclesiasticall jurisdiction is not limited unto a particular Congregation Some of them being promoted unto chief places of government in England did by their practise professe that particular Churches may submit themselves unto a superiour authority out of their owne Congregation Some of them became Ministers of the Church of Scotland stood for the maintenance of that Discipline which from the beginning of the Reformation acknowledged the authority and jurisdiction of Synods None of them for ought I ever heard that dreamed
CoÌ„c col 5 46. c. 7. col 522. 542. Authors Particular Churches among us also are governed by their owne Bishops Elders Deacons though not by them alone especially in matters of greater difficulty Whereas they alledge another place on this manner Cent. 6.7 col 591. there is a notable abuse therein for 1. What reason had they to alledge the history of the sixt Centurie to shew what was done in the first Centurie from Christs Ascension to Trajans time 2. As for the (k) Col. 4â—4 c. 7th chapter of that Centurie there are more then an 100 or 200 testimonies shewing the power of Metropolitane Bishops and of Archbishops which they exercised in many Churches Antichrist being almost come to his height at that time 3. As for that place of the sixt Century poynted at by his marginall quotation viz. Col. 591. All that is there specifyed at large in the story concerning Richaredus a King of Spaine converted from Arianisme submitting himself unto the (l) Syn. Tolet. 3. Synod then assembled is against them that include all Ecclesiasticall authority within one Congregation onely If these quotations be misprinted it was great negligence in Mr Canne to look no better to his work Againe it is alledged from the Magdeburgenses Cent. 2. c. 7. p. 134 135. that from Trajans raigne unto Serverus from the yeare of Christ 100 to 195 If any read the approved Authors of this age he shall see that the order of Government was popular for all Churches had equall power c. This testimony is also abused 1. There is one falsification in mistranslating of the words for they doe not say that then the government was popular as Mr Canne sets it downe nor yet that it was like unto a popular government but onely this is sayd that it was almost like unto a popular government propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem fuisse And how great is the difference betwixt these assertions even as much as there is betwixt being a Christian and almost a Christian so plainly distinguished Act. 26.29 2. What though the governmeÌ„t of the Church was almost like a Democracie Or what though all Churches had equall power then Could they not therefore stand under the authority of Synods It is a perverted reasoning so to argue Even here all the Reformed Churches among us have equall power and are partly Democraticall and yet are mutually and equally subject to one another in their Synods 3. There is another egregious falsification in the alledging of this testimony by omitting that which principally concernes the Question for when these of Magdeburg say here that all Churches had equall power of teaching the Word administring of Sacraments excommunicating ordination and deposition of Ministers they adde withall in the same Chapter and in the very same sentence period in the words immediately following touching this equall power of Churches that it was for the gathering of Synods and Assemblies and this not for counsell onely but for the judging and deciding of matters doubtfull and controverted And not onely this but after againe in the same page (m) Col. 135. this power of Synods in judging and excommunicating of Hereticks is further declared and repeated it being the very scope of that Section to describe the power of Synods in the consociation of Churches And further in this same (n) Cent. 2. c. 9. de CoÌ„c col 159.160 c. Century as in others according to their order they doe rehearse divers Synods held in those times as that at Rome at Cesarea in Palestine others in France in Pontus in Achaia c. In the next place confounding the order propounded by himself he brings in among his Lutherane witnesses (o) OnRev 12.1 Mr Brightman who as he saith comes downe lower even unto Constantines time and is of opinion that the primitive puritie of Church government was not yet defloured with the dregges of mans invention Neither had SataÌ„ brought in Prelaticall pride into the sheepfold of the Lord but the Pastours looked every one to the health of his owne flock Hence it appeares sayth Mr Canne that for the space of 200 or 300 yeares after Christ every visible Church had power to exercise Ecclesiasticall government c. Now to shew how vainely this is alledged 1. Observe how farre it is from the Question for though the Pastours looked every one to the health of his owne flock this prooves not that the power of Classes and Synods is an undue power Doth he thinke that either I or any Minister of these Reformed Churches will not acknowledge the same Yea doe not Pastours then looke the better to the safety of their flockes when as in needfull cases they seek the help of Synods therein 2. Let him consider his (p) Magdeb. Cent. 3. c. 7. col 161. c. former witnesses what they say concerning this third age of the Church shewing in what manner Pastours did then looke to the health of their flock If any weighty questions dissensions or Herefies arose they did nothing by their private counsell neither durst they c. but calling together other fellow-Bishops of the same Province either all or many by conferring their judgements together they decided the questions compounded the dissensions refuted the Heresies and excommunicated them that were obstinate c. And this is further shewed at large by many instances and examples in the same place And (q) Cent. 3. c. 9. de Syn. col 192 193 c. after againe they describe divers Synods that were held in those times in Asia Europe and Africa for the exercise of Ecclesiasticall jurisdiction in deciding of controversies c. 3. That Mr Brightmans words are perverted and wrested to a wrong end against the authority of Synods contrary to his meaning it appeareth by the rare and pregnant testimony he gives unto them in the (r) On Rev. 8.3 4. same book where he teacheth that the vision and type of the Angel standing at the golden Altar before the throne with a golden censer full of incense was accomplished in Constantine the great gathering together so many holy men in the Synod or Councell of Nice for the deciding of the controversy about Arius and shewes that the wholesome conclusion and happy issue of that Synod effected by the care labour diligence and charges of Constantine was acceptable to God in Christ and as a thick cloud of incense ascending out of the hand of the Angel in the presence of God And thus also he (Å¿) OnRev 7.2 3. interprets a former vision of another Angel that came up from the rising of the Sunne having the seale of the living God to seale the servants of God in their foreheads This he expounds of Constantine and of the Nicene Synod he being the principall instrument to call that Synod While the Godhead of Christ coequall and consubstantiall with the Father was maintained in that Synod and the trueth
lawfully proceed among themselves to the excommunicating of offenders whensoever there is necessary and just cause Neither doe they say a word that it is a Divine institution that the Ministers of one Congregation must first aske the leave and consent of other Ministers before they can lawfully administer this ordinance of God Hereunto I answer The more Reverend Godly and learned these Authors were the greater is his offence that shewes so little reverence unto them in perverting and abusing their testimonies If any Advocate should so farre wrong a Iurie of 24 men as to falsify their verdict contrary to their meaning might it not justly be counted a great forgery and worthy of exemplary punishment Now that this is the fault of Mr C. the Advocate and abettour of W. B. it may appeare in the first place by the generall consideration of their testimonies alledged For though it be generally affirmed by these Authors that matters of great weight as excommunication absolution choosing of Ministers and the like are not to be administred without the common consent of the Church yet this proves not that it is unlawfull to seek the counsell and help of a Classis or Synod beforehand for the preventing of wrong or that it is unlawfull to appeale unto them in case of wrong done Though particular Congregations have power to judge it followes not that they themselves are therefore subject to no other Ecclesiasticall judgment out of themselves The errour absurdity of this consequence may better appeare by these examples Though fathers masters of particular families have immediate authority from God power to use it in a domesticall way to performe familie dueties judge of matters in the family yet this hinders not but that their familie exercises works may be judged of by other authority in the city where many families are cōbined together for their mutuall governmēt Though particular cities in and for themselves have power to execute judgement and to punish offences committed among them yet this hinders not but that if they judge unjustly or abuse their authority that they themselves may then be judged of others To come more particularly unto his Authors alledged and first for P. Martyr whom he makes the foreman of the Iurie though he writing against the errour of the Romish Church teaching that Councels cannot erre and preferring them above the Scriptures have just cause to shew the errours of sundry Councells and Synods especially about that time when so many wicked decrees were made by the Councell of Trent vet he addeth that (c) Loc. Cōm Class 4. c. 4. § 11 de Cōncill these things were not spoken that the Authority of Councels should be wholly cast away For saith he if they reprehend excommunicate or absolve according to the word of God praying together by the power of the Spirit these shall not be in vaine nor without fruit And afterwards againe he brings (d) Ibid. c. 6. § 18. divine warrant to shew the institution and order of Synods from the example of the Apostles Act. 15. By which it may appeare how he held that there was a superiour Ecclesiasticall power above particular Congregations and consequently that his testimony hath bene perverted by Mr Canne The second Author alledged against us is Iunius who notwithstanding is a most pregnant witnesse for us to shew the authority of Synods When Bellarmine objecteth against the Protestants that they reject Ecclesiasticall judgements and refuse the authority of Synods this he (e) Animadv in Bell. Controv. 4. de Conc. in Praef. n. 1 2 11 12 13. shewes to be most false And further (f) Ibid. l. 1 c. 1. 3. 10. n. 1 2. 11. n. 1. he avoucheth both the just authority and necessity of Synods and likewise the divine institution of them alledging often to that end besides other Scriptures that sentence of the Apostle 1. Cor. 14.32 The spirits of the Prophets are subject to the Prophets Though no sentence whether of a particular Congregation or of any other judge is to be yeelded unto and allowed contrary to the word of God yet according to that word he (g) Ibid. c. 18. n. 1.8 l 2. c. 1. n 1. c. 16. n 1. c. 18. n 1 2 6. maintaineth that Synods are not onely to make inquisition and to consult but that they also have under Christ a ministeriall judgement touching the controversies either about faith or manners Iunius therefore is greatly abused when it is pretended that he hath brought in a contrary verdict against us The third man of the Iurie produced against us is Musculus And here it is to be observed I. That it is untruely affirmed by him in his words noted before touching the Iurie of more then 24 men that they are of mine owne choosing For though I have a multitude of witnesses agreeing with me yet as none in particular were named by me so Musculus in speciall should not have bene alledged considering his different judgement and practise from other Reformed Churches For although he confesse that the power of election and deposition of Ministers excommunication c. was exercised with consent of the people in the primitive Church and in the Apostles time yet he saith and that (h) Loc. Cōm de Minist p. 199 204. de Eccl. p. 311 de Magist p. 631. 632. 633. often that this order was to be kept while there were no Christian Magistrates and that the order which was then profitable to the Churches is not so at this time that it now belongs unto the Magistrate to appoynt Ministers either by choosing them himself or confirming such as were chosen by others at his commandement that the Rule of Telling the Church Matth. 18. was in force while they were destitute of Christian Magistrates II. Though Musculus differ from other Reformed Churches in this question of Church-government yet he also most evidently even more then I doe condemnes the opinion of the Brownists and of my opposites while he (i) Ibid. de elect Ministr p. 200. maintaines that particular Congregations are subject to another superiour power out of themselves in matters of Church-government while he justifieth the practise of the Churches in Berne where Ministers are chosen in the citie and by the Senate sent unto the Churches in the country subject unto their jurisdiction as they thought best If Musculus had bene of Mr Cannes W. Bests minde he should have forsaken those Churches and separated from them as not being a free people while they wanted excommunication power of choosing their owne Ministers Who sees not here how notably they pervert the Authors alledged by them Come we to the rest In the next place he nameth Viret but it seemes he is mistaken in his Allegation there being no such booke of Viret as he hath quoted in his margine he rather seemes to meane Virell in the grounds of Religion But whether he meane Viret or
doth agree best For saith he it is not likely that the Apostles would depart from the first order or course which we have seen to have bene observed in the election of Matthias c. And upon Act. 1.26 he labours to prove that this manner of choosing is still to be observed in the Church as most safe and convenient whereby certaine men being found that are esteemed meet for the office unto which the election is to be made the event of our counsels may be referred unto the judgment of God by casting lots in such sort as Matthias was chosen unto the Apostleship However that he doth not deny the matters of particular Congregations to be subject unto the judgement of the Ministers of other Churches assembled in a Classis or Synod may be gathered from those testimonies which evē in this booke here alledged he gives concerning the authority of Synods and the Divine warrant upon which it is grounded Speaking of the authority of a Generall Councell which many then so much desired he sayth (y) Ibid. in cap. 5.21 To me also it seemes to be a most profitable thing if a free Synod could be obtained in which all controversies might be composed out of the word of God alone such as that Apostolicall Synod was of which we are to speak in chap. 15. and such as we know those of old to have bene viz. of Nice constantinople Ephesus Chalcedon and the like c. And afterwards againe (z) Ibid. in cap. 20.17 intreating of Pauls sending from Miletus to Ephesus and calling the Elders of the Church he calles it a Synod By which example he saith as the faithfulnes and industrie of Paul doth appeare so also we are admonished that the assemblies of Ministers are altogether necessary in which Church-affaires may be handled by the common voyces of all This makes greatly for the maintaining of Church-discipline for the restraining of the ambition of Church-governours for the preserving of consent in true doctrine and for the repressing of heresies which if Ministers doe not most faithfully joyne their paines together are wont often to creep in This he declares againe by the example of that Synod Act. 15. and he commends the pietie and prudence of Constantine the great for his frequent assembling of Synods as on the other side he notes the wickednes of Licinius and of Antichrist in resisting and hindring the due exercise of this authority of Synods How doe these things agree with Mr Cannes discourse who yet alledgeth this Author as one of the Jurie by which he saith my position as he calles it is condemned viz. that particular Congregations must stand under other Ecclesiasticall authoritie out of themselves Touching Sibrandus the order of electing Ministers in these Churches (a) Sibrād Lubb. Resp ad Piet. H. Gr. p. 159. approved by him is the same that is used in our Church and approved by me also and he hath notably perverted it in opposing of it unto me For that order hinders not but that there may be another superiour Ecclesiasticall authority in a Classis or Synod to judge of the elections made in particular Congregations or of other controversies This trueth is so often and so earnestly avouched by Sibrandus that scarsely any have bene more vehement in this poynt And in this very book alledged he in his first entrance in the preface to the Senate of Gelderland complaines of Grotius for oppugning this order of Classes and Synods and in the conclusion of his preface he professeth that there was scarsely any other meanes then a Nationall Synod to heale the evills of that time and desires them to perswade the calling thereof Afterward in the (b) P. 140. 141 c. book itself he shewes at large both from the Scriptures and practise of ancient Churches the use the order and the authority of Synods not onely in deliberating but in judging and deciding of controversies In his Disputation with Bertius he shewes (c) Epist Discept de Fide p. 3. that it is altogether needfull to have a Synodicall judgement to heale the wounds of the Church In his book against Vorstius after long dispute (d) Declar. Resp Conr. Vorst p. 142 143.144 in conclusion he offereth yea he provoketh and urgeth him to referre their controversy and differences to the judgement of other Churches which he there nominates And in the preface thereof unto the States Generall of the United Provinces he shewes from the word of God and examples of the godly the necessity of Synods he declares what confusion and distraction of Churches ensueth where they are neglected and makes earnest supplication unto them for the maintenance of this order in government In another of his bookes against Vorstius (e) Cōment ad 99 Errotes C. Vorst pref p. 45 Cōm p. 503 504. p. 841. both in the beginning middle and end of it he harpes upon the same string His appeale unto the judgement of other Churches and his willingnes to submit unto their judgement with his desire of a Nationall Synod is plainely declared therein Speaking of the fruit of Synods he saith (f) Ibid. pref p. 34. 35. that the holding of them in their Churches hath bene next unto God the chief sinew of preserving both the true doctrine and tranquillity of the Churches and that if any man acquainted with their affaires dare deny the same he shall manifest his impudency or make warre with his owne conscience And thus by the verdict of Sibrandus if my opposites understand the Discipline and state of these Churches and deny the fruit of Synods they must be held for impudent and unconscionable persons Moreover in his book against Bellarmine concerning Councells he gives divers testimonies (g) DeCōc Lib. 1. c. 1. l. 2. c. 3. l. 5. c. 1 3 5 8. touching the profitable use of Councels for the determining of controversies their Ecclesiasticall jurisdiction and the exercise of it in making decrees and censuring offendours By all which it appeares how injurious Mr Canne hath bene unto Sibrandus in producing him as a witnesse against the authority of Synods whereas he hath so often testifyed his judgement to the contrary Mornaeus in the place (h) Histor Pap. p. 542 c. edit 1612. alledged hath no such thing as for which he is quoted unlesse he meane that which is noted in one of the following pages (i) Ib. p. 545 that the Popes of Rome were chosen in publick assemblies of the Priests the Nobility the common people the Senate by the voices of all c. which if it be explained and applyed to the question in hand may easily be discerned to fall short of proving any thing against us But this Author in the same booke shewes plainly his approbation of Synods for the judgement of Ecclesiasticall causes He alledgeth frequently and maintaines against Baronius and Bellarmine the judiciall Acts and sentences of sundry Synods against the Popes of Rome
at Frankford for whereas G. Iohnson in a peculiar (y) Disc of troub in the banish English Church at Amsterd p. 21-73 treatise which he wrote against his brother Franc. Iohnson and that Church of the Brownists whereof he was Pastour hath compared the troubles of these two Churches together in the first part of this treatise which is entitled The agreement between the banished English Church at Frankford in Q. Maries dayes and some troubles in the banished English Church at Amsterdam in Q. Elizabeths dayes he brings more then an 100 severall instances to shew that where any disorder scandall or offence was in the English Church at Frankford the like evills scandals and offences were also to be found and observed in the English Church of the Separatists in Amsterdam And in the second part of this treatise entitled (z) Ibid. p. 73-93 Differences between the Pastor Elders people in the troubles at Frankford in Q. Maries dayes and the Pastor Elders and people in the troubles at Amsterdam in Q. Elizabeths dayes he brings more then 20 severall instances to shew that the English Church of the Separation was worse then the other and that where divers good orders and practises were in the English Church at Frankford the same were wanting in the Church of the Brownists at Amsterdam And in particular let this be observed that concerning the English Church at Frankford G. Iohnson (a) P. 74. alledgeth that there was agreement among them that the matter should be decided by learned men But concerning those at Amsterdam he saith These differ farre from them herein they will not consent hereunto they will not be persuaded or intreated to let the Reformed Churches heare try judge and end the controversy between them and us For proof hereof he notes in his margine This is witnessed by the testimony of the Dutch Preachers given to the Pastors father Now instead of pleading from the orders of that Church at Frankford it had bene fitter for Mr Canne to have taken warning from these unparalleld offences of his predecessours not to maintaine the like disorders or els to have answered these parallels and censures of G. Iohnson and so to have removed if he could the scandall and blame which hath so long lien upon his fellowes for not answering this book HAving considered the particular testimonies of Non-conformists and how they have bene perverted by Mr Canne in applying them against the authority of Synods it shall not be amisse to adde yet further a threefold Testimony to manifest this poynt more clearly and fully and so to conclude this Section namely by the Petitions of Non-conformists to Qu. Elizabeth and to the Parliament the opposition of the Prelates to the Non-conformists the scorne of the Brownists against Non-conformists First when as the Ministers have made request unto Q. Elizabeth for reformation of things amisse shewing how controversies may be compounded they say (b) Petit. to the Q. most excel Maj. p. 3. that a free Nationall or Provinciall Councell at home were much to be wished c. And in a treatise annexed thereunto entitled Opinions of such as sue for Reformation among other things which they hold sue for this is one (c) Ibid. § 19. p 57. That if any dissention grow or cause of grievance be given in any particular Church by the Minister or Officers the partie grieved might appeale to a particular Synod from the particular Synod to a Provinciall Synod from a Provinciall Synod to a Nationall Synod Which Synods should be appointed at set times the more particular the Synod is the more often for the time to be moderated by some fit man changeably by election that might write speak and pray in the behalfe and at the direction of the rest c. And a little after againe (d) § 21. they doe professe and protest that they can and will avow this Reformation which they desire to be most agreeable to the Scriptures to have the testimonie of the best most learned men that have bene since the Apostles c. If Mr Ca. will not winke with his eyes he may here see what reformation hath bene sought and held needfull and that Iure Divino In like manner Mr Travers testifieth of these conferences or Classes Synods (e) Eccles Disc p. 98. with p 103. 104. reprin 1617. that nothing could be more profitable then these Assemblies being so used as they are appointed to be used by the word of God and used by other purer and better reformed Churches c. and concludes that his treatise of Discipline with an humble supplication unto Qu. Elizabeth of happy memory for the establishing of such a Discipline in her dominions To like purpose doe they write which were the Authours of the Admonition to the Parliament holden in the 13. year of Q. Eliz. begun Anno 1570 and ended 1571. They (f) Admon to Parl. p. 51 52. ed. 1617 describing the platforme of 2 Church reformed and presenting their desire to the consideration of the Parliament doe therein commend the use of Conferences and of Synods Provinciall Nationall and Generall for determining the weighty causes which could not be ended in particular Churches And they require that men should stand unto these determinations unlesse they can be shewed to be contrary to the Scriptures Secondly such as have bene speciall maintayners of the Prelacie doe confesse and testify that the Ministers which sought for reformation did therein seek for government of the Church by Classes and Synods and that not for counsell onely but to judge the causes of particular Churches and to censure such persons as were found guilty It is by one of them manifested in a speciall (g) Danger Positio for Presbyteri Governm l. 3. c. 2-15 Record that when divers Ministers not conforming were cast into prison and some of them brought into the Starre-Chamber and examined upon their oathes they declared the earnest endeavours of many Ministers for the obtayning of Classes And there among such as gave pregnant testimonie in allowance of Classicall government are nominated these following Mr Chark Mr Travers Mr Gardiner Mr Barber Mr Chester Mr Crook Mr Egerton Mr Field Mr Wilcox Mr Standen Mr Iackson Mr Bonham Mr Crane Mr Sâ—inctloe Mr Edwards Mr Cholmeley Mr Wright Mr Gifford Mr Gelibrand Mr West Mr Browne Mr Knewstubs Mr Wight Mr Walker Mr Cartwright Mr Fen Mr Oxenbridge Mr Perkins Mr Allen Mr Dike Mr Culverwell c. And about Northampton-shire alone are (h) Ib. p. 77 recorded more then 20 of this minde About Northampton Mr Snape Mr Penrie Mr Sibthorp Mr Edwards Mr Litlâ—ton Mr Bradshaw Mr Larke Mr Fleshware Mr Spicer c. About Daventrie Mr Barbon Mr Rogers Mr King Mr Smart Mr Sharp Mr Promdlos Mr Elliston c. About Kettring Mr Stone Mr Williamson Mr Fawsbrook Mr Patinson Mr Massey c. The lawes rules and order both in Classes and in Synods described in
which an intelligent Reader might not easily satisfy himself from what hath beene sayd already in the foregoing Treatise yet lest Mr C. should plead there was ought left untouched that with any shew of reason required an answer for their help to whom such directions may be usefull I have here briefly noted what he hath sayd and to what purpose The Reasons or Objections which in this latter part of his booke he assayeth to answer are 1. Concerning the evill consequents of Independency 2. The ancient exercise of the power used in Synodall combinations 3. The liberty freedome hence arising unto Churches the members thereof 4. The determinations of Synods and consent of Reformed Churches in this matter 5. The Authours alledging the former practise of the Church where he was Minister In the sixt place he mentioneth some objections of which he (c) Church pl. p. 100. saith he will not stand to make any particular answer thereto but referreth us in generall to the writings of others which whosoever shall compare with the Authours words against which they are applyed and duely weigh the severall circumstances on both sides may easily discerne that this his generall answer needs no reply In the end lest we should doubt with what affection all the rest was written he graceth his booke with this Conclusion and disireth it may be noted when out of the abundance of his charity he saith Mr Paget would faine have the Classicall Discipline advanced that hee by it might have worldly credit also These are his last words ushered with others of the same stamp that hee seeks to disgrace Christs government to have his owne honoured embraced c. A vile slander not worthy to be answered For the other objections which Mr Canne pretends to answer it is to be observed that the Authour in his former writing hath not framed any Reasons for proofe of this poynt in controversie as he hath often (d) Pag. 40 73. 168. before noted in this Treatise It was not his purpose at that time to propound any Argument first or last but being the Defendant or partie accused to wait for the Arguments of his Accusers And so much was also signifyed in his (e) Answ to W. B. p. 71. 88. other booke which Mr C. had read and from whence those Reasons or pretences as he calles them are taken unto which here he shapes his Answers Yet notwithstanding he will take no notice of this but runnes into two contrary extremes before he affirmed that he brought no proofes because he had none to bring intimating (f) Chur. pl. p. 15. 16. that he hath not left this point unprooved out of forgetfulnes but rather of meere poverty as not having any authenticall records c. Here againe he makes him to bring Reasons Arguments when as he professed that at that time he intended to bring none not out of forgetfulnes or want of ability for he had sayd in the place before mentioned that he had to this purpose in his Sermons divers times alledged sundry evidences grounds of holy Scripture c. And Mr C. knew that he was able to produce such evidences by the occasionall mentioning of those two places Deut. 17. Act. 15. which he hath also undertaken to answer Come we now to the particulars THe first pretended Reason is set downe by Mr C. in these words If particular Congregations should not stand under any other Ecclesiasticall authoritie out of themselves manifold disorders confusion and dissipation of Churches would follow Thus he perverts the Authours words which were not set downe by way of Argument but meerly as a declaration of his judgement touching the benefit of Classes and Synods against the contrary accusation of his opposites His words are these (g) Answ to W. B. Pref. That single uncompounded policie as Mr Iacob calles it whereby particular Congregations are made to be independent not standing under any other Ecclesiasticall authority out of themselves that I conceive to bring with it manifold disorders confusion and dissipation of Churches That which the Authour thus set downe as his owne opinion which he held concerning the safety of this government for the maintaining of order setled peace in Churches that Mr C. transformes into an Argument calles it his first reason The Authour had just cause to mention that consideration in such manner as he did to shew the importance of this point in controversie by which he there also hoped that others would be warned to take heed what new formes of Churches and Church-government they frame unto themselves or commend unto others Experience hath taught not once nor twice that in the matter of framing Churches for want of taking such advice some have become like Vtopian Commonwealths men going to work according to their owne Idaeas they have begun a work which they were not able to finish not unlike unto that builder of whom our Saviour speakes Luk. 14.28 29 30. And therefore as before more briefly so now (h) Pag. 32 33. at his entrance into a more full and professed handling of this question the Authour hath hereby declared of what importance this controversy is and given instance in the disorders confusions and dissipations which have happened unto that Church of the Brownists at Amsterdam the rather because of their neglect and contempt of such remedies as from Classicall and Synodall government might have been afforded unto them If those that pretend such accurate exercise of Discipline have fallen into so great and manifold scandals such rash and offensive excommunications schismes depositions as are there mentioned how can it be expected that others in outward appearance more unable to mannage such a kinde of government should be free from running into the like or greater offences If some few single Churches within a few yeares have bewrayed to their losse and shame the great want of a combined government for the establishment of peace and order among them how many instances and examples of the same kinde might we looke for in processe of time where many Churches together should be erected according to this modell of Independent politie To this purpose the Authour hath applyed that observation touching these evill consequents of Independency not by way of argument as Mr C. hath set it downe If he had intended to propound an Argument he would have framed it after another manner for the aggravation of their errour as thus for example That independency of Churches which not being prescribed of God doth occasion manifold disorders c. that is so much the more to be avoyded But such is that Independency which is required of these Opposites Ergo. Or thus That Independency of Churches which not by accident onely but in the very nature thereof is a proper cause of manifold disorders is to be condemned But such is that Independency taught by these Opposites Ergo. The Argument thus propounded and understood principally
man of sinne With these testimonies of ancient Fathers Mr Canne alledgeth for his opinion that some Councels have granted so much and Christian Emperours by their Lawes confirmed it Two of these viz. the Councell of Nice Constantinople he alledgeth at large and specifyes no Canon which he intendeth for this purpose And as for the 3d Councell of Carthage whereat Augustine was present I have shewed * Pa. 223. before that it makes directly for us That 22th Canon which he alledgeth viz. (a) Magdeb. Cent. 4. c. 9. col 868. that no Clerk be or dained without examination by Bishops and testimony of the people empeacheth not the authority of Classes and Synods but confirmeth the order established by them And that Christian Emperours have by their lawes confirmed the authority of Synods it is plaine and undenyable The (b) Sulp. Se. v S. Hist l. 2 Councell of Nice that condemned Arius was authorised by Constantine the Great The (c) Sulp. S. Hist conâ—in ex Sleyd p. 162. Councell of Constantinople that condemned Macedonius was authorised by the Emperour Theodosius the Elder The (d) P. 164. Councell of Ephesus that condemned Nestorius was authorised by Theodosius the younger The (e) P. 170. Councell of Chalcedon that condemned Eutyches was authorised by the Emperour Martianus And as it was in these first Generall Councels so may it be observed in many other Instead of the rest let the (f) Codex Canon Ecc. Univ. edit Christ Just book of Canons suffice confirmed by Iustinian the Emperour there being contained in that book many Canons which ordaine that the causes of particular Churches should be (g) Can. 5 80 83 85. judged by Synods and so decided by another superiour Ecclesiasticall authority out of themselves At the end of these Canons there is added the sanction or decree of Iustinian (h) Novella consti Just Imper. 131. by which he doth not onely allow them and give force of lawes unto them but with an excessive farre greater honour then is due unto them would have the foure Oecumenicall Councels to be receaved even as the holy Scriptures Now though he offended greatly in this his esteeme of them yet this may serve to shew what little reason Mr Canne had to alledge the decrees of Councels for his opinion SECT VII Touching the Testimonies of Reformed Churches FRom ancient times they come back to the later times of Reformation and say (a) Ch. pl. p. 91. Touching Reformed Churches if we may take the Confession of their faith for testimony then surely we have their consent also with us The Churches consenting with them as they vainely imagine are these according to their order in alledging of them The Bohemian Churches Churches under the Palsgrave the Helvetian Churches the French Churches Churches of the Auspurge Confession of the Low-countries of Nasovia But the trueth is both these and other Reformed Churches doe condemne my oppisites in allowing of Synods to judge the causes of particular Congregations The Confession of the Bohemian Churches say they hath these words (b) Harm Conf. c. 14. The keyes that is Ecclesiasticall Government are given in trust and granted to the Pastours and to each severall Ecclesiasticall society that is ordinary Congregation whether they be small or great I answer I. This testimony is clipped by Mr Canne who leaves out the words of order which shew their opinion touching the originall and derivation of this power The words of this Bohemian Confession are that the keyes of the Lord or this administration and power of the keyes is granted and delivered first unto the Governours and Ministers of the Church and then unto every Christian Congregation c. Therein they doe not consent with Mr Canne but with the opinion of Mr Baines noted (c) P. 114 115. before And they doe there also apply these words unto absolution given by the Priest of the Church as they call him To this end they alledge those places Ioh. 20.23 Luk. 10.16 Their meaning is declared more fully before where they (d) Harmo Confes Art 5. de Poenit. p. 241. edit 1612. teach that the poenitent are to come unto the Priest and to confesse their sinnes unto God before him c. and to desire absolution of him by the keyes of the Church that they may obtaine remission of sinnes by such a ministery so instituted of Christ. This order seemes to agree with that forme of absolution described and appointed in the English booke of Common prayer at the visitation of the sick 11. It is acknowledged by the Ministers of the Church of the Picards so called in Bohemia and Moravia in the (e) P. 219. preface to the forementioned Confession of their fayth that their fathers had appealed unto a Synod c. where if any thing should be found dissonant from the Scriptures they were willing from the heart and lovingly to be subject and obedient to the censure and appointment of the Synod in all things This shewes their dissent from Mr Canne and his people III. The Combination of the Christian and Orthodox Churches in Bohemia and Moravia called by themselves The Vnitie of the brethren in Bohemie doth give a cleare testimony unto the trueth touching the authority of Synods for the government of particular Churches and judgement of their causes by a superiour Ecclesiasticall authority out of themselves as appeareth in the booke of their Discipline where they (f) Ratio Discip ordinisq Ecc. in Unitate frat Bohem. c. 2. p. 33.34 38. professe that for weighty causes in providing for the necessities of the whole Vnitie or some Diocesse therein they use to hold Synods either Generall or Particular c. They alledge these 5 ends To confirme brotherly love and concord To strengthen them in the work of the Lord To preserve the vigour of Discipline To exclude scandalous persons out of the number of their Ministers c. To ordaine Ministers c. and for the (g) Ib. p. 41. examination of Ministers before they be confirmed The exercise of this authority is also declared in their (h) Ib. cap. 6. p. 87 88. c. Visitations of the Churches which are in their Vnitie or consociation This example of these brethren of the Vnitie is so much the more to be regarded of us in respect of the singular providence blessing of God in preserving them to this day in the midst of so many persecutions as they have endured being more ancient then other Reformed Churches having continued from the dayes of Iohn Husse and being holpen by the Waldenses that were scattered into those parts so that they (i) Ib. pref p. 2 3. were increased to almost 200 little Congregations in Bohemia Moravia about the yeare 1500 before the time of Luther Their piety love concord and zeale of religion notwithstanding some imperfections appeares by their orders to be very great in speciall their care of sanctifying the
Sabbath bestowing it wholly in divine and religious exercises resorting (k) Ib. cap. 3. p. 54. 72 73. foure times a day to the publick assemblies of Gods worship even in the Winter time and in Summer five times a day c. The bond of that perfection which they seek for and have in some measure attained unto seemes to be their combination in Synods and that unity therein whereupon they are denominate Their government and the fruits thereof have bene such that many of the speciall lights of Christendome since the time of Reformation have admited and commended the same and sundry of them have wished for the like Discipline and order in the Churches where they lived as appeares by the testimonies of Luther Melancthon Bucer Pet. Paulus Vergerius Beza Zanchius Olevian Vrsinus Chytraeus Pet. Martyr Calvin Polanus Bucholcerus which testimonies are (l) P. 106-122 affixed unto the end of that book of their Discipline Yea the printing of this book of their Discipline according to their cōmon order in such cases was not done without the (m) Pref. p. 8. 16. authority of a Synod namely of that which was celebrated at Lessna in Poland anno 1632. they being by the present troubles dispersed abroad into those parts Unto that which he had alledged out of the Bohemian Confession Mr Canne saith the Churches under the Palsgrave likewise consented and to this end he citeth their Publick Catechisme in the end of part 2. For answer hereunto 1. If these Churches consent unto that which the Bohemian Churches have professed then they doe not agree with Mr Can. as appeares by what hath bene sayd in the foregoing Answers 11. The place here alledged hath nothing touching the persons to whom the Keyes are given which is the thing for which it is produced it speakes onely of the use of the Keyes and the ordinary exercise of Discipline in the Church without restraining the same unto the sole jurisdiction of a particular Congregation or excluding the authority of Classes and Synods either for advise consent before hand or for the correcting of abuses committed in the administration of it And that the power of a superiour Ecclesiasticall judicatorie exercised in such cases is agreeable unto the doctrine and practise of the Churches in the Palatinate may appeare from the testimonies (n) P. 191.192.193 before noted out of Vrsinus Tossanus Paraeus Divines of speciall eminencie in those Churches III. Whereas it is sayd in this Catechisme (o) Qu. 85. concerning Ecclesiasticall discipline that offenders after other admonitions persisting in their errors and wickednes are to be made knowne unto the Church lest this should be understood of the whole multitude it is added presently or to them that are appoynted for that matter and purpose of the Church and if neither then they obey their admonition are of the same men by forbidding them the Sacraments shut out from the assembly of the Church c. The meaning is as it is explained (p) Explic. Catech. ad Qu. 85. by Vrsinus who also yeelded speciall help for the compiling of that Catechisme that when any is to be excommunicated the matter be first heard tryed and judged by the whole Presbyterie and that their judgement be approved by the Church that it be not undertaken by the private authoritie of one alone or of the Ministers alone This serves to justifie what we teach and practise and to condemne both the tyrannicall and popular courses of others IV. Moreover for the judgement and practise of the Churches in the Palatinate concerning the authority of Classes Synods which is the poynt in controversy it is to be observed that all the Ministers which according to order are there confirmed in the Ministerie are as a Jurie of so many sworne men bearing witnesse against the Independencie of Churches For at their ordination they doe not onely testify and promise by subscription and giving of of the hand but withall they doe binde themselves by a solemne oath among the rest (q) Churf Psaltz Kirchendi bestall punct Art 16. to obey the Politicall and Ecclesiasticall Lawes the Officers and Inspectors there appointed c. to referre or submit Church-affaires unto the Ecclesiasticall Senate set over them c. and also according to the appointment of their Inspector to frequent the Classicall assemblies in whatsoever place or quarter they are held willingly and freely to subject themselves unto the censure of their brethren to deale faithfully uprightly and quietly in their censures votes to doe nothing neither for feare nor favour of any but what they judge to be profitable for the edification of the Churches and Schooles The Confession of the Churches of Switserland or Helvetia is notably falsifyed by Mr C. They confesse in the place (r) Confes Helvet Art 16.17 alledged by him that the power of the Keyes ought to be committed unto select and fit persons either by divine or by certaine and required suffrage of the Church or by the sentence of those to whom the Church hath delegated this office in which latter disjunction omitted by Mr C. they acknowledge another Ecclesiasticall authority besides that of a particular Congregation about the election of Ministers And a little after (ſ) Art 19. this is further declared when they acknowledge that the faulty are to be admonished reprehended restrained and those that goe further astray by a godly agreement of such as be chosen out of the Ministers and Magistrates to be excluded by Discipline or punished by some other convenient meanes so long untill they may repent and be saved Such an Ecclesiasticall Senate it seemes was among them for the government of particular Churches And further the authority of Synods for such purpose is likewise specifyed and justifyed in the larger (t) Cap. 18. p. 63. Helvetian Confession Besides this we have a particular story hereof related by Walaeus out of Beza who recordes that (v) Ampt der Kerckēdien p. 214 out of Bez. Apol. pro Justif ex sola fide p. 263. c. when a controversy arose at Berne betwixt Huberus and Abrah Musculus the sonne of Wolfg. Musculus touching the doctrine of Praedestination the Rulers of Berne following the order of the Apostles did appoynt a Synod out of all the Classes within their jurisdiction who together with the help of other excellent Teachers called from Zurich Basel Schaphuysen and Geneva did take cognition of the differences and after due triall according to the word of God made a conclusion so that thereby the Churches were brought unto their former peace That which is next alledged by Mr C. from the Confession of the French (x) Art 30. Churches viz. the equality of all true Ministers and Churches so that none may arrogate dominion over another is not at all hindred by that authority which is exercised in Synods seeing all the particular Churches united in Synods are in like manner and equally