as appeares (p) Act. Synod Nat. Dordr Sess 4. Art 3. in the lawes orders prescribed by the Illustrious LL. the States Generall c. III. Even of those which by a lawfull election deputation are sent unto Synods whether they be Ministers and Elders or other members of the Church there ought to be a limited and certaine number for if every Church in a whole nation might send as many as they would or could there might be thousands and ten thousands gathered together into some Synods whereby great confusion and disorder in the discussing and judging of many causes would apparently follow D. Whitaker saith (q) De Cōc q. 3. p. 81. Certainly confusion cannot be avoyded when too many meet together And as for that Synod at Ierusalem he saith * Ibid. q. 1. c. 6. That assembly could not be great because they were compassed about with the Priests and Pharisees And therefore also in the practise of these Churches there is a certaine number determined of such as are to be sent unto Synods as appeareth likewise in (r) Act. Synod Nat. Dordr Sess 4. Art 3. those lawes before mentioned If Mr Canne will allow any limitation of number and can therein satisfy himself that he doth not deprive the people Churches of their right he may thereby also satisfy himself for any thing that he objecteth unto us in this behalf IV. We doe further grant this liberty even unto such as are no Delegates or Deputies of the Church that though they be not allowed for judges yet many of them (ſ) Inn. Animadv in Bell. de Concil l. 1. c. 15. n. 2.3 9. as hearers may for their edification be present at the cōmunication conference in the Synod that they may profit in godlines This also is the practise of these Churches both in Provinciall and Nationall Synods so farre as the place will conveniently receive a competent number and so also it was observed in the Nationall Synod at Dort V. This liberty of hearing in Synods is so moderated restrained that though they which have no calling unto the Synod may heare questions touching doctrine and religion discussed yet such are not allowed to be present and to heare when personall matters of scandall and offence come to be examined because as Iunius saith (t) Ibid. c. 15. n. 9. contra charitatem fuisset Nam veritatis cognitio ad omnes pertinet infirmitatum minime that is It had bene against charity for the knowledge of the trueth belongs unto all the knowledge of infirmities not so VI. Touching the right and liberty of Synods there are many other things to be further observed When Mr Cartwright had spoken very much for the liberty of the people in Synods yet for prevention of mistaking and by way of correcting himself after a sort he saith (v) Confut. of the Rhemists Ann. on Act. 15. V. 6. n. 5. Yet write we not this as though the peoples presence either in all Councels where the doctrine is not in controversy were * The negative particle added there seemes to be the Printers fault being concrary to that which went before and followes after making no good sense in his words is therefore to be omitted needfull or that in those Councels where they were present they have like right with those Bishops and Elders For they we mean Bishops and Elders may first by a severall and foreset deliberation take counsell whether it be expedient to propound any such matter as is in cōtroversie in that Councell where the people shall be present Whereby if they perceive any generall and obstinate opposition of them against the truth they may hold that poynt of doctrine back This we see to have been done by Iosias who or ever he assembled the people first of all assembled the Elders of Iuda and Ierusalem 2. King 23.1 Also by Iames who at Pauls arrivall to Ierusalem first assembled the Elders to debate of the matter or ever he was presented before the Church Act. 21.18 19. Secondly if the people should bewray a wilfull stubbornesse against the truth not suspected by them yet the Governours being sound without whom there can nothing be concluded there should not follow any prejudice of the Councels authority against the trueth albeit the number of the people assembled were greater then of those Bishops and Elders Hereupon it commeth that the Decrees of the Councell are after called the Decrees of the Apostles Elders leaving out the brethren which Luke had first set downe And upon the same ground in the decision of doubtfull matters Moses Deut. 17. commandeth that they should have recourse unto the Priests of the Leviticall stocke for that they bare the principall sway in those deliberations Lastly the case of Councels being as it hath bene declared it is no marvell although Augustine call a Generall Councell in some respect the consent of the whole Church considering that not onely those Bishops and Elders but some of the people were in all likelyhood there assembled That which Mr Cartw. sayth of the severall and foreset deliberation agreeth with that which Beza (x) Ann. in Act. 15.12 writes of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or foregoing consultation The same is acknowledged by (y) S. Theo. l. 7. p. 277. Mr Fenner also And hereunto accordeth that which Gersom Bucerus fitly noteth concerning the meaning of Cyprian who writing unto the Elders Deacons that he had determined from the beginning of his government to doe nothing by his owne judgement privately (z) Cyprian l. 3. ep 10. without their counsell and without consent of the people Bucerus explaineth his speech distinctly on this manner (a) Dissent de Gub. Eccles p. 145. Behold first he mentions the counsell which was to be borrowed from the Presbytery and then the consent whereby the judgement of the Presbytery was publickly approved of the people And this he applyes also to the order of that judgement described 1. Cor. 5. But concerning the judgement of Cyprian we have occasion to speak more hereafter I. CAN. V. Howsoever the Church at Antioch sent some Brethren with Paul and Barnabas unto the Church at Ierusalem notwithstanding and let it be well observed they did not this as being a dependent body and standing under another Ecclesiasticall authoritie out of themselves For as Mr Parker (b) Poli. Eccl l. 3. c. 20. p. 301. 314. excellently proves it the Church at Antioch at this time had absolute power in and for her self to have ended the controversy and might have done it I say in respect of authority without acquainting therewith any other Congregation at all To the same purpose another saith (c) D. Whit. Conc. qu. 1. c. 1. The Church of Antioch sent not to Ierusalem as being bound in duety thereto But in regard it was the chief place of Religion therefore they made choyse freely of that Congregation as knowing them to be best
some redresse (d) Esth 7.4 I crave leave therfore to suggest a few of the wofull fruits †sad consequents of Prelaticall proceedings * Sad consequents of Prelacy For evē hence it is come to passe that I. Some well affected Parents have beene discouraged from training up their hopefull sonnes in such learning as should fit to the Ministery II. Some conscientious yong men having attained to a good degree of learning have diverted applied their studies otherwaies III. Some in the Ministery concerning the faith have made shipwrack or schismed dangerously entertaining unsoūd unwarrantable opinions courses turning to be Anabaptists Separatists Semi-separatists c. and others become licentious or meerly formall and careles in the execution of their calling IV. Some of the (e) 2. Pet. 2.2 people have follovved their pernicious deceivable waies of Anabaptisme Separation Independēcy Popularity Profanesse by reason of whom the way of trueth is evill spoken of (f) Hos 4.9 Like Priest like People V. But behold greater scandals thē these for hence (g) Ezek. 8.3 the image of jealousy which provoketh to jealousy even (h) 2. Thes 2.7 the Mystery of iniquity hath beene more bold to lift up the head (i) Ezek. 8.12 16. chambers of imagery have beene raised at the upper end of Chācels Altars placed theron and worship directed towards the East VI. Hence * In the yeere 16 17. D. Mortō B. of Chester framed the directions for the first liberty grāted to sports on the Lords day at the same time he soe eagerly prosecuted the Non-conformists about Ceremonies a wide gap hath beene opened to Libertinisme in the audacious profanation of the Lords day grosse contempt of the faithfull ministery scorning at the performances of family duties bolstring of ignorance the stepdame of devotiō countenancing of Wakes Rush-bearings Mixt-dancings May-poles Beare-beatings Stage-playes Revellings Healthings all manner of the like disordered courses with a censuring all strictnes in religion circumspect walking to be foolish precisenes Puritanisme VII Hence have followed those irregular confusions in the popular and independent governmēt of the Brownistically affected breaking in pieces againe and againe to their great reproch yet discovering therby that their (k) Act. 5.38 nevv way is not of God sith it doeth daily come to nought by their owne disuniting and unchurching of themselves viii (l) Iudg. 5.15 Hence have risen those great thoughts of heart amongst brethrē occasioning bitter contentions fruitles janglings censorious words tart galling writings alienation of affections strangenes of countenance breach of Christian fellowship interruption of prayers neglect of necessary mutual offices ix Yea hence doubtles hath issued as from the proper originall that unworthy Remonstrance against Presbytery represented to the house of Peers from divers Noblemen and Gentlemē of Cheshire as appeareth by a printed booke under the name of Sir Thomas Aston Baronet 1641. The greivous scādal offence wherof may in some part be evinced by these short animadversions following Animadversions on the Cheshire Remonstrance I. The title of it A Remonstrance against Presbytery ANIMADVERS Of the title the same may be said which was observed Declaration against Vorstius by the great wise king Iames of famous memory touching the title of Bertius his booke de apostasia sanctorum viz. The title only were enough to make it worthy the fire Because I. The holy Scripture approveth of Presbytery as a divine ordināce both for the (m) 1. Tim. 4.14 impositiō of hands also for (n) 1. Tim. 5.17 the exercise of rule government II. Presbytery is established in the neighbour Reformed Churches which are precious in the eyes of the Lord of all well-affected to the reformed religiō in England III. Prelaticall men are not wont in their writings to contradict it simply How commeth it then to passe that some in Cheshire (o) Numb 12.8 are not afraid to speake against Presbytery II. The pretended occasion of the Remonstrance against Presbytery alledged by the contriver subscribers is A Petition Positions preached at Chester Knutesford annexed to the Remonstrance ANIMADV The occasion of the suggested pretence is but a meere pretence having noe just ground at all For I. Neither the Petition nor Positions anexed to the Remonstrance doe seeke for * Presbyterian discipline mentioned in the positions in greater characters seeme to be the words of Remōst not of the Preacher disaffected to Presbyterian government Presbytery but seeme rather to affect a popular government II. The Patrons of popular government contended for in the positions are for the most part either Separatists or Semi-separatists who are as opposite to Presbyteriall governmēt as they are to Prelacy as is well knowne to them that know them And therfore it behooveth Cheshire men to (p) Iohn 7.24 give righteous judgement when they take upon them to censure in-no-wise confound jumble together opiniōs defenders of them soe directly opposite For (q) 2. Cor. 5.10 we must all appeare at the tribunall of the (r) Gen. 18.25 righteous judge of all the world who will doe right III. REMONSTR taketh for granted that * Provinciall Diocesan B B. are to be understood by the Remonstr otherwise nothing is concluded Provinciall Diocesan Bishops are of Apostolicall institution (f) Philip. 1.1 1. Tim. 3.1 alledging in the margent two texts of Scripture for his proofe ANIMADV Neither of the texts alledged doe inferre an Apostolicall institution of Provinciall Diocesan Bishops For I. The originall words translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or Overseers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Elders are equivalent names of the same office are soe used in the (t) Act. 20.17 28. 1. Pet. 5.1 2. Scripture II. The pleaders for Hierarchie doe grant that Bishops and Presbyters in Scripture phrase are the same III. The text in the Epist to Phil. 1.1 mentioneth Bishops in the plurall number that is such officers as did oversee the Church at Philippi not a Bishop alone superiour to other officers in degree or government according to the opiniō of Hierarchicall men (v) 3. Iohn 9. affecting preeminence IV. The text in 1. Tim. 3.1 mentioneth also office as well as Bishop which office is described in the (x) 1. Tim. 3.2 3 4 5 6 7. subsequent verses to be the office of the Presbyter And this may appeare further by comparing therwith the (y) Tit. 1.5 6 7. Epist to Titus V. It is good to be wise according to sobriety in understanding some things in (z) 2. Pet. 3.16 Pauls Epistles other Scriptures lest for wāt of learning stability they be wrested to destruction This is an usefull item for Cheshire men others also IV. REMONSTR commendeth Bishops that they were the great lights of the Churches and Martyrs in primitive times ANIMADV
as may be and what help can they expect from the Magistrates which seek to expell them out of their territories III. Other Churches of Christ doe abide in such Popish countries where though they be tolerated to have their meetings as in many parts of France yet it would be in vaine for them to seek help of the Popish Governours that have dominion in some of the places where they have their abode IV. In these Vnited Provinces of the Netherlands where the Reformed Churches are maintained yet forasmuch as here is a toleration of many Sects and Religions and among the rest of the Brownists the Magistrates doe not use to judge their Ecclesiasticall controversies so afford no help unto those Sects in that kinde When did the Brownists ever seek any help from them to represse their contentions and schismes V. That or those Churches wich are secretly gathered in England according to the direction example of Mr Iacob doe they not altogether want the help of the Civill Magistrate in their controversies He prescribes this remedy (o) Necess of Reform p. 28. that if people in their Church-elections c. will presume to be unruly violent then the Princes next dwelling Officers of Justice may ought to make them keep peace quietnes But durst he or his in any of their contentions ever seek that remedy Lastly suppose that in every country the Magistrates did seek the wealth of Sion and did use their authority to correct and punish the disorders committed in true Churches yet would not this remedy be sufficient to humble obstinate offenders God having appointed other meanes of Spirituall censure as well as Civill punishmēt to work upon the consciences of sinners of which more is to be spoken hereafter The importance of this Question may further appeare unto us if we consider the manifold great offences scandals which many have the rather fallen into through their neglect contempt of Classes Synods and through want of that help which they might have obtained by them And this is most evident in the practise course of the Brownists In that infamous contentiō whē Francis Iohns the Pastour with his company did excommunicate not onely his brother George Iohnson a Preacher also but his owne father likewise Iohn Iohnson comming out of England for this purpose to make peace betwixt his two sonnes had they used the help of neighbour Churches permitted them to judge betwixt them it might have bene a meanes through Gods blessing to have preserved them from such extreme courses Hereof George Iohnson oft complaineth in his booke (p) Discourse of troubles c. p. 74. p. 38.39 41. they will not consent hereunto they will not be perswaded nor intreated to let the Reformed Churches heare try judge end the controversy between them and us And this is not the complaint of G. Iohnson alone but the Ministers both of the Dutch and French Churches in Amsterdam doe likewise give testimony thereof being deputed by the Elderships of both those Churches that upon the request of the father to see if they could procure Franc. Ioh. and the Elders of his Church to submit the controversy to their tryall judgement This appeares in the Testimony hereof given unto the father Iohn Iohns by the (q) Iohannes a Vinea Petrus Plancius Iacobus Arminius Simon Goulattius Ministers of these Churches in writing under their hands Yea further the Church of the Separation did so much abhorre to have their causes and affaires submitted unto any censure or judgement out of their owne Church that in the excommunication of the father an old man of 70. yeares that had undertaken so hard a journey as he confessed for the reconcilement of his sonnes sought such meanes from other Churches to end their strife this was set downe as one distinct speciall cause of his excommunication viz. for labouring to draw the Church into Antichristian bondage in the the judging the causes thereof This appeares in the Copy of his Excommunication delivered unto him subscribed by (r) Daniel Studley Stanshall Mercer two of their Elders in the name of their Church And since that time when the Brownists have so often schismed rent in the midst as in Mr Iohnson Mr Ainsworths division whē they separated one from the other when after the death of Mr Ainsworth that company rending againe in the midst one half followed Iohn de Cluse the other Mr Canne when after the death of Mr Robinson his company also rending in peeces they forsooke their old fellowship together when Mr Canne was first rashly elected a Minister by the Brownists when shortly after that election he was censured and deposed from his office by that half that rejected him renounced communion with him In all these the like controversies they wanted help durst not seek the benefit of Classicall Government nor submit their cause unto such an order of tryall and censure lest they should enthrall themselves in Antichristian bondage as they call it They that allow not Synods with authority to decide causes doe yet professe that they are to be approved embraced for counsell advise but it appeares by these other not unlike passages among those that are of the same opinion that they which deny the power of censure in Classes doe seldome enquire after their counsell And although the importance of this controversy doeth hereby appeare plainly enough yet doe we not hold the same to be so great as some of our opposites doe make it as if the essence of the Church our owne salvation depended hereupon Mr Canne calls it (ſ) Churches plea. p. 77. a matter of faith appertaining to life salvation Mr Iacob speaking of this particular Church wherein this single uncompounded policie is maintained saith (t) Necess of Reform p. 5. This onely ought to be allowed beleeved to be a true Church by all Christians and againe (v) Ibid. p. 6. This is the onely true visible Church of Christ having from him the spirituall power of order government in it self ordinarily The proper Ministers thereof are the onely true ordinary Ministers of Christ He saith further (x) The divine begin instit of Christs true visible Church pref The true forme indeed of Christs visible ministeriall Church is an Inward thing It is the Power of a single uncompounded spirituall politie He denyes the Profession of saving faith to be the essentiall forme and often inculcates that the forme essence nature constitution of the Church consists in that power of spirituall politie before rehearsed He complaines of them that doe not practise according to his rule saying (y) Ibid. pref These truly seeme to destroy the conscience faith of the people c. And he gives this exhortation that (z) Ibid. A. 4. All Christians every where ought to frame the visible Church where they
prevaile to take away the offence either immediately or mediately for a meanes is so farre good as it makes to the obtaining of his end As though God did not blesse his owne ordinance above our hope and reason above all that we can thinke or as though we were not to use his meanes and leave the successe unto him He that begins a good work and proceeds so farre till he be stopped by others is accepted of God as if he had finished it SECT V. His Allegation of Mr Baynes examined IO. DAV (r) Apol. reply p. 242. Dioc. tryal p. 13. â—â— To him I may adde Mr Paul Baynes a man of singular noate for learning and piety in Cambridge where he succeeded Mr Perkins who freely expresseth his judgment for the right of particular Churches and their independence in this sense in his Diocesans tryall ANSVV. As Mr Baynes was a man of singular note for learning and piety so is his testimony of singular note to shew the right use power of Synods not onely for counsell but for authority to censure and judge Ecclesiasticall causes so that particular Churches may not doe within themselves what they would without their consent 1. After he had set downe 4 conclusions wherein we agree with the opposites he comes to speak of the poynt of difference and sayth (f) Dioces tryall p. 13. That wherein we contradict one another is we affirme that no such head Church was ordained either virtually or actually but that all Churches were singular congregations equall independent each of other in regard of subjection Secondly we say were there a Diocesan granted yet will it not follow that Parish-Churches should be without their government within themselves but onely subject in some more common and transcendent cases As it was with the Synagogues that Nationall Church of the Iewes and as it is betwixt Provinciall and Diocesan Churches This doe I willingly assent unto And this is no other thing then that which is practised in these Reformed Churches with whom we are united Here is no one head-Church that hath more authority then another all Congregations are equall independent each of other here is no subjection to any one Diocesan all are equally and mutually subject to the Synod consisting of many their dependency is not upon one more then another but it is onely in regard of many combined notwithstanding which combination they have their government within themselves being subject to the Synod onely in some more weighty and difficult cases II. As for that other place when some had pleaded from the example of the Reformed Churches as if they had not bene distinct Churches c. Mr Bayes so explaineth their estate and practise as Mr Parker (t) Pol. Ecc. l. 3. c. 23. p. 348 349. c. more largely had done before that therein he doth not at all prejudice their subjection to Synods for speaking of the 24 Churches at Geneva and of their combination and subjection unto one Presbytery he sayth (v) Dioc. tryal p. 21. They have power of governing themselves but for greater edification voluntarily confederate not to use nor exercise their power but with mutuall communication one asking the counsell and consent of the other in that common Presbyterie Secondly it is one thing for Churches to subject themselves to a Bishop and Consistory wherein they shall have no power of suffrage Another thing to communicate with such a Presbytery wherein themselves are members and judges with others After that againe he addeth Geneva made this consociation not as if the Prime Churches were imperfect and to make one Church by this union but because though they were intire Churches and had the power of Churches yet they needed this support in exercising of it and that by this meanes the Ministers and Seniors of it might have communion Thus he notes not onely the counsell but the consent of others required And as at Geneva a particular Church proceeded not without or against the consent of many Churches concurring by their Deputies in a common Presbytery so in these Low-countries in weightier affaires they proceed not without or against the consent of many Churches concurring in their Classis III. Mr Baynes having shewed how every Church being an Ecclesiasticall body and having Governours every way equall there is yet no feare of confusion seeing Aristocracie especially when God ordaines it is a forme of government sufficient to preserve order hereupon he propounds this objection (x) Dioc. tr p. 68. But every Church might then doe what ever it would within it self And hereunto he answers thus Not so neither for it is subject to the censure of other Churches Synodically assembled and to the Civill Magistrate who in case of delinquencie hath directive and corrective power over it And thus we have his expresse testimony and confession that Synods have authority not onely to counsell and advise but to censure that particular Churches are subject to the censure of other Churches that consequently there is a double Ecclesiasticall Aristocracie one in particular Churches severally another in many Churches Synodically assembled that if a particular Church erre in matters of faith and religion that it is subject not to the power of the Magistrate alone but both to him and to another superiour Ecclesiasticall jusridiction arising from the combination of many Churches contrary to that assertion in the English Puritanisme chap. 2. IV. Speaking of Presbyters that is of Ministers and Elders and of their government he saith (y) Ibid. p. 67. There is nothing found belonging to the power of the keyes in foro externo but the Scripture doth asscribe it to them power of suffrage in Councell Act. 15. power of excommunication which is manifest to have bene in the Church of Corinth c. While he alledgeth Act. 15. for an evidence of the Presbyters power in Synods or Councels he doth hereby acknowledge that in Synods there is a lawfull exercise of jurisdiction and of the power of the keyes and that therefore they are not onely for counsell and advise To like purpose he saith afterwards againe (z) P. 82. The Apostles did not offer alone to determine the question Act. 15. but had the joynt suffrages of the Presbyterie with them Not because they could not alone have infallibly answered but because it was a thing to be determined by many all who had receyved power of the keyes doing it ex officio and others from discretion and duety of confessing the trueth And a little after he there addeth It is manifest by Ecclesiasticall writings of all sorts that Presbyters had right of suffrage not onely in their owne Presbyteries but in Provinciall Synods and therefore in Oecumenicall Synods which doth arise from a combination of the other to which their mindes went in the instruction of Bishops receyved from their Churches V. Whereas one errour useth to accompany another and commonly those that deny the authority of Synods doe also in
l. 4 c. 25. q. 5. th 26. using the like speech have expressely mentioned for whereas their words touching the power of the Church and the propriety thereof are these ut alienae fidei planè committi non possit that it may not altogether be committed to the trust of others he omitting this word planè which signifyes altogether utterly or quite and cleane doth hereby corrupt the testimony which he alledgeth For though the Church may not utterly or quite and cleane commit her power to the trust of others yet in some kinde and in some measure it may and ought to be done For the kindes D. Voetius gives instance in divers acts belonging to the calling of a Minister which may and ought to be performed by some certaine members thereof and the same is to be considered for divers other acts of like nature And for the measure so as he also notes that Christ the Bridegroome reserve the supreme authority unto himself which is then acknowledged by his people when they doe not receive nor follow the authority or sentence of any man or Officer of any particular Congregation or of any Synod further then they in their consciences finde it to agree with the sentence of Christ revealed in his word As the Lord himself by an immediate call committed power and authority unto the trust of his servants whose faithfulnes is thereupon commended 1. Tim. 1.11 12. 1. Cor. 9.17 Gal. 2.7 so doth the Church also both in the ordinary calling of men unto office and in the occasionall sending of them about particular workes and affaires of the Church Phil. 2.25 2. Cor. 8.19 23. 1. Cor. 16.3 especially in communicating their power unto them to give sentence in Synods IV. That D. Voetius doth allow the authority and jurisdiction of Synods we have many testimonies our of this very book of his which Mr D. alledgeth I. Though he shew that Ecclesiasticall power of judgement is first and immediately in particular Churches yet he notes withall (x) Desp caus Pa. l. 2. s 1. c. 5. p. 96. that this power arising thence is by a certaine fit proportion applyed unto many Churches united in some kingdome or kingdomes or in the whole world This is done in Nationall Generall Synods II. Speaking of a publick Reformation which he calles authoritative he shewes (y) Ibid. p. 62. how it being universall may be done either in an universall Synod or without a Synod Speaking of Reformation made by instruction exhortation or invitation he sayth it may be done of any one Preacher yea and in some sort of any one Christian but for the Reformation wherein there is an actuall change of publick worship he saith it is necessary that the help and consent of many and those not of one order doe concurre and that one or a few are not sufficient unlesse it fall out that the authority and parts of those many who are interested therein be devolved unto them Thus he alloweth the jurisdiction of Synods while he acknowledgeth that the authority of many may be derived and communicated unto a few which is the very thing wherein the jurisdiction of Synods doth consist III. He defends (z) P. 79. Luther appealing from the sentence of excommunication given out by Pope Leo the tenth unto a lawfull Generall Synod he allowes the like appeale made by the Arch-bishop of Colen and the appeale of the King of Navarre and the Prince of Conde the forme whereof was affixed or set up at Rome in all which the authority of Synods is acknowledged IV. He allowes (a) P. 85. the example of those Churches which determined matters by a publick and Nationall or Provinciall judgement Speaking of the Reformers of Religion he sayth (b) P. 169. Luther had the right of suffrage and used the same in the University of Wittebergh as one of the Professours in the Church as one of the Pastours in the neighbour-churches of Saxony as a member of them in the name and by commission from the Church of Witteberg and not further So did Zuinglius Farell Viret Calvin and all the rest A just patterne of the Classicall and Synodall jurisdiction exercised in the Reformed Churches in these countries at this day V. He avoucheth and maintaineth (c) P. 201. that a lawfull Synod or Church by their sentence and authority may and ought to depose Ministers that are Idolatrous Hereticall and the like An expresse testimony that Synods have not onely right of counsell and admonition but also of exercising Ecclesiasticall jurisdiction in the censuring of offenders He addeth there that the Westerne Churches ought to remove such Clerkes or keep them out from entring either by a common or each of them by their particular judgement either in a Synod or without a Synod VI. Even in this very page place that Mr D. alledgeth (d) P. 186. D. Voetius alledging the example of the Synod at Ierusalem Act. 15.3.4 22 23. to shew that Ecclesiasticall power is given to many in the Church doth thereby acknowledge the authority of Synods If he had thought they might onely counsell and admonish then had this place alledged bene insufficient to prove the thing propounded by him nor suitable to the other places alledged together in the same place viz. Matt. 18.17 2. Cor. 2.6 with 1. Cor. 5.4 which are to be understood of the jurisdiction and authority of the Church in censuring This power is also againe (e) P. 187. 189. poynted at by him in the same chapter Lastly to come from his words unto his practise Whereas this learned Minister of Christ was deputed and sent (f) Act. Sy. nod Nat. Dordr sess 2. with others unto the last famous Nationall Synod at Dort was reckoned among those Worthies whose praise is so great in the Gospell being the messengers of the Churches and the glory of Christ when as he there among the rest did exercise the authority of suffrage for the decision of divers controversies and gave sentence with others in the (g) Ibid. ses 138. censure and deposition of divers both Ministers and Elders it appeareth hereby that he did not thinke all Ecclesiasticall jurisdiction to be limited unto a particular Congregation If Synods might goe no further then to counsell and admonish then had D. Voetius with the rest bene an usurper of unlawfull power Besides this order of Classicall and Synodall assemblies together with their jurisdiction and authority in such sort as it was before and is still practised in these Reformed Churches was confirmed and established (h) Rerckēorden Nat. Syn. Dordr Art 22.52 in that same Nationall Synod where D. Voetius appeared as a member thereof and according to which he was bound to practise both while he was Minister at Heusden and since also at Vtrecht being not onely Professour in the University but also Pastour of the Church in the sayd city So that there is no cause to doubt but that his
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
fire yet hereby heat is not denyed to be in the water but on the contrary acknowledged to be derived into the water and experience shewes that by the heat so communicated unto the water many excellent effects are produced for the service of man And so when Ecclesiasticall authority is by the Church committed and communicated to Ecclesiasticall Officers in calling of them then doth it belong unto them though secondarily and lesse principally as both D. Whita confesseth Mr Dav. himself repeateth THat it may yet further appeare how unjustly the name of D. Whitaker is pretended and alledged both by Mr Dav. here by Mr Canne hereafter against the authority of Synods I will here set downe divers pregnant assertions and expresse testimonies of his gathered out of sundry of his writings for help of the Readers In them all may see how fully opposite he was to my opposites To beginne with this treatise de Conciliis of Councells or Synods out of which Mr D. took this allegation above-mentioned This book comprehends 6 Questions touching Synods in handling every one of these Questions he speakes plainly for the authority jurisdiction of Synods These 6 Questions are 1. Touching the necessity and profit of Synods 2. By what authority they are to be assembled 3. Of what persons they consist 4. Who is to be Praesident in them 5. Whether they be above the Pope 6. Whether they can erre For the first Question touching the necessity of Synods There he brings 8 reasons to prove the necessity and profit of them I will not insist upon each of them as I might but mention onely one or two of them The third cause is sayth he (i) Whitak de Conc. q. 1. c. 3. p. 18. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good order and right and lawfull discipline may both be appoynted and maintained and that Canons may be made and confirmed For the Church hath alwayes had authority of making and enacting Ecclesiasticall lawes and of prescribing them to others and of punishing those which did not observe them And this authority hath alwayes bene accounted necessary This was more then counselling or admonishing (k) P. 21. The eight and last and that the chiefest cause of Synods is that even as in Politick and Civill judgements malefactours upon examination are accused and condemned so in the Church Hereticks might be condemned and pronounced anathema by publick judgement and that the trueth might be vindicated from their calumnies But as there judgement is not to be given according to the will of the judge but according to law so here Hereticks enemies of faith and religion are not to be condemned but according to the publick and Imperiall law that is the Scripture For a Synod is as it were a publick Court or Imperiall Chamber or Parliament wherein the Judges hearing both sides do give sentence and decree matters of greatest weight For although Hereticks may be condemned of severall Churches apart yet when they are condemned as it were of the whole Church the sentence is more solemne and of greater weight So Arius was condemned first of Alexander and the Councell at Alexandria but afterward with greater authority by the Synod of Nice c. By these words of D. Whitaker we may see what wrong they doe unto him which pretend that he should deny the jurisdiction of Synods The second Question is by whose authority Synods are to be assembled Here D. Whitaker relating how Bellarmine pleads for the Popes authority (l) De Cōc q. 2 c. 2. p. 42 c. repeats his 4th Argument taken from an ancient Canon wherein it was concluded that without the minde of the Romane Bishop it was not lawfull to celebrate or hold Synods D. Whit. answers that this Canon mentioned by (m) Lib. 2. cap. 8. Socrates is not rightly translated he sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify celebrare Concilia to hold Synods as Cassiodorus hath ill translated it whose translation they abuse nor yet Ecclesias consecrare to consecrate Churches as Illyricus doth amisse translate it but leges Ecclesiasticas sancire et canones Ecclesiis praescribere to ordaine Ecclesiasticall lawes to prescribes Canons unto Churches And being thus translated he sayth We acknowledge approve this Canon as most just For reason itself teacheth telleth that that which concerneth all ought to be approved of all Therefore it was meet that those Canons which should be generall should be approved also of the Bishop of Rome who was one of the chief Bishops Now if D. Whita allow that Canon to be most just which grants unto Synods an authority of making Ecclesiasticall lawes and enjoyning the Churches to keep them then it is manifest hereby that he confessed the jurisdiction of Synods and that they were not onely for counsell admonition And in the same place D. Whitak (n) P. 45 46 relates how the Bishops of the Orientall Churches meeting together in a Synod at Antioch did by common sentence write unto Iulius the Bishop of Rome and by way of rebuke sayd unto him that they were not to be overruled by him that if they would cast any out of their Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such ought not to be restored of him even as those whom he cast out could not be restored of them Although D. Whit. acknowledge the errours and faults of some that were in that Synod yet he approveth this their writing in reproof of Julius and sayth they all did gravely rebuke his arrogance insolence Though that Synod abused their power in censuring Athanasius unjustly yet that they had a power of censure casting out of their Churches is not denyed but maintained against the Bishop of Rome The third Question is touching the persons whereof Synods doe consist Here D. Whit. (o) De Cōci Qu. 3. c. 1. first describes the Popish opinion and reckons up the foure sorts of persons whom they allow to come unto Synods namely that Some are present as judges who have a determining voyce Others to dispute and examine difficulties and these have a consultative voyce Others to defend the Synod and to see that peace be kept within without Others to serve as notaries watchmen servants Then he shewes that they allow onely the greater Prelates that is all Bishops and Archbishops to have the right of a determining voyce in universall and particular Synods ordinarily but that Cardinals Abbots Generalls of Orders though they be not Bishops yet by extraordinary priviledge may also have a determining suffrage as for all others whatsoever they be they may be profitable but not have a determining voyce or suffrage After this he shewes the opinion of the Protestants that not onely the greater Prelates but whatsoever learned and godly men are sent being chosen by the Churches of severall Provinces and judged fit for that busines ought to have equall authority in giving suffrages and so to be judges as well as any
occasion of the dissention IV. It appeares that the primitive Churches at their first constitution by the Apostles were not independent bodies in a speciall respect more then any in our times because they were then subject to the extraordinary government by Apostles and Evangelists who besides that which they did in ordinary course of judgement with the Churches concurrence as 1. Cor. 5. had also of themselves extraordinary authority and power granted unto them over all Churches for the correcting of the wicked therein as appeareth 1. Cor. 4.21 2. Cor. 10.2 3 6 8 10. Act. 5.9 10. 3. Ioh. 10. REAS. IX (m) Churc plea p. 77. By the titles given to all particular Congregations it appeares evidently that Ecclesiasticall authority is or at least ought to be in every one of them distinctly wholy intirely viz. a Kingdome Matt. 3.2 a Family Eph. 2.19 a Body 1. Cor. 12.20 a Queene Psal 45. c. For what more senceles then to say a Kingdome or family standing under another Politicall or Oeconomicall government out of themselves a body having all parts members yet may neither receive in nor put out without anothers leave and consent many such absurdities followeth Mr Pagets lately-devised Tenets ANSVV. I. That which seemes senseles and absurd unto the transcendent understanding of Mr Can. and W. Be. is not withstanding found reasonable in the judgement of sober men As for Kings and their kingdomes we see in the story of the new Testament that the three King-Herods and the fourth King Agrippa both they and their kingdomes did stand under another Politicall government under the Romane Empire under the authority of Caesar to whom they payd tribute Mat. 2. 14. Act. 12. 25. 26. with Luk. 2.1 Matt. 22.21 Iohn 19.12 15. And in the old Testament we read that Zedekias King of Judah stood under the Politicall government of the King of Babel Ierem. 27.12 2. Chron. 36.13 And other stories shew that this was no strange thing The Kings and Kingdomes of Bohemia and Hungary at this day stand under the command of the Emperour As for families and their Oeconomicall government in regard of that obedience which children owe to their parents by vertue of the fift Commandement Honour thy father and thy mother Exo. 20.12 inferiour families owe subjection unto superiour Those families that descended from Adam for six or seven generations together and those families that descended of Noah Shem Arpacshad Shelah and Eber though in their habitations they were divided after the Flood did yet owe subjection unto these fathers and grand-fathers and in matters of greatest moment and controversy concerning their families as about family-worship mariages and the like they were bound to submit unto their censure and determinations in the Lord those five Patriarkes being then all alive in those corrupt times after the confusion of languages Gen. 11. As for the bodies of men it is not unreasonable or absurd to thinke that the members of any mans body should not be cut off at his owne will without the consent and approbation of sundry experienced and skillfull Chirurgeons according to the order appoynted by the Governours of this City and practised therein II. Those Scriptures alledged to shew the titles given to particular Congregations doe not prove the matter intended By the kingdome of heaven Matth. 3.2 is not understood simply a particular Congregation but the abundance of grace revealed and exhibited either unto particular persons Congregations or the whole Church of God throughout the world c. Thus the kingdome of heaven or the kingdome of God is in every severall beleever and they are all Kings Rom. 14.17 Rev. 1.6 now according to Mr Cannes reasoning not any one of them should stand under any other spirituall government under any Ecclesiasticall authority out of themselves because they are kings themselves and have a spirituall kingdome within them By the houshold of God Ephes 2.19 may be understood the whole universall Church of God as well as a particular Congregation and so by the one body 1. Cor. 12.20 and so by the Queene Psal 45.9 And therefore these places prove nothing for the restraint and limitation of all Ecclesiasticall jurisdiction unto a particular Congregation onely which is the late-devised tenent of the Brownists REAS. X. The acts of the Apostolique Churches proove directly our assertion For it is without all contradiction that they elected their owne Ministers excommunicated offenders sent messengers and performed all other Church matters among themselves ANSVV. This reason taken from the acts of the Apostolick Churches is for substance the same with the first third fourth and sixt Syllogisticall arguments before and there answered and here by him idly repeated to increase the number of his Reasons REAS. XI Lastly let it be observed that Mr Paget in this accordeth with the (n) Bellar de Eccl. l. 5. c. 5. Papists for they say as hee doth that particular Churches are not independent bodies but stand under another Ecclesiasticall authority out of themselves The which thing our Writers deny and proove the contrary ANSVV. I. The accord of Papists is no sufficient reason for refutation seeing they accord with us in many poynts of religion against Arrians Anabaptists Brownists and others II. See the partiality of Mr Canne in his eight Reason before he alledgeth for himself how the Papists doe accord with him to this the Papists assent sayth he here in this place he alledgeth against me their accord assent with me presently after againe in the same and following pages he doubts not but to make it manifest that the Papists are with him c. Thus when they accord with him it must serve for the confirmation of his reason when they accord with me it must still serve for confirmation of his reason and for the condemning of me Whether it be their assent or dissent it is all one to him he can ground his arguments upon one as well as the other Such are his reasonings III. Mark his false allegation of Bellarmine de Eccl. l. 5. c. 5. when as there is no such fift booke extant written by Bellarmine IV. How farre we differ from the Papists and Popish Hierarchy in this controversy about Synods hath bene noted (o) Pag. 29.30 at first in the State of the Question and may be seene at large in manifold passages set downe before out of (p) P. 125-132 Iunius and (q) P. 133-141 D. Whitaker their disputes against Bellarmine and out of (r) P. 101-104 Mr Parker his refuration of the Hierarchy in this particular which to repeat in a case so cleare were to imitate Mr Canne in his needles and superfluous quotations CHAP. VII The Allegations of Mr Canne examined AFter the former 21 Arguments against the authority of Synods Mr Canne falles to flatter himself rejoyces in himself to thinke what the Reader will imagine when he sees his manifold Reasons (a) Churc plea p. 77.
He calles those decrees of the Councell of Basile (k) P. 1218. Catholick or universall trueths whereby it was enacted 1. That the power of a Generall Councell representing the whole Church is above the Pope and everie other person 2. That the Pope cannot dissolve a Generall Councell without their consent c. 3. That he that doth obstinately oppose the foresaid trueths is to be accounted an Heretick He relates coÌ„mends the speeches of (l) P. 1010. c. Marsilius Patavinus (m) P. 1232 c. Petrus de Alliaco and divers others shewing the power of Councels in judging and censuring the Pope the necessity of them both Provinciall and Generall for the correcting of abuses and amending of all sorts of persons and things with greater authority He approves and defends (n) P. 1341. the renowned Italian Martyr Hieronimus Savanorola for seeking that a Generall Councell might be called for reformation of the Clergie and degenerate estate of the Church c. Besides this he being in his time a principall favourer maintainer of the Discipline in the French Churches where the causes of particular Congregations were judged and determined by Synods could therefore be no favourer of the Brownists opinion which count such government to be a miserable bondage and slavery of the Churches Tilenus that is also called to be one of their Jurie against me doth most expressely give his verdict on my side against the Brownists He teacheth (o) Syntag. Disp Theol. par 2. Disp â—0 thes 1. that the fourefold power of the Church is to be exercised not onely in Presbyteries but also in Councels or Synods that (p) Thes 4. Synods according to the power granted of God unto his Church may take knowledge of Ecclesiasticall causes and by their judgements conferred together according to the word of God may define c. (q) Th. 19. give ministeriall sentence c. And further he saith (r) Th. 38. As it is not to be hoped for that the body of the Church militant on earth shall be free from divers diseases so we may not think that it can want this remedy of Synods which we therefore affirme to be not onely lawfull but also necessary Bastingius shewing how Excommunication pertaineth to the whole Church saith nothing but that which is practised both in our and other Reformed Churches of these countries especially if it be marked how he explaines himself in the leafe following where he addes that (f) Expos Catech. Qu. 85. Ecclesiasticall discipline and excommunication itself ought to be administred by them who are ordained thereunto of the Church such as are Ministers of the Word and Elders the rest of the Church consenting thereunto yet with this correction that the multitude of the people doe not rule the action but provide as watchmen that nothing be done by a few as they list themselves Besides he being a member Minister of these Churches and Regent of a Colledge in Leyden there is no reason from these his words to conclude against the authority of Synods in judging the causes of particular Congregations if they either could not agree among themselves or should agree in evill For then he should have condemned his owne estate and practise which yet cannot be inferred from this his testimony Vrfinus also though he teach that the unrepentant are to be excommunicated by the common consent of the Church c. yet doth he not thereby deny or exclude the power of Synods in judging of that which is done in particular Congregations but doth plainly give testimony with me For (t) Tom. 2. Admo Chr. de lib. Concord c. 12. col 686. having shewed the conditions and necessity of Synods he saith of them This remedie for the healing of the wounds of the Church is not to be neglected which the holy Ghost hath shewed unto us by the counsell and example of the Apostles which all reason of divine and humane right requires which being lawfully used experience hath proved to be most wholesome for the Church in many most grievous confusions of opinions Neither was this his private opinion but (v) Ibid. Tit. Col. 478. written in the name of other Divines Ministers in the jurisdiction of Prince Casimir and approved by them Piscator saith Excommunication is a decree of the Church therefore ought to be done of the Church (x) In 1. Cor. 5. Obs 1. Art 3. or of the Eldership judging in the name of the Church We grant as much or more in the practise of our Church while the Eldership never exerciseth such power alone without the knowledge and consent of the Church by propounding the same divers times unto them But it is a perverting of this testimony to gather from hence that the actions of the Church or Eldership are not subject to the judgement of Synods if they be complained of for wrong And that Piscator alloweth the authority of Synods (y) In Act. 15. Obser in V. 6. to judge the controversies of Religion and to (z) Thes Theol. Vol. 1. Loc. 23. de Eccl. th 68. 72. make decrees by gathering of voyces in order it is evident from other of his writings Calvine requiring the (a) Instit l. 4. c. 1. sec 15. cognition of the whole Church before any be excommunicate requires no more then is held and practised by us And this is no empeachment to his and our opinion with him that in case of doubt or controversy (b) Ibid. c. 9. sec 13. there is no better nor more certaine remedie then that a Synod of true Bishops meet together where the controversy may be discussed For such a definition shall have much more weight where the Pastours of Churches in common doe agree together c. And this he there confirmes both by Scripture and sundry examples of ancient Churches shewing that from the beginning it was the ordinary way of preserving unitie in the Church so often as Satan began to attempt any thing Besides this not to speak of other testimonies afforded by Calvine to this purpose when as Mr Canne (c) Ch. pl. p. 94. afterward notes the assertions of divers pleading for the Hierarchie of Bishops and oppugning Ecclesiasticall government by Classes and Synods as a weed of later growth saying that at Geneva subjecting of Churches first began And before Calvine came there everie Congregation was free in itself If these assertions be true and that none is able to disprove them as Mr Canne there supposeth how comes it that he thus perverteth Mr Calvines testimony against his profession and practise Let the Reader observe that if these assetions were sound Mr Canne might as well have written a booke to prove the miserable bondage and slavery of the Church at Geneva procured by the tyrannicall government and corrupt doctrine of Mr Calvine as he wrote the like title of an unjust complaint upon the like ground against me Paraeus
on 1. Cor. 5.5 doth thus interpret the words Let such a one be delivered to Satan to wit by the Church or by the Pastours and Elders of the Church which are the mouth of the Church For by these the Church speaketh and dealeth Without this order there would be confusion if in a publick action every one might speake and deale which undoubtedly the Apostle would not bring in This we grant and it is not against us but against the confused practise of the Brownists But for the poynt in hand that Classes and Synods have power to judge of the actions of particular Congregations Paraeus is a plaine witnesse for us in (d) Colleg. Theol. Decur Coll. 9. Disp 8. Auccar 1. Co. 10. Disp 22. th 1-10 Disp 24. th 9. other of his writings And againe speaking of a lawfull Synod and the authority thereof in deciding of controversies in the Church he saith that therein (e) Eirenic cap. 5. men renowmed in regard of their learning understanding and piety whether they be of the Laity or Clergy have not onely a voice of delibertion and counsell but also of judgement and power of defining And hereunto accordes his (f) Act. Sym. Nar. Dordr Ses 98. Epistle written unto the Nationall Synod holden last at Dort wherein excusing his absence that he could not come in respect of his age as he much desired yet he shewes his approbation of such a meeting as being the ordinary medicine for healing the wounds of the Church and rejoyceth greatly in the spirit for the benefit exspected from that Synod which judged censured the errours of particular men in divers Churches What reason then had Mr Canne thus to abuse the words of Paraeus against his meaning and publick profession Keckerman also agreeth with the former witnesses touching the poynt in controversy For in the book alledged by Mr Canne when as the parts of the government of the Church are there described he shewes that (g) System Theo. l. 3. c. 6. p. 401.402 the convocation of Synods belongeth unto Ecclesiasticall jurisdiction and is contained under the same Hemmingius though more sound and moderate then other Lutheranes yet being a disciple and follower of Melancthon there was no reason why he should not have bene joyned with his Master in the foregoing ranke of Testimonies if Mr Canne had either knowne his Authour or regarded the order which he had set downe to himself But for his judgement touching the jurisdiction of Synods he hath witnessed his consent with the Writers mentioned both in this the former Section and testifyed against Mr Canne in this cause For speaking of that part of Ecclesiasticall Discipline unto which he referres the deposition and excommunication of Ministers he commends the order of the ancient Church where he saith (h) Enchir. Theo. Clas 3. c. 11. the execution of this discipline was chiefly committed to the Bishops who therefore sometimes twise sometimes oftner in the yeare called Provinciall Synods where the matter was handled not by the censure of one Bishop but by the sentence of the whole Clergy assembled Tossanus mentioned in the next place hath plainely declared himself to be of the same minde with us in allowing Synodall and Classicall assemblies to judge determine the causes of particular Churches and persons He (i) Pastor Evang. p. 61 edit 1603. maintaines against Thyraeus that which he had formerly written in these words In controversies of religion we appeale from Luther and from the censures and judgements of private men unto the judgement of the Catholick Church and of a Synod He proves this to be sound and orthodoxe from the Apostles referring the decision of the controversie concerning Iustification and the Ceremonies of the Law unto the Councell at Ierusalem Act. 15. Speaking of somewhat that was wanting in most of the German Churches about the ordaining of Ministers he saith that (k) P. 40. godly Pastours and Overseers doe dayly bewaile the scarsitie of faithfull labourers and that the Presbyteries and well ordered Ecclesiasticall Senates doe indeavour that both in Synods and yearely visitations and in Classicall meetings the failings of Ministers may be amended according to their power In which words he hath reference unto the practise of the Churches in the Palatinate concerning which we are to speake (l) Sect. 7. hereafter where he joyned with them in the exercise of the sayd government being (m) D. Toss Vita p. 38. at Neustadt a moderator of the Ecclesiasticall counsels of the Consistory and sometime also President of a Synod and afterwards at Heidelberg (n) Ib. P. 44. a member of the Ecclesiasticall Senate How unjustly therefore untruely hath Mr Canne dealt with Tossanus and his readers in reckoning him among those who as he saith (o) Ch. pl. p. 83. have condemned for an errour untrueth that position touching particular Congregations standing under other Ecclesiasticall authoritie out of themselves As for Polanus to grant Mr Canne that he was of the same minde with the former Authours touching the Churches power in excommunicating though so much can hardly be manifested out of the (p) Synt. Theol. l. 7. c. 18. place alledged yet what is that to our question The Churches power in excommuncating doth not exclude the authority of Synods in judging of a particular Congregation Polanus speaking of Synods expressely confesseth that (q) Ib. c. 14 the liberty or power of those Ecclesiasticall assemblies is a right given of God unto his Church c. that An Ecclesiasticall Synod is a publick assemblie of godly men lawfully sent and gathered together from divers Churches also of divers Provinces that they may handle and determine according to the power that is granted unto them of God touching holy affaires c. He alledgeth sundry Scriptures and examples of the Ancient Churches for declaration hereof And againe in the same place he notes it for a condition of a lawfull Synod that those which are chosen and deputed of the Churches may have a deliberative or consulting and also a deciding voyce or giving of sentence c. When he requires another condition of a lawfull Synod that every one may have free accesse and recesse yet he addes this withall that whosoever is convicted of heresy or any crime and remaineth obstinate should undergoe Ecclesiasticall censure that is deposition from his Ecclesiasticall office or Suspension or Excommunication And to like purpose he writes in (r) Ib. c. 16. Syllo Thes Theol. par 1 de Concil other places This being the judgement of Polanus touching the authority of Synods how uncircumspect was W. Best his abettour to call for a Iurie of such Divines as have given such pregnant sentence and so peremptory verdict against them Hyperius next alledged though he deny not the power of particular Congregations yet in his writings it is evident that he holdes the power of Synods consisting of the Deputies of many Churches to be a
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
of the Apostle 1. Cor. 11.16 To what end else are those manifold proofes and Allegations which Mr C. hath taken from Authours of all times to shew as he (i) Ch. pl. p. 77-81-89 c. pretends their consent with him and that his opinion may not be thought a Noveltie 11. The due power of Classes Synods is not grounded upon the ancient exercise of it neither is this made an argument to prove the lawfulnes thereof It is onely alledged to shew that others also professing subjection unto the Ordinances of Christ have in like manner understood the divine warrant for the exercise of such government in the Church The Antiquitie whereupon the lawfulnes of this combined politie doth rest is that which it claimeth from the Law and the Gospel as hath been shewed (k) Ch. 2.3 4. before I. C. ANSVV. II. Housoever Mr Paget for the credit of his cause names it the old ancient Discipline yet sure I am to proove it so he never will nor can There are many and I think hee knowes it which doe affirme that the Ecclesiasticall government by Classes and Synods is a weed that grew many yeares after the Apostles A late devise (l) Bilson perp gov c. 16. p 387 and that in all antiquitie there doth not appeare any one step thereof (m) Sutclif Discipl c. 8. p. 138. Also that at Geneva subjecting of Churches to this order first began (n) Bancrost surv c. 22. p. 353. Comp. Ch. p. 91 93 94. And before Calvin came there everie Congregation was free in itself (o) Hook Ecc. Polit. Pref. REPL. 1. These testimonies doe not speak of Synods and the Ecclesiasticall authority exercised by them What trueth is there then in Mr Cannes words when he sayth they affirme that the Ecclesiasticall government exercised by Classes and Synods is a weed c. 11. The distinction which these Authours make betwixt Classes and Synods as it is ungrounded and insufficient to prove the one lesse lawfull or ancient then the other so it can least of all serve Mr Cannes purpose seeing the chief cause why they disallow Classes is because they exclude Hierarchicall authority not simply because they exercise Ecclesiasticall jurisdictioÌ„ which is the maine ground whereupon Mr C. doth oppose them III. The place quoted out of D. Bilson where he objecteth unto some their owne device is not properly directed against Classicall government and he seemes to intend it principally against Lay-Elders as they call them as appeares by that which followeth (p) Perpet Gov. p. 388 in his book But to shew how farre he was from uttering any thing that might either disprove the ancient use of Synods or favour independent Church-government and the pretended antiquity thereof mark what he saith elswhere (q) Ibid. p. 376. There is no Christian Realme nor Age wherein the use of Synods hath not bene thought needfull c. as appeareth by the Councils that have bene kept in all kingdomes and countries since the Apostles times when any matter of moment came in question which are extant to this day and likewise by the Synodes that every Nation and Province did yearely celebrate according to the rules of the great Nicene Chalcedon Councils which cannot be numbred were not recorded c. And unlesse you give the Pastor and Presbyters of every Parish full free power to professe what religion they best like to offer what wrongs they will to use what impiety and tyrannie they themselves lift without any restraintor redresse which were an heathenish if not an hellish confusion you must where there is no Christian Magistrate c. yeeld that libertie to the Church of Christ which every humane society hath by the principles of nature to wit that the whole may guide each part the greater number overrule the lesser which without assembling in Synode cannot be done Againe he professeth his judgement touching the danger and noveltie of Independencie when he saith (r) Ibid. p. 378. In questions of faith matters of faction offers of wrong breach of all order equitie shall each place Presbyterie be free to teach doe what they please without depending on or so much as conferring with the rest of their brethren Call you that the Discipline of Christs Church not rather the dissolution of all peace and subversion of all trueth in the house of God I thinke you be not so farre beside yourselves that you strive for this pestilent kinde of anarchie to be brought into the world Our age is giddie enough without this frensie to put them forward Howbeit we seek not what new course you can devise after fifteen hundred yeares to governe the Church but what meanes the ancient and primitive Church of Christ had before Princes embraced the trueth to assemble Synodes pacifie controversies as well touching Religion as Ecclesiasticall regiment c. IV. The words cited by Mr C. out of D. Suâ—cliffe against Classes are expressely answered by Mr Parker when having fet downe the objection here mentioned viz. that in all antiquitle there doth not appeare one step of these Classicall assemblies he sayth (Å¿) De Polit Eccl. l. 3. c. 24. p. 355. What not so much as a step 〈◊〉 there is a step at least extant in the Canonicall law throughout but specially that we be not altogether silent Decret par 2. cap. â— 1. q. 3. c. 4. in the Councils every where in that of Sardica Can. 17. of Africa C. 127. of Laodicea c. 12 whence it appeareth that according to ancient custome neighbour Bishops were alwayes wont to come together in all sorts of difficult cases which the Presbyters at Rome judged to be so necessary that a firme decree could not be made in the farre-spread cause of those that were fallen without the assembling of those that were neer unto them Cypr. L. 2. Epist 3. which course Cyprian himself also followed L. 1. Ep. 8. Cornelius Romanus L. 3. Epist 11. Why doe I spend time There is nothing more evident to him that is acquainted with the ancient monuments of history then that neighbours even besides the Synod did est soone meet together for deciding of strifes for ordinations for dissolving of doubts in sumâ—â—â— for every weighty businesse Of which assemblies the Epistles of Cypâ—â—an 〈◊〉 full And these assemblies what are they els but Classicall assemblies The exceptions that might be made against these things are further answered by Mr Parker in the same place It had behooved Mr C. to have refuted Mr P. herein if he would have us give credit to this assertion of D. Sutcl V. The testimonies next alledged touching Geneva as they are untrue in regard of the state of those Churches so they are unjustly applyed against Classes and Synods seeing as Mr Par. sayth and acknowledgeth with D. Sutcl that (t) Ibid. p. 361.362 Geneva hath neither Classes nor Synods because their territorie is so small
able to resolve the controversie True it is the Hierarchie (d) D. Whit. g. T. C. 3. deny this of whose opinion Mr Paget must either be or els the Classes as they now rule must fall to the ground for any relief that this Scripture Act. 15. will yeeld unto them ANSVV. 1. Had Mr Canne well understood the state of the question or what he saith and whereof he affirmes he might easily have knowne that we are of the same minde with Mr Parker in this that as Antioch so every other particular Church hath like authority to end their owne controversies if they finde themselves able This condition concealed by Mr Canne is foure or five times repeated by Mr Parker in the (e) Pol. Ecc. l. 3. c. 20. p. 301 302. place alledged speaking of Antioch and other particular Churches with these expresse words si modo possit si modo vires suppetivissent c. if they could if they had ability if they found not themselves too weak in case of impotency c. Mr Canne hiding these conditions from the eyes of his Readers doth hereby hood-wink them and keeps them in darknes from seeing the right meaning of Mr Parker 11. Besides the case of impotency alledged by Mr Parker there was another reason why this controversy at Antioch was to be brought unto a Synod viz. because it was causa communis a common cause that concerned both many other Churches in regard of the matter and in speciall the Church of Ierusalem because the authours of this controversy were not members of the Church of Antioch but came from Iudaea and from them of Ierusalem Act. 15.1 24. and therefore that Church of Ierusalem had more right and authority to judge of them then they of Antioch had 111. Whereas he would have it to be well observed that the Church of Antioch sent to them of Ierusalem not as being a dependent body standing under another Ecclesiasticall authority out of themselves the right and well observing hereof stands in this that we acknowledge particular Churches to be dependent bodies not by way of subjection unto any one supposed to have more authority then the rest but so dependent that every one is equally and mutually subject to one another as occasion requireth The Churches of Ierusalem of Antioch of Samaria and others were all of equall authority and yet each standing under the authority of a Synod compounded of them all and this appeareth by the instance of this controversy referred here to the decision of the Synod at Ierusalem IV. For the testimony of D. Whitaker (f) Conc. qu. 1. c. 1. that the Church of Antioch sent not to Ierusalem as being bound in duety thereto 1. It is misalledged by him for in the Chapter mentioned by him there are no such words to be found the words are indeed Mr Parkers and not of another as he sayth poynting at D. Whit. in his margine He jumbles testimonies together that which one sayth he sets downe in anothers name and followes the mistake that is in Mr Parkers (g) Pa. 314. book through the Printers or Writers fault And though in the (h) De Cōc Qu. 1. c. 2. p. 6. Chapter following D. Whit. sayth of Ierusalem that there was as it were a certaine castle of Religion and the head of the Church yet the other words are none of his So licentious and negligent is Mr C. in his quotations 2. For the thing it self though in the combination of Churches into Synods they are not limited and simply bound in duety ex obligato as Mr Parker sayth to any one Church more then another yet this freeth them not from their duety of uniting themselves to some Classes or Synods even as particular persons though they be not simply bound to one Congregation more then another but may use a Christian liberty therein yet are they bound in duety to joyne themselves as members to some Chuch and further where no absolute necessity is imposed yet godly wisedome teacheth men a duety in respect of circumstances and accidentall occasions to make choyse of one Church rather then another V. He alledgeth D. Whitg so defectively that no man by his quotation can tell how to finde his words But whereas he sayth of the Hierarchy that I must either be of their opinion or els the Classes as they now rule must fall to the ground for any relief c. this consequence remaines to be declared and proved by him I. CAN. VI. When the Hierarchie alledge Act. 15. to proove their Diocesan and Provinciall Synods lawfull marke how they are answered by the Reformists (i) Park Polit Ecc. l. 3. c. 20. p. 315 316. The particular acts of the Apostles in cases alike must alike be observed If this reason be effectuall as indeed it is against them then it is no lesse effectuall against the Classes Now I have in part already shewed how quite contrary their doings are unto the Example in Act. 15. unto which this further may be added that the matter carried from Antioch to Ierusalem was agreed upon by the whole Church Pag. 338. and sent thither by their mutuall desire and consent And hence our Divines teach that the power of bringing things from one Congregation to another belongeth not to any one Officer but to the whole Church If this be true by what word of God then doth Mr Paget by his * Thus he is accused by our Elders in the records of our Church Oct. 6. 1631. owne authoritie and without the consent of the Consistory or any one of them carry matters to the Classis and there he and they together undoe all that which the Elders with the Churches consent had before joyntly concluded ANSVV. 1. That the particular acts of the Apostles in cases alike must alike be observed I doe willingly grant and thereupon ground our Argument for the authority of Synods To this end it is alledged of Mr Parker in this very place which Mr C. doth cite viz. to shew how controversies are to be brought from particular Churches not to one person to a Bishop or Arch-Bishop as the Hierachy would have it but unto a Synod according to the example in Act. 15. How Mr Canne doth imagine that this should be effectuall against Classes he neither declareth neither can I conjecture II. Whereas he addeth that the matter carried from Antioch to Ierusalem was agreed upon by the whole Church c. I argue thence if a whole Church sometime be so offended and troubled by false teachers that they hold it needfull to seek help of a Synod it is lesse marvell that sometimes one or two should be driven to seek such help Had there bene but one person in Antioch troubled and unsatisfyed in conscience about that poynt of justification and salvation by the works of the Law who could have forbidden him to seek help of the Synod either by way of counsell or judgement when he could not finde it