The Due Right of Presbyteries, Chapter 6 – Chapter 6
CHAP. 6. SECT. 1.
Of communion of sister Churches amongst themselves.
I Here bee seven wayes, saith the Author, by which wee leepe the communion of Saints in divers Churches. 1. By way of The way of the Churches of Christ in New England.participation. 2. Of recommendation. 3. Of consultation. 4. Of Congregation. 5. Of contribution. 6. Of admonition. 7. Of propagation, or multiplication of Churches. It is allowed by the consent of our Churches, that when the members of any other Churches are occasioned to rest with us on the Lords day, when the Supper commeth to be administred, and neither the persons themselves, nor the Church they came from, under any publick offence, they bee by us admitted to the participation of the Lords Supper: for wee looke at the Lords Supper, not onelyonly as a seale of our communion with the Lord Jesus, but also of our communion with his members, and that not onelyonly with the members of our owne Churches, but of all the Churches of the Saints; and this is the first way of communion with other Churches, to wit, by participation.
Answ. 1. We heartily embrace the doctrine of the communion of Saints, but many things are here which are incompatible with your doctrine; as first communion of Churches, which you call a branch of the communion of Saints, cannot consist with your doctrine, for a Church by you is relative onelyonly, to the Eldership of a Church, as sonnes are relative to Fathers, but a Sonne is not relative to a brother, so neither is a Parishionall Church properly a Church in relation to a neighbour Church; for a Church hath no Church-state, no Church-priviledges, no Church-worship, in relation to a sister-Church; therefore you should say, the Communion of Christians of sister-Churches, not the Communion of Churches, for no Church by your doctrine hath any Church-state; or Church-worship in relation to any, but to its owne members.
2. This enumeration is defective, you make a Communion of Churches in the members of sister Churches, in the Lords Supper, though the members of neighbour Churches bee not inchurched in Church-state, by oath, as a member of that Church, where hee partaketh the Lords Supper; and why should not the Child of beleeving parents in the death or absence of the Pastors of neighbour Churches have communion with you in baptisme also? for this communion in baptizing, you deny to any but those who are members of that Church, wherein they receive baptisme.
3. if you admit communion of Churches in some things, to wit, in the Lords Supper, how can you deny communion of Churches in other holy things of God? for you admit no communion of Churches in the power of the keyes, as in mutuall counselling, warning, rebuking, binding and loosing, for Christ hath left no common power of the keyes in many visible Churches, who are united together in an Iland or Nation, or Continent, by which these acts of communion should bee regulated, and in case of neglect and abuse, censured according to Gods Word as you say, for you deny all authoritative power in Synods, let me bee resolved, deere brethren, in this, how Christ hath put whole Churches and their soules in worse case then members of your independent Congregations are, for the keyes of the kingdome of heaven in binding and loosing, in excommunicating, that the spirit may bee saved in … day of the Lord, the removing of scandalls out of sister parishionall kingdomes of Christ, the gaining of sister Churches from heresies and scandalls, as brethren are to bee gained, Matth. 18. 15. 1 Cor. 5. 5. 1 Tim. 1. 30. by censures, the keeping of the holy things of God from profanation, authoritative rebuking, warning, that others may feare, and that the rebuked may bee ashamed, and all these meanes of salvation are denied to your particular Congregations, as if they were Angels and Popes, who cannot be lacking in duties, and yet all these are granted to members of any one particular Church, how hath the care & wisedome of Christ denied these meanes to many united Churches, and yet you acknowledge that sister Churches have communion amongst themselves, and that seven wayes, in visible acts of externall communion?
I beleeve this one argument, though there were no more, doth strongly conclude the lawfulnesse of Synods, and by consequent, the Law of nature would say, if Christs wisdome provide wayes to regulate the publike actions of the members of a particular Church, that they may be edified and builded up in the most holy faith, farre more hath he taken care for many Churches united in a visible communion seven wayes, that Lord that careth for the part, must farre rather care for the whole body.
4. You say members of other Churches are admitted to the Lords Supper amongst you, by consent of your Churches, but what consent doe you meane? is the consent authoritative, by power of the keyes? 1. This consent authoritative is either concluded in a Synod of many Churches, and so you acknowledge the authoritative power of Synods, if it be done and agreed upon in every particular Church by them alone▪ then I aske, seeing to administer the Lords Supper to any, and so to make in your Church meeting, that it shall be administred to any, is (as you teach) an act of ministeriall power over those, to whom you administer the Seale, chap. 4. Sect. 5. Now how doe you exercise acts of ministeriall power, or conclude ecclesiastically to exercise these acts in your parishional meeting toward those over whom you have no ministeriall power? for members of neighbour Churches are under no ministeriall power in your particular Church, as you teach in the same place, as you can exercise no power of the keyes when some are absent, that is tyranny upon the conscience, saith aAnsworth pag. 42. 43. in his Animadver.Answorth, who will have none censured, or excommunicated, except the whole congregation be present: also he who of another Church communicateth with you, 1. Hath no faith of the lawfull calling, and choosing your Ministers, for he neither could nor ought to be present thereat. 2. He knoweth not but he may be leavened by a scandalous lumpe, which leaveneth the whole Church, and is enough, as you say (chap. 4. Sect.) to hold any from communicating in the Seales with any Church. Now these and many other things he must take in trust from you, which Answorth thinketh tyranny of conscience; neither can a letter of recommendation make one of another congregation, capable of Seales with you; for to dispone is to alienate and give away the ministeriall power of the Seales to another Church. Now this power (say you, chap. 5. Sect. 4.) is a part of the liberty wherewith Christ hath made you free, and so you cannot dispone it to another Church, except you bring your selfe in bondage, contrary to Gal. 5. 1.
5. Mr. Best. bBest. the Churches plea. pag.and your cChap. 4. Ser. 5.selfe, bold that a Pastor can exercise no pastorall act, but over his owne flocke, and you say that the Scripture saith so, Act. 20. 28. 1 Pet. 5. 2. Ergo, either to administer the Lords Supper, is no pastorall Act, and may be done by non-Pastors, (as Arminians and Socinians destroying the necessity of a ministery, doe averre) or then a Minister cannot administer the Lords Supper to any but his owne flocke: see you to this.
6. If the sister Church lie under any offence, you will not admit any of their members to the Lords Supper, though these members be of approven piety; and why? What a separation is this? What if these members do not consent to that offence, as some of the godly in Corinth might be humbled and mourne, that the Church did not cast out the incestuous person, shal they be debarred by you from the seales, because they separate not from that infected lump? the Apostle alloweth communicating, (so that every one examine himselfe, 1 Cor. 11. 21. 30.) with drunken persons, and where many were stricken of God, with death, and diverse diseases, as eating and drinking their owne damnation.
7. You looke at the Lords Supper, as a seale of communion with all the Churches of the Saints. What communion meane you? invisible? no. You deny that the seales are given to the invisible Church, and the members thereof, but to the visible Church, as you say; dChap. 4. Sect. 6.If you meane a visible communion of all the visible Churches of the Saints, why then brother doe you call the universall visible Church a Chimera, or a dreame, as you say? eChap. 1. Ser. 2.and if all the visible Churches have a visible communion, it is to deny Christs wisdome and care of his Church, to deny the lawfulnesse of a Oecumenick and generall councell of all the Churches of the Saints. We recommend (saith the Author) Brethren for a time to other Churches, as Paul recommended Phoebe to Manuscript. 6.the Church of Rome, Rom. 16. 1. 2. or we give letters dismissorie to such as are for ever to reside in another congregation; but members are not to remove from their congregation, but upon just and weighty reasons made knowne and allowed by the whole Church, for wee looke at our Church Covenant, as an everlasting Covenant, Jerem. 50. v. 5. And therefore though it may be resigned, and translated from one Church to another, (as Gods hand shall direct) yet it is not to be violated, and rejected by us; if members cut off themselves by excommunication, it is their owne fault; if any upon light reasons be importunately desirous to remove, the Church is to use indulgence, as not willing to make the Church of God a prison, but often the hand of God in poverty and scandall followeth such, and driveth them to returne: when a person recommended by letters commeth to another congregation, the Church by lifting up their hands, or by silence receive him; if he …e altogether unknowne, and doubted of, because the Church may erre, be is not received till due triall be taken of him.
Answ. We see not how letters of recommendation, most lawfull, as we judge, and necessary, can resigne ministeriall power, a liberty bought with Christs bloud, (as you say) to any other Church, for we think all the visible Churches are one Catholike visible Church, and should have a visible communion, and so that there is no resignation of ministeriall power in these letters, but they are declaratory of the Christian behaviour of the dismissed Christian. We aske if dimissory letters be authoritative, and done by the Church as the Church, and how can a Church usurp authority (by your way) over a sister Church to recommend a sojourner to a Church state and Church liberties, and seales of the Covenant? one Church hath no authority over another. If these letters be meerely private, and meerely declaratory, to manifest and declare the sojourners Christian behaviour only then he had power and right without these letters, or any act of resignation, or giving away ministeriall power, to be a Church-member, of the visible Church to the which he goeth. Ergo, he was a member of the visible Church, to which he goeth before the dimissory letters were written; and the letters doe resigne no right, but onelyonly notifie and declare the sojourners preexistent right, and so there is a visible Church and a visible communion of all congregations on earth, and most be an externall power and authority in all, for Synods. Let our brethren see to this.
3. The person to remove must be dismissed and loosed by the consent of the whole congregation It is true, none should remove from one congregation to another without God goe before them, nor can they change countries without Gods warranting …, Gen 12. 1. chap. 45. 4. but that such removall is a matter of Church-discipline, and must be done by a ministeriall power, is unwar…anted by any word of God.(it conveniency permit) else he is not exonered of his Church-oath made to that congregation; What if conveniency doe not permit? then is he loosed from an oath without consent of the Church, which did by oath receive him. I thinke eju…dem p…testatis est (as the Law saith) ligare & solvere, that Church power which bindeth must loose.
4. If the Church-Covenant be an everlasting Covenant, as Jer. 50. 5. tying the man to the membership of that particular congregation for ever; I see not how the Church can use indulgenees, and Pope-like dispensations against the oath of God, to breake it upon light and frivolous reasons; for if God punish Covenant breaking, so also should the Church, and can by no indulgence be accessory to the breach of Gods oath, there is too great a smell of Popery, Arminianisme, and Socinianisine in this way, in my weake judgement. But if the man be not sworne a member of that particular Church by his oath, he is sworne a member of the visible Church universall, which our brethren cannot well say. Neither is any Covenant called an everlasting Covenant in the Scripture, but the Covenant of grace, Jer. 31. 33. c. 32. 40. Isa. 54. 9, 10. and that is made with the invisible Catholike Church of beleevers, as is the Covenant, Jer. 50. 5. and not a Covenant with one visible congregation, and what warrant hath the Church to dispense with the breach of such an everlasting Covenant?
5. The testimony of other Churches, if it be a warrant to you, in faith, to receive into the Church such a one as a Saint, and a Temple of the holy Spirit, how should it not also be a warrant to you, to cast out and excommunicate also?
6. The person comming from another Church, if of approven piety, is received, by lifting up of the hands, or silence of the Church, as you say, 1. Have we a warrant from Gods word, for such a new inchurching? 2. Why is he not received by a Church oath? as a Minister transplanted to another Church, must have ordination and election of new, for to you there is alike reason. 3. If there be no need of a new Church oath to make him a member of that visible Congregation, seeing now he is loosed from the former, you in…inuate his former Church-oath did make him a member of a visible Church, and so …e that is a visible member in a Church, is a visible member of all, and so there must be a visible Church-Catholike, if there be a Catholike visible membership in any one member, and so you destroy what you build.
Manuscr. 16. A third way of Communion with other Churches (saith the Author) is by seeking their helpe and presence. 1. In admitting of members. 2. In case of differences of judgments. 3. In matters darke and doubtsome.
Answ. We seeke a warrant from the word for this, for Elders are present at the admission, and choosing of officers, as prime agents by authority, not by way of naked counsell and advise. Act. 1. 13. c. 6. 26. c. 14. 23. Act. 13. 3. 1 Tim. 1. 13.
Manuscr. The fourth way, (saith he) is by gathering many Churches, or their messengers in a Synod, to examine and discusse either corrupt opinions, or suspicious practises. Here 1. the Magistrate is acquaint with our Assembly, he being a nourishing Father of the Church. 2. They meete in Christs name. 3. The Elders declare their judgement in order, and the reasons thereof. 4. All may speake till the truth either be cleared, and all either convinced or satisfied, as Act. 15. 7. 5. If things be not fully cleared, and if it seeme that the nature of them admit farther disquisition, yea and difference of judgements, without disunion of affections, or prejudice of salvation, each man is left to his Christian liberty, and if any be otherwayes minded, God shall reveale the same thing to him.
Answ. This Section being closed, I have here two considerable points to be discussed; the one anent the power of Synods: the other anent the power of the civill Magistrates.
Quest. I. Whether or not Synods have authority, by divine right, to obleige the Churches to obedience, in things lawfull and expedient?
For the fuller clearing of this grave question, I would have these considerations weighed by the godly reader.
Consider. 1. Canons of Councells may be thought to …ye as authoritative Commandements, or as advises and friendly counsells.
2. An advise or counsell doth obleige and tye both for the intrinsecall lawfulnesse of the counsell, it being for matter Gods word, and also for the authority of the friends counselling, because the first Commandement enjoyneth obedience to all our betters, not onelyonly inplace, and officiall relation, as to Kings, Fathers, Pastors, &c. but also to all above us in age, gifts, knowledge, experience.
3. Hence there is a superiority of dominion, or jurisdiction, and a superiority of reverence, and endowments: the former is the narrower, inadequate, and straiter subject of the fifth Commandement, and both are considerable objects, in this Commandement.
4. All who as friends, equalls, brethren, and indued with more grace, experience and light, doe advise and counsell good, are superiors in so farre, but it is a superiority of reverence, not of jurisdiction: for by this they who are aged, and may counsell what is lawfull, have not power to censure or excommunicate those who follow not their counsell. Yet if David had rejected the counsell of Abigail, disswading him from passionate revenge, he had in that despised God, unlessethe Prince or the High-Priest had given that counsell by way of command, though there be degrees of Latitude in despising the one, rather then the other.
5. There is a difference betwixt hability to judge, and right or power to judge: a Presbyteriall Church may have right, jus, and ecclesiasticall Law to judge of a point, to the judging whereof, they want hability, and therefore de facto, it belongeth to a higher Synod, where more learned men are, though de jure the Presbytery may judge it.
6. Though government of the Church by Synods, be Gods positive Law, yet upon the laid downe ground, Christ hath given the keyes and power of Government to every visible Church, the Government of united Churches by Synods, is a branch of the Law of nature.
7. Synods are necessary for the well-being of the Church, and still are in the visible Church in more, or lesse degrees, for the authority of Synods consisting of fix onelyonly, differeth not in nature and essence, from a generall councell of the whole Catholike visible Church. Magis et minus non variant speciem. And therefore if Synods be warranted by the word of God, (as no question they are) there is no neede to prove by particular places of the word, the lawfulnesse of every one of these, a sessionall meeting of the Eldership of a single Congregation. 2. A Presbytery, or meeting of the Elders, or Pastors & Doctors of more Congregations. 3. A Provinciall Synod of the Presbyteries of a whole province. 4. The Nationall Assembly, or meeting of the Elders of the whole Nation. 5. The generall and Occumenick Councell of Pastors, Doctors, and Elders of the whole Catholick Church visible; for all these differ not in essence, but degrees, and what word of God, as Matth. 18. 16, 17. proveth the lawfulnesse of one, is for the lawfulnesse of all the five sorts of Synods.
8. Grant the consociation of authorities in sundry Churches, and you cannot deny the authority of Synods above particular Churches.
9. Consociation of Churches to give advise and counsell, is not Consociation of Churches as Churches, but onelyonly consociation of Christian professors, who are obleiged to teach, admonish, and rebuke one another.
10. There is a right of dominion, and a right of jurisdiction, as we shall heare anon.
Hence our first conclusion, a generall councell is a Congregation of Pastors, Doctors, and Elders, or others, met in the name and authority of Jesus Christ, out of all Churches, to determine according to the word of God, all controversies in faith, Churchgovernment, or manners, no faithfull person, who desireth, beeing excluded from reasoning and speaking. Neither is the definition of aFac de Almain de p…testa. eccles. et lav. c. 15. est congregatio authoritate legitime facta, ad aliquem locu… ex omni statu Hierarchico, nulla persona fideli perente audir… exclusa, ad nactandum ea quae concernunt publicam ecclesiae utilitatem et ipsius mares.A…m…in, and bGe…s…n de p…test. eccles.Gerson much different from this, save that they thinke that councells are lawfully conveened, if such and such onelyonly, as are of the Hierarchike order be members thereof, which we thinke Antichristian. 2. As also the Pope president here, we disclaime. Yet doth Almain confesse that a generall councell may be conveened without the Pope in three cases. 1. when the Pope is dead, either departing this life, or civilly dead, being excommunicated. for any crime of heresie: for the Apostolike Sea hath vaiked often two yeares together.
2. When the Pope is averse and opposeth reformation. 3. When time and place hath beene assigned for the next generall, councell, as was done in the councell of Basil; and the Papists grant that, Matth. 18. Tell the Church, is a warrant for a generall councell. 1. Because it is a meane for the saving of the spirits of all men, even Pastors and Apostles in the day of the Lord. 2. Because Apostles, though in prophecying and writing canonick Scripture, when they were inspired, could not erre, yet otherwise they might erre; and if Peter should have remained obstinate in his Judaizing, Gal. 2. and resused to heare Paul or the Church, hee was to bee excommunicated. 3. By the Church, Matth. 18. (saith dSchola Pa…s…r… de poust. Eccles. pag. 17.the Schoole of Paris) cannot bee understood, the Prelats of the Church onelyonly, because Christ did speake to Peter; and saith Almain and Gerson, Peter cannot bee both an ac…user, a witnesse, and a Judge. 4. There is a power of the keyes to bind and loose, given immediatly by Christ to all the rulers of the Catholick or universall Church visible; Ergo, the exercise of this power, though it bee sometimes (physice) impossible, because of the corruption of mans nature, there being bloody warres in Christendome, yet it is morally lawfull, for many things may bee inconvenient, through mans wickednesse, and so hic & nunc not expedient, which are morally lawfull.
2. Conclusion; Every particular Pastor hath a power, though unproper, of dominion and authoritie, even out of a Synod, about the Acts of preaching and determining truth; according to the word of God, as Jer. 1. 10. See, I have this day set thee over the nations, and over the kingdomes, &c. 1 Tim. 6. 17. Charge them that are rich that they bee not high minded, &c. 2 Tim. 4. 1. I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead, &c. So any Pastor hath power of dominion and authoritie over a Synod, and Paul as a Pastor might preach, even before the councell at Jerusalem passed their Synodicall determination, Act. 15. that circumcision was not necessary, and that to obstaine from things strangled, from blood and fornication was necessary and lawfull, yea and in preaching truth the Pastor is subject to no Synod. But the Pastor hath not full power of jurisdiction about his acts of preaching necessary truth. 1. Because the Church may for just causes deprive him from preaching. 2. Because hee cannot use the censure of excommunication against those who refuse to receive his true and necessary doctrine, without the Church joyne her power of jurisdiction with him. 3. He, his alone, cannot in a Synod determine ecclesiastically, and in an authoritative Church power, that same truth which as a Pastor hee determined, and with the power of pastorall dominion hee pressed upon the consciences of the Church, yea of the whole Synod, because one man is not the Church, or Synod; and James his alone, Act. 15. v. 15. could but say, Wherefore my sentence is that yee trouble not them, which from among the Gentiles are turned unto God, though this was the very word of God, which James as a Pastor, even as an ordinary Pastor might have preached in the name of God; yet is it not A Pastor may propone James the Apostles mind, aneut fornication, blood, &c. Act. 15. permodum consilii, as a counsel to some other Pastor, but it hath the power of a Synodicall decree not from Iames, though an Apostle, but from the joynt voyces of the Synod; and it is not like that Iames as an Apostle said, Wherefore my sentence is, &c. as an Apostle hee should have said as Paul doth, what I received of the Lord, that I delivered unto you, &c.the decree of the Church, which the Churches is to keep, Act. 16. 4. while it bee determined by the Church. An example wee may have possible not unlike to this. A man hath a power of dominion over his owne proper lands and goods to use them in God, for his owne use, but the supreme magistrate and Parliament hath a dominion of jurisdiction in a judiciall sentence over those same lands to forfeit them for crimes committed against King and State: or this may cleare it, Samuel hath a power immediately from God, to annoint David King, and in this hee is not subject to the suffrages of the tribes of Israel, hee hath a power of dominion here; but suppose wee that Samuel live till Gods time, when all Israel shall crowne David King at Hebron, Samuel as a part of the Assembly of Israel, his alone, without the suffrages of Israel, could not make him King at Hebron. Hence wee may see how weake the assertion of our brethren is, who eAnswer to 32. questions ad qu…st. 18.say, That Synods should have power to bind the Churches (say they) wee see not; fBellarmine de concil. lib. 1. c. 18. Est tantum (inquiunt) inquisitie quaedam & dictae sententiae ministratoria et limitata, ita ut tantum valeat decretum concilii quantum valeat ejus raise.Bellarmine indeed holdeth so. But orthodox writers hold that the sentence of councels is but a certaine inquisition of the truth, and a ministeriall and limited sentence, so that the decree of a councell is of as great force as the reason thereof, so saith Amesius and gIunius animadversan Bellarm. lib. 1. de concilae. 18.Junius. But certainly this is a meer mistake of our brethren, as if they were not orthodox writers, but conspirers against the truth with Bellarmine, who hold the authoritie of Synods. The essentiall end (to speak so) of Synods is unitie, and the eschewing of schisme; and wee doubt not, but Peter, Paul, James had in their Sermons, and doctrine determined that same veritie, to wit, that the Law of Moses and ceremonies was a yoak not to bee laid upon the Christian Churches, yet it was not a decree for unities sake, and fuller authoritie binding the Churches to observe these, as Act. 16. 4. while it was determined in a Synod, Act. 5. 24. 25.
But truely wee hold nothing in this common with Jesuites and Papists, for wee condemne not that in Bellarmine, that hee holdeth that lawfull Synods (for of such wee dispute with him) do bind the Churches to obedience in God, to their decrees, not because they say it, but because they say it authoritatively from Gods Word; authoritie of Synods no orthodox writers deny, authoritie officiall as the representative Church of Christ they have, He that heareth you heareth mee, hee that despiseth you despiseth me; Where two or three are gathered together (in a Synod, say our Divines) I will bee amongst them. But authoritie objective they have not, so as what they say, because they say it, therefore the very matter, object and thing said by them, is no lesse the Word of God, then if the Prophets and Apostles by divine inspiration had said it; at least it is not infallibly true, because they say it, for that wee disclaime, and it is that authoritie of Synods, which Bellarmine and Papists hold, Councells (saith hBellarm. de concil. authorit. lib. 2. c. 12. Concilia & Scripturae sunt ut raque infallibilis … rttatis.Bellarmine) and Scripture are both infallible, and iRhemists in art. 15. 8. 10.the Jesuits of Rhemes, and kLorinus co…ent. in Act. 15.Lorinus the Jesuite said councells are infallible, the holy Spirit is there present; lGrati…n. dis. 19. in Canon.Gratian said, all the decretall Epistles of Popes, and mdist. 20 can decretale….the Canons of the Councells are of equall authoritie with the Scriptures: and their oGregorius 1. Epist. 24.Gregorius said hee received with the same reverence and authoritie the foure generall Councells, & the foure Evangelist…; it is certaine (saith pSuarez de tripl. virtut. disp. 5. sect. 7. men. 6. ce…issimum est cencilium genera…e, in quo …aes…ns adest pontifex, esse infallibilem regulam fidei.Suarez) that a Councell is an infallible rule of faith, and qTurre…m. su…n. de Ecclesi. lib. 3.Turrecremata saith the same: It is certaine (saith rBailius Catechis. trac. 2. q. …. concilia nobis in di…ficultatibus sunt instar ora…ulorum.Bailius) Councells are … the Oracles of God to us in difficulties, so saith sCa…etan. t…ac. de author. Pontis c. 9.Cajetanus, t… i… Canus de loc. com. l. 5. c 5.Canus, and u… de …alent, tom. 1. disp q. 1. de objecto fi…: p…ct 7.Gregorius de Valentia; wee hold the authoritie of Councels, but ascribe to them as much power over the conscience, as there is reason in them from Gods Word, and no more.
But 2. This is a weake reason, councels have no power to command obedience, because their Canons and Decrees are of no more force, then they have reason from Gods Word. For 1. Friends, brethren, equals, by that have no warrant to rebuke, because their rebukes have but as much force, as they have reason from the word of God, for the reason is alike in both; lawfull Pastors cannot command obedience in the Lord, your independent Congregations cannot command that which bindeth the Church to obedience, because the word or a commandement of a Pastor, or your independent Church is onelyonly a commandement ministeriall and limited, and hath as much force as there is reason in it, from the Word of God; yea the Church of Corin…h hath not then the power of the Lord Jesus to excommunicate the incestuous person, nor the Church of Thyatira, to cast out and condemne Jezabell the false prophetesse; nor do these commandements of the Synod, or Church assembly have any power to bind the Churches to obedience, because these commandements and decrees of censure are but ministeriall and limited, and in so farre onelyonly of force, as they have reason from the Word of God, as you say.
3. Conclusion: There is an authoritative power in Synods, whereby they may and doe command in the Lord the visible Churches, in their bounds; the whole Churches are subject to the ordinance and decree of the Church, Act. 1. where with common consent of a Synodicall meeting, Matthias is ordained an Apostle; Ergo, all the Churches are to take him for an Apostle. This argument cannot bee repelled, because the Apostles by their extraordinary power did choose Matthias. Because, 1. they themselves cite this place to prove the peoples power ordinary, which is to indure to Christs second comming, in calling and electing their owne officers and Elders. 2. Almain xAlmain de potest. eccles. et civ.a Papist alleadgeth the place with good reason, to prove that a generall councell is above Peter or the Pope, because Peter would not choose Matthias without consent of the Apostles and Church. 3. If this was extraordinary that Matthias was chosen, why then is the vow and consent of the Church sought? for there is nothing extraordinary and Apostolick flowing from an Apostolick spirit, which is concluded or done by the spirit ordinary of the Church of beleevers. So also Act. 6. If the Apostles did not by the ordinary and Synodicall power of ordinary Pastors choose seven Deacons, how doe they first require that the Churches of Grecians and Hebrewes should seek out seven men? v. 3. and did ordaine them with the common consent of the whole multitude, v. 5. Act. 15. A Synod of moe Churches give decrees which obliege the Churches, v. 28. ch. 16. v. 4. Ergo, Synods have authoritie over the Churches. Those who say this Synod is not a patterne for after Synods, say farre aside; for their reason is, this was 1. An Apostolick Synod; 2. the holy Ghost was here; 3. the thing determined was canonick Scripture. But this is a way to clude all the promises made to Pastors in the word, when as they are first made to Apostles: this promise, Behold I am with you to the …nd of the world, and this, I will send you the other Comforter, who … lead you in all truth, cannot bee made to faithfull Pastors, and the Christian Church, that now is, for it is certaine Christ is otherwise present with his Apostles, then with his Pastors after them. And that he gave them a tongue & a spirit when they were before the councels and rulers, as to Apostolick men, as Act. 4. 8. 9, 10. Act. 5. 29. as Christ promised, Matth. 10. 19. 20. Luk. 21. 13, 14, 15. for they were full of the holy Ghost before rulers, but by our brethrens doctrine, it shall follow none of these promises belong to Pastors now adayes in the like, because no pastors now are Apostles. Surely this were to fetter and imprison many glorious promises within the pale of the onelyonly Apostolick Church; and because Christ ascending to heaven sent downe the Apostolick spirit to his Apostles to write and preach canonick Scripture, it shall follow he fulfilleth that promise, John 16. 13. to none now adayes, because none have the Apostolike spirit in the manner and measure that the Apostles had. Yea further it is canonick Scripture that the Apostles at the last supper did shew forth the Lords death till be come againe; therefore it shall follow that we have no warrant to shew forth the Lords death till he come againe. 2. But that the Apostles in an ecclesiastick way did determine in the Synod for our imitation, and not in an Apostolike way, is cleare by many evidences in the text, as Act. 15. 2. Paul and Barnabas were sent commissioners to the Apostles and Elders about this question: Paul as an Apostle needed not be sent to know more of the matter then he knew, as an Apostle; for as an Apostle he knew the whole mystery of the Gospel, Gal. 1. 16. 17. Ephes. 3. 4, 5. Ergo, he was sent to the Synod as a Pastor, and that as an ordinary Pastor. 2. They came together, v. 6. to consider of this businesse, but as Apostles they needed not the help of a Synod. Ergo, they came together as ordinary Pastors for the Churches after imitation. 3. There was much debating and disputing, v. 7. about the matter. 4. They set down their minds and sentences in order, one after another, as Peter first, v. 7. 8. then Barnabas and Paul, v. 12. then James, v. 13. and to James his sentence the whole Councell agreeth, v. 22. Now what the Apostles, as Apostles and from an infallible Spirit do, they doe it not by seeking light and help one from another. 5. The Decree of the Councell is a thing that Apostles, Elders, and Brethren, and the whole Church resolveth after much dispute, v. 22. But all these, especially brethren, and the whole beleevers, as our Brethren say, doe not joyne themselves with the Apostles, either to write canonick Scripture, or to give their consent to the writing of it, therefore they doe consent by a synodall authority, for the after imitation of the Churches.
Also there bee reasons of moment for Synods; and 1. if according to the Law of nature, and nations, no man can bee a Judge in his owne cause, then are appeales from the Eldership of one congregation, when they are a party to the accused person, naturall, and from a Session to the Presbyteries and Synods of many moe Elders. But the former is reason, nature, Law of Nations. Ergo, so is the latter. 1. It is best reason which hath most of Scripture. Paul and Barnabas, Act. 15. 1. 2. had no small disputation with those who said circumcision was necessary; finding their parties could not be Judges. They appeale to a generall councell at Jerusalem, where were the Apostles and Elders; The Church of the Grecians and the Church of the Hebrewes strive, neither of them can judge other, and both appeale to a higher judicatory, to the twelve Apostles, and their owne Churches meeting with them, and there is the matter determined a…ent helping the poore by Deacons; if the Judge doe wrong, and one particular congregation shall oppresse one sincere and sound beleever, what remedy hath the care of Christ provided for this? that the oppressours may be edisied by Church censures, and the oppressed freed, and delivered by remedy of discipline of Christ, whose it is to judge the poore of the people, and to save the children of the needy, Ps. 72. 4. Now it is knowne that Diotrephes doth sometime excommunicate, a3. Epist. Joh 9. 10 …. 21. 41.and the evill se…vant ruleth all, bHieronymus co…, Lucif. & …n Gal. 5.Hieronymus saith Arrians ruled all in the dayes of Constantius and Valens: cBasilius … Epist. nob… … dicere licet, quod in hoc, tempore non …, neque princep…, neque prophets, neque … que oblatio, … que incensu…, …Basil saith, we may say in our time, that there is neither Prince, nor Prophet, nor Ru…, nor oblation, nor incense: dAthanasius lib. adsali…. …. agend.Athanasius and e…ineen…us Lyrinens. ha…s. c. 6.Vincentius Lirinent complain'd that it was in the Arrians times, as with the Church and Prophets in the dayes of Elias: and amongst Papists fOccam. dial. pak. 3. l. 3…. c. 13.Occam gOnus ecclesiae, c. 42.the author of Onus ecclesiae, and hPra…e Pic. Miran. orat. ad Leon. 10.Picus Mirandula complaine, there was in their time, no saith, no truth, no Religion, no discipline, no modesty; but all sold offices, Churches, dignities, and benefices, and that ambitious Popes spill all, the Clergy entered by Simony, ruled by Simony, the holy place corrupted. At which times all the godly were crying for a free generall councell, as a remedy against the corruption of inferior judicatories. Sa…ano…ala reputed a Prophet, counselled Charles the eighth of France, to reforme the Church, as he would returne from Italy, with honour, as saith iPhilippus de Comin. l. 8. c. 2.Philip de Comines. kGerson de coxil. unius obedient.Gerson pleadeth for the necessity of a generall Councell. lGenebra…d. Chron. l. 8. an. 991. pag. 554.Genebrard saith, for an hundred and fifty yeeres, Popes, to the number of fifty, had made defection, from the faith and godlinesse of their Ancestors. mAventinus annal. Boior. l. 4 pag. 322.Aventinus maketh the same complaint, and nAlmain. in questio. vesperti.Almain also, that Prelats were more eaten up with the zeale of money, then the zeale of Gods house. Is there not need then of a generall Councell? Hence came also appeales from the Pope. The Emperour Lodovicus Bavarus (saith oGerman. Chron. l. 4. pag. 227.the German Chronicle) appealed from Pope John 22. misinformed to a generall Councell, and the Pope better informed, and the crime was, because he had taken the title of Emperour before he was confirmed by the Pope, for which he was excommunicated. Sigismond Duke of Austria appealed from Pope Pius the second, to the next succeeding Pope, and a generall Councell under him, for the Pope excommunicated Sigismond, because he kept backe Cardinall Cusan from the Bishoprick of Brixen within his Dominion; for the Bishoprick was given to him, by a commendam, by the Pope: See pAene is Silvius Epist. 14.Aeneas Silvius. Philip the fourth appealed from wicked Boniface the eighth, to the Sea Apostolike then vacant, and to a future Councell; so qPlatina in Bonifac. 8.Platina relateth. The University of Paris appealed from Leo the tenth, who wickedly condemned the Councell of Basill, to a future Councell, as you finde it in the treatise called rFasciculus rerum expetendarum.Fasciculus, &c. The Archbishop of Cullen excommunicated by Paul the third, appealed to a lawful Councel in Germany, because the Pope stood accused of heresie and idolatry, as sSleidan com. l. 18.Sleidan saith. The tCan. 23. q. 3. ne quis in propria causa judicet. See also how great Romanists have made Councels a terrour to wicked Popes and vicious Prelats, as Fanormitan decretal. d. elec. signif. Cusan. concord. l. 2. c. 3. c. 5. c. 10. c. 13. Ocoam. dialog. pa…. 3 ch. 3. c. 13 Almain. vesp. question.glosse of the Canon Law saith, the Pope cannot be Judge in his owne cause; and we all know how justly Luther appealed from Leo the tenth, to a generall Councell: all which saith that the like is warranted by the Law of nature, where a particular Eldership and congregation is accused of scandals, that superiour Synods there must be to discusse such causes. And the good use of councels you may see in one: The Councell of Constance, Sess. 11. art. 67. condemned John 23. because he taught there was no life eternall, Neque…aliam, post hanc, vitam; pertinaciter credidit animam hominis cum corpore mori, & extingui, ad instar animalium brutorum, dixitque mortuum semel esse etiam in novissimo die minime resurrecturum. The necessity of Assemblies when common enemies trouble the Church, prove that Christ hath instituted Synods. And 1. our present Authour reasoneth from the Churches necessity, Synods may conveene to examine (saith he) either corrupt opinions or suspitious practises; and citeth for this the Councell of Jerusalem, Act. 15. Now this councell did authoritatively command, Act. 15. 28. Act. 16. 4. Act. 20. 19. and not give advise or counsell onelyonly. 2. If by the Law of nature, and by vertue of the communion of Saints, Churches conveened, may give advise; then say I, as communion of counsels and advises is lawfull, so by the Law of nature communion of authoritative power is lawfull. As after the eye (saith wAlmain de authorit. eccles. cap. ult. prop 2.Almain) seeth the danger of the body, it should give warning to the rest of the members to use their power. And this power (saith he) denunciative, or by way of charity, though not authoritative, is in private persons for the conveening of a Councell. As after (saith Almain xAlmain ibid. propos. 4. Si enim ligata fores dextera manus, aut ad mutum imaginationis pertinaciter nolles vacare defensient co…poris, apud simstram tune defendendi corpus tota residebit authoritas. E…si una pars provincia, inimicis volentibus earn destruere, nollet suceu…rere, quis dubitat reliquam partem, quamvis sit minor numero, pro tunc habere authoritatem totam provinciam defendend…, &c.in the same place) any is instructed by a skilled Physitian of that which is necessary, for the health and safety of the whole body, he is obliged to use that necessary meane, not now by vertue of the precept, or rather counsell and advise of the Physitian, but by vertue of the precept and authoritative power of the Law of nature, for the safety of his body: yea further (saith he) if the right band were fettered with chanizees, or should refuse pertinaciously at the nodde of the imagination to defend the body, then the whole power of defending the body, should remaine in the left hand. And certainly this is most naturall, if a forraine enemy should invade a whole Land, or any part of a Land, the whole Land by the Law of nature were obliged with joynt authority and power to resist that common enemy. Now seeing a number of consociated sister Churches make one visible Church body, having visible communion together, as the Author granteth in the Sacrament of the Lords Supper, which is (saith he) a seale of the communion of all the Churches of the Saints, and in other externall Chap. 6. Sect. 1. Bellarm. de Pontif. Rom. l. 2. c. 27. saith the Councell of Chalcedon, is of no force. Azorius instit. moral. to. 2. l. 5. c. 12. A lawfull Councell going a naile breadth from the instruction of the Pope, may erre.acts of Church communion, as hearing the Word, exhorting, rebuking, comforting one another, then are all these visible Churches with united authority and Church power, as Churches, and not as Christians onelyonly, to conveen and condemne a common heretick infecting all or any part of that visible Church body; and if any one Church or Congregation under the pretence of plenitude of independencie of government within themselves, should refuse to joyne with the whole, yet the authoritative power of Synodicall judging and condemning such a heretick, doth reside by the Law of nature, in the rest of the body. If there bee a communion of gifts, there is also a communion of authoritie. And if a nation have intrinsecally authoritative power under a Prince to repell a common enemy, for the safetie of the whole, then hath a visible body of many Churches in joyning one externall communion of sisterly consociation, under one Christ, one Church, power to repell a scandalous heretick, who is a common enemy to the whole Churches visible.
This Argument is grounded upon the necessitie of Synods; our brethren are forced to acknowledge their necessitie, by way of counselling, and advising, but Synods as Synods to bee necessary, they thinke popish. The best popish councell wee read of, is that of Basil, where it was ordained that aConcilium Constant. sess. 39.a generall councell should be holden within five yeers next following, the next councell within seven yeers, and alwayes after that, every ten yeers; and in the bConcilium Basil. sess 11. and sess. 11.councell of Basil the Pope is discharged to transgresse that time of convocating a councell. Now the councells as councells are no popish devices, but rather hated by right downe, and well died Papists, as is cleare by Gersons complaint cGerson de eccles. potest. consid 10.who saith omission of generall councells is the Churches plugue; a lover of reformation dFran Za barell tract. de schism.Franc. Zabarell saith, wicked P…pes neglecting generall councells, have undone the Church. The learned eReview of the counsell of Trent, l. 5. c. 6. by a French Papist.author of the review of the councell of Trent saith gravely, It is but a theating of Christ…ndome above board, to leave the judgement of the necessitie of generall councells to the Popes will. and no marvell then Popes decline councells; for the councell of Pisan (as fBellarmiu. de concil. l. 1. c. ….Bellarmine granteth) was convocated against Julius the second that wicked man, and therefore was rejected by Julian the second in the councell of gConcilium Lateran. sess. 2. & 3.Lateran, yet this councell and all the decrees thereof was approven and confirmed by Alexander the first, who was accounted lawfull Pope; and (b) Platina (a) Platina in G…egorio. 12.faith, this councell was approved, and that in it Gregory 12. and Benet 13. were deprived of their papall dignitie, all nations assenting, except neither Spaine, the King of Scotland, And because councells are against Papists and Popes, therefore they have taken the sting out of councells, as Ge…a…dus prove…, to 6. pag. 611.and Earle of Arminac, who followed Pope Benet: and for approbation of the councells of Pise, Constance, and Basil, which censured Popes and deprived them, and subjected them to a generall councell, let any man read the iReview of the councell of Trent, l. 4. …. 7.Review of the Councell of Trent, and Bellarmine is therein fully consuted. Also generall councells have condemned the doctrine of the Church of Rome, for which they thinke them not necessary, as the councell of Frankford, saith kBellarmin. de concil. ….Bellarmine, and Basil and Constance are not approved in all, because they favour not the Roman Churches doctrine and the Popes supremacy above Councells; yea and generall councells cannot bee simply necessary (saith hee lBellarmin. 16. c. 10. quemadmodum … annis illis 300. ecclesia sine conciliis generalibus incolwnis mansi…, sice…iam potu…sse… aliis C C C. & …ursus aliis DC. atque aliis mille permanere.because the Catholick Church remained safe, the first three hundreth yeers after Christ, without generall councells, and might have remained safe other three hundreth yeers, and so a thousand yeers, and faults may bee amended by the Lawes of Popes, and by provinciall councells (saith hee;) and their Costerus mCosterus in Enchir…d. de Pon…if pag 135.saith, the Pope him selfe without councells hath condemned many heresies, and this is a shorter and more compendious way, then by councells, for it is hard and laborious to conveene councells, therefore the Churches salvation doth not depend upon them, saith nBellarmin. de Pontif. R m. l. 1. c. 9.Bellarmine, yea it is in vaine (saith the Jesuit opererius com. in Exo. 19. disp. 2. n. 14.Pererius) to doe that by many, which may as conveniently bee done by fewer, he meaneth councels may be wanted. Our brethren rejecting councells, and their necessitie at all, in this sideth with Papists. Though pCalvin. instit. l. 4. c. 9. sect. 13.Calvin saith, Nullum esse nec melius, nec certius remedium, that there is no better, nor surer remedy to find out the truth, then a Synod of true Pastors. And Arminians and Socinians thinke that Synods are neither necessary, nor profitable; for as our brethren here give no authoritie to Synods, but to counsell and advise: the very same is taught by a grand Arminian qEpiscopius disp. 32. thes 4.Episcopius, who saith, Synods are not profitable, for the establishing the truth, or rooting out of errors and heresies, but onelyonly to advise, sist, examine, and by reasons and arguments to perswade, and therefore are not profitable, either for the being, or for the well being of the Church. Synodici conventus nec ad …esse, nec ad bene esse ecclesiae absolute necessarii sunt; ad veritatis divinae stabilimentum, & hereseon, errorumque averruns itionem vel exstirpationem, eo tantum casu utiles esse statuimus, si ad deliberandum, ventilandum, examinandum, & rationibus argumentisque persuadendum congregentur; litium finem facere, circa religionis capita, aliter quam persuadendo, est tyrannidem in ecclesiam invehere, & libertatem conscientiarum, si non omnino tollere, saltem vehementer astringere & ligare. To …nd controversies in the Church any otherwise, then by perswading, is to bring in a tyranny in the Church of Christ, and to hurt, if not altogether to evert the libertie of consciences of men. And the Arminians in their Apologie rRemonst. in Apol. c. 25. fol. 289.teach us that a decision or a determination of a Synod obligeth not those who were not present at the making of that decision. And so have I shown from sAnsworth Animadver. pag. 20. Remon. 16. Decisi…nem factam in Synodo non leviter habendam, quin & merito inclinare animos nostros ad acriorem decisionis factae considerationem, sed ut ea cuiquam pros…ribat aut diffentientem cogat ad assensum aut obsequium, ratio non permi…tis.Answorth, and our brethrens doctrine that they teach, people cannot assent, without tyranny of consciences, to the decrees of the Elders, at the making whereof they were not present, and present, consenters. 2. A Synods decision doth incline the mind to consider of the decision, but doth not compell authoritatively to consent and obey. 3. This is violence to the conscience. 4. To setch expositions of the word from confessions of faith, or decrees of councells is dangerous; and this is the doctrine of Socinians: for tTheoph. Nicolaid. in refu. trac. de eccl. c. 9. f. 79. Hac ratione Synodica errores aut controversias non …olli, sed tantum vim inferri conscientiis nostris.Theophil. Nicolaides saith, the Church in a Synod cannot decide controversies, because shee may erre, neither can shee take them away, for that were to doe violence to mens consciences: and uSmalcius in refut. lib. de errorih…. Arrian. 1. c. 1. fol. 6.Smalcius saith, this were (tacite) quietly to leave the writings of the Apostles, and commend humane traditions. So our brethren give nothing, but a power of counselling and morall perswading to Synods, and no authoritie to command, because (say they xAnswer to the 8. quest. so the Papists. Pighius lib. 6. c. 10. de eccles. Hierarch. calleth generall councells, Constantini Magni inventum, a devise of Constantine without any warrant of the word of God; and Iohn Weemes of Craghton denyeth councells to be necessary by any commandement of God, de regis primatu, l 1. c. 7. pag. 74. Cleme…s the seventh said, Counsels are dangerous, if the Popes power be called in question.in their answers to the 32. questions) Synods may erre, and their decrees have no more force then they fetch reason from Gods Word; and truely our brethren with Socinians and Arminians here do fall in many foule errors. For, 1. all preaching of the Word, and all power of authoritie of Pastors commanding in the name of the Lord, faith and obedience, is onelyonly morall and to perswade, and not authoritative to command, because Pastors may as well erre in preaching, as the Church may erre in Synods. 2. Because what Pastors preach hath no more force over the conscience, then they have warrant to speake from the Word of God, as is cleare, Ezek. 3. 7. Gal. 1. 9. 1 Thess. 2. 13. 2. All confessions of faith that are set downe by lawfull Synods are null. 3. Libertie of prophecying, and a Cassandrian licence of beleeving in things controverted, any thing in this or on that side, is lawfull. 4. A perpetuall doubting of conscience, except in two or three points fundamentall, that all Christians beleeve, yea and all hereticks, is brought in in the Church. 5. The Lords working with the word preached, is but by way of morall perswasion. 6. But our Divines hold the authoritie of Synods, and of Pastors preaching the Word from the Scriptures: zMatth. 18. 17. Matth. 28. 19. Joh. 20. 25. Act. 15. 28. 29. 1 Cor. 7. 25. 35 and 14. 29. 32, 33. Gal. 6. 16. Coloss. 2. 7. 8.but I find both our brethren and Arminians do misken the authority of the Church, and of Pastors in both Preaching and Synods, for they thinke to set up the authoritie of Synods, is to cast downe the authoritie of the Scriptures, because things to bee distinguished are confounded; for wee deny that Synods or Pastors have peremptory, absolute, and illimited authoritie, and power to determine as they please in Sermons and Synods, their Power is limited according to the Word of God, and their word is onelyonly to bee beleeved, in so farre as it is agreeable to the Word of God; but hence it followeth not, that Pastors and Synods have no power and authoritie at all to determine, but onelyonly to counsell, advise and perswade; for private Christians, our equalls and inferiours, have power to counsell, perswade, and advise in a private way by teaching, aCol. 3. 16.admonishing, b1 Thes. 5. 11. 12. Heb. 3. 13.exhorting, cI. evit. 19. 17.rebuking, dMal. 3. 16.conference.
They build upon the reproving of events of councells by eNazienzen ad Procopium epist. 55. alias 42. Ego, si vera scribere oporiet, ita am…no affectus sum, ut omnia …piscoporum concilia fugiam, quoniam nulli…s concilii fine us … faustuinque vidi.Nazianzen, which is not against their authoritie and true fulnesse, and he speaketh of the councells of his time, and it is not to bee denyed but fPanormitan de electr…ne, C. significast….Panormitan saith well, dictum unius privati est praeferendum dicto papae, si ille moveretur melioribus rationibus veteris & novi Testamenti; and gAugustine contra Do…tist. l. 2. c. 3. priora concilia a pos…erioribus cor…giAugustine saith, latter councells may correct older councells; and Petrus de hPetrus de Monte in Monarchia Concil. terti…. nu. 1.Monte under Eugenius complained that there was no godly and learned Bishops in his time, to determine truth in a Synod, when Doctors, Professors, Bishops, and all have sworne obedience to the Pope, to their Occumenick councells, and to the wicked decrees of the councell of Trent, as the Bull of Pius the fourth requireth.
But before I say any thing of the second question anent the magistrates power, I shall close the other wayes of communion of sister Churches.