Plea for Pauls Presbytery in Scotland, Chapter 15
CHAP. XV.
Que. 15. Whether or no by other valid Arguments from Gods word, the lawfulnesse of Synods can be concluded?
HItherto hath been sixe Arguments against Churches independent, and consequently proving the lawfulnesse of Synods. Now followeth our seventh Argument.
7. If there be a commandement to tell the Church when an obstinate brother offendeth a brother, then must this course also be taken when an obstinate Church shall offend a Sister-church. But the former is true, Mat 18. Ergo,Parker de Polit. l. 3. c. 24 so is the latter. This is not mine, but the Argument of Parker,Quid enim annon cla…si Synodi quaedam species est? D. Ammes, Professors of Leyden, and of all our Divines, Willet, Whittaker, Junius, Beza,Am…s Be…lar. &c. Our brethren say Christ speaketh, Mat. 18. of a particular Congregation,Enciv. to 2. l. …. c. …, Pro…ess Leyd. in Synop. di…p. …9. … and not of many Congregations meeting synodically in their members of principall note, as Pastors and Elders. 1. Because an offended brother cannot have a Synod of Elders, and a Nationall Assembly alwayes to complaine unto, and so Christ shall not set downe an expedite way to remove scandals betwixt brother and brother. 2 Christ (say they) is setting downe a way, how an obstinate offendor shall be cast out of the Church, where he was an ordinary hearer of the word, and a compartner with other professors of the holy things of God, in a particular visible Church. Now these of divers Congregations partake not in a Church-communion of these same holy things of God, Word, Sacraments, and Discipline.
Answ. 1. Christ here setteth down a way how all offences of brethren may be taken away; for Christs salve must be as broad and large as the soare, and excommunication must reach as farre as offences; but offences are betwixt Church and Church, betwixt the Grecians and the Hebrewes, Acts 6. 1. no lesse then betwixt a single brother and a brother.
2. I borrow the Argument and pay it home againe. Christ setteth downe a way how all scandals in his visible Church may be removed: So teach our brethren, as an offended brother cannot alwayes have recourse to a Nationall Assembly, and so Christs remedy shall be insufficient. If by a Church, Mat. 18. we understand a Synod, say they; but when the Grecian Church offendeth the Hebrew Church, the Hebrew Church cannot complaine to the Grecian Church, for the Law forbiddeth the party to be the Judge; therefore if they understand, Mat. 18. onelyonly a Congregation, excluding all Synods, Christs remedy of removing scandals betwixt Sister, and Sister-church, shall be unsufficient; therefore the Grecian and Hebrewes must have recourse, as Act. 6. to a Colledge of Apostles and Pastors, and that is a Synod.
3. I borrow the other Argument also, and shall pay it againe.
These who are consociated and neighboured together in the Acts and Dentees of visible Church-communion, by rebuking one another, Leviticus 19. 17. Admonishing, Collosians 3. 16. Exhorting, Hebrewes 3. 13. comforting one another, 1 Thess. 5. 11. and pleading one against another, Hosea 2. 2. and occasionally communicating one with another in that same Word and Sacrament, and in eschewing the fellowship of one and the same excommunicate person.
These make up one visible politick Church, that is under a common Church-government, according to Christs discipline, which regulateth these acts of Church-communion of one with another.
But so it is, that Grecians and Hebrewes, and sundry particular sister-Churches, are consociated and neighboured together in the fore-said acts and dentees of visible Church-communion, &c.
Ergo, divers sister-Churches so make up one visible politick Church under one common Church government, according to Christs discipline, &c.
The proposition is our brethrens, wherby they proove, and that strongly, that single professours consociated in these acts and dentees of visible Church communion, make up one visible Church under one common governement,Basil. epist. 10. and so say the Fathers Basil, Chrysost.Chrysostome, Augustine and Athanasius, August.howbeit in habitation we be separated, Athanas.y…t are we one body, Licet longissime separat….and Cyprian will have nothing done in the cause of many Churches,Cypr. l. 1. epist. 8. nis… omnes in …num conveniamu…. except wee all meete in one place.
The assumption for the communion of sundry Churches Parker granteth, and the Scripture is cleare, Laodicea and Colosse have a sister-communion in that same word of God, Col: 4. 16. so Corinth, Macedonia and Galatia in these same acts of charity to the Saints at Jerusalem, 1 Cor: 16. 1, 2, 3, 4. see also 2 Cor: 8. 1. Rom: 16. 27. Also if any person be excommunicate in one congregation, also in all the neighbour congregations. 1. Because his sinnes are bound in Heaven. 2 He is delivered to Satan, 1 Cor. 5. 4. to all. 3. Christ saith he should be as an Heathen to all, and so is excluded from Church communion to all. Hence these visible acts of Church communion require a common law and discipline of Christ to regulate them, seeing they may offend in the excesse and defect one to another, but one common discipline they cannot have, except they may by authority conveene in one Synod in their principall members. Also Field, Bilson, Field on the Church. l. 5. c. 30.Whittaker alleadge this place for Synods, all say if Pastors have authority every one within themselves and farre more when they are met in a Synod,Bilson gover. p. 52. for vis unita fortior, Whittak. de cont. q. 5 c. 3.united force is stronger.
Our eighth Argument is,8. Arg. from the constant practise of the Apostles, if all weighty affaires that concerne equally many particular congregations were managed, not by one single congregation, but by the joynt voyces and suffrages of Apostles, Pastors and selected Brethren of many congregations in the Apostolick Church: Then were Synods the practice of the Apostles, and n…t independent congregations, but the former is true. Ergo, so is the latter. The proposition our brethren grant. I prove the assumption by an induction. 1. The select Pastors of the Christian world, and select brethren, Act: 1. did elect and ordaine Matthias to be one of the twelve, because that concerned many particular Churches, the publick treasury of Apostolick Churches was committed to the Apostles, because that concerned them all, Act. 4. 33, 34. When the Churches of the Grecians, and the Churches of the Hebrewes murmured the one against the other, one common Synod of the twelve Apostles authoritatively conveened, and ordained with praying and laying on of hands the seven Deacons, A…to. Walleus loc. …. p. 893.Act. 6. 2, 3, 4, 5. and Walleus saith, the argument for ordaining Deacons, that the Pastors might attend the word and prayer, proveth also that there were then ruling Elders. Also Act. 20. 28. there is a Synod of Pastors at Ephesus, whom Paul warned to take heed to the flocke, and Act: 11. 2. Peter giveth a reckning and count of his going in to the Gentiles, before a Synod of Apostles and Brethren, for it was unpossible that the multitude of believers now growne so numerous could all meete in one house, and Act. 21. 18. an Assembly of Apostles and Elders orda…neth Paul to purifie himselfe, a Synod of Elders, 1 Tim: 4. 14. ordained Timothy.
9. Argument is from the care of Christ Iesus the head of the Church,9. Arg. in the end of excommunication. Hence if Christ Jesus take care that one particular congregation be not leavened, and sowred with the wicked conversation of one, then farre more will he take care that many Churches be not leavened, and hath ordained excommunication for many, as for one; but our brethren grant he hath taken care that one lump leaven not one single congregation, 1 Cor. 5. 4. &c. I prove the proposition, For Christs remedy for remooving of scandals is hence argued to be unperfect, if excommunication doe not remove all offences, and prevent the leavening of many lumpes; for he that careth for the part must far more care for a whole Church, and ordaine excommunication of a Church, for the edifying therof, 1 Cor. 4. 20, 21. 2 Cor. 10. 8. That their spirit may be saved in the day of the Lord, 1 Cor. 5. 4. 5. and since he tooke this care for a Nationall Church, Numb. 5. 2, 3, 4, 5. Who can doubt, but he hath care of edifying and saving in the day of the Lord, Churches of Nations and Provinces under the New Testament, yea and a greater care, then for saving one single man, seeing the influence of his love is bounded first upon the body, bride and spouse by order of nature, before it be bounded upon one finger or toe or any particular member of the body, I meane one single person. They answer. God hath provided other meanes for whole Churches then to excommunicate them, for it wanteth precept, promise and practice to excommunicate a whole Church, th…y are to be rebuked, and we must pleade with obstinate Churches, Hos. 2. 2. and if they remaine obstinate, we are to with-draw our fellowship an… communion from them, and not to acknowledge them as sister-Churches that is we are to separate from them, but there is no warrant to excommunicate them.
Answ. 1. I say this is a begging of the question, for we desire a warrant of Gods Word why sister-Churches may use some power of the keyes against sister-Churches, such as is to rebuke them, plead with them, Hos. 2. 2. and yet we may not use all power of the keyes, even excommunication; now to rebuke and pleade against a Church, to Parker and our brethren is a power of jurisdiction, and a sort of closing and shutting of Heaven.
2. The Iewes did justly excommunicate the Church of the Samaritans, and Christ alloweth therof, Iohn 4. 22. ye worship ye know not what, salvation is of the Jewes, in which words, Christ pronounceth the Iewes to be the true Church, and the Samaritans, not to be the true Church.
3. I desire to know what excommunication is, if it be not to deny all Church-communion with those who were once in our Church, now if this be done by one Sister-church to another sister-church, it is no excommunication at all, seeing Christ hath not given the power of the keyes to one Sister-church over another, for one particular Church is not set over another in the Lord, but when the Eldership of many consociated Sister-churches denieth Church communion to one of these consociated Churches having turned obstinate in scandalous sins, I see not what this is els but excommunication and authoritative unchurching and ejection of such a Church. Also our brethren pleade for the peoples power in excommunicating, because all and …very one of the beleevers are to eschew the company of the person excommunicated, therfore all and every one should have hand in excommunicating him, as all Israel and not the Judges onelyonly were actors in putting away the leaven, so reasoneth Parker M. Best, Parker. de polit. l. 3. c 4so also the Separatistes, yea if it bee right taken, so also saith Beza, P. Martyr, Calvin, Marlorat: M Best Church plea p. 50.So Chrysostome, Augustine; for all are to consent to the excommunication of one who is a member of that visible Church with themselves,Separatist 3. petit. 8. pos ar. 3 p 6…. but so it is that all consociated Churches are to eschew the company of an excommunicated by a single congregation supposed by our brethren to be independent:Beza an. in 1 Cor. …. 4. Because 1. if they admit him to the Lords Supper with them,Martyr. com. they prophane the holy things of God.Calvin in 1 Cor. 5. 2. They annull excommunication supposed by our brethren duely,Marlor. & clave non errante, Pareus.inflicted,Chrysost. and so they loose on earth kim whom God hath bound in Heaven, Augustin.they hold him for a member of Christ, and a brother whom Christ hath delivered to Satan, and will have to be reputed as a Heathen and a Publican. Ergo, by this reason all should have hand in excommunicating such a person, but many Sister-churches consociated together in neighbourly and sisterly Church-fellowship; as we heard beforeaCol. 4. 16. 1 Cor. 16. 1, 2, 3. 2 Cor. 8. 1. Rom. 16. 27. cannot excommunicate in their owne persons being possibly twenty severall congregations. Therefore they must excommunicate in their Elderships synodically conveened, which is our purpose we intend. It is but a womanly evasion of the Femall authour who differenceth betwixt rejection of an offending Church and excommunication. K…therin Childley ag…inst M. Ed, wards, p. 18.We may reject (saith she) an offending Church, but not excommunicate: Saul rejected God, did he therefore excommunicate God? …or this is but a suting of the question, it is not simple rejection of an obstinate Church that we plead for, but an authoritative unchurching and not acknowledging of an obstinate Church to be any more a Church with whom we can communicate in the holy things of God, and this is more then simple rejection, or refusing to obey, as Saul is said to reject God. I grant we seldome find the practice of excommunicating Churches in the New Testament, because so long as a number of beleevers are in a Church, God leaveth them not all to be involved in one scandalous grosse sinne, therfore the presbytery is to censure particular persons and not the whole Church, therfore when we separated from Rome, which was an authoritative declaration that Rome is now no longer a Spouse of Christ, but a strumpet, we did not separate from the faithfull lurking amongst them.
10. Argument. 10. Ar.That government is not from Christ that is deficient in the meanes of propagation of the Gospell to Nations and congregations that want the Gospell.
But the government by independent congregations is such. The proposition is cleare, 1. Because Christs keyes are perfect and opens all lockes. 2. Our Divines hence prove Christ a perfect Mediatour, King, Priest and Prophet; because he perfectly cureth our threefold misery.
I prove the assumption, by the doctrine of independency. Pastors and Doctours may not preach the Gospell without the bounds of their owne congregation, neither can they exercise any pastorall acts else where, saith the English Puritanisme and M. Best, English Puritanis. c 2. at 6 p. 5.and so Pastors and Doctors have now, since Apostles are out of the world,… Best. Churches plea, arg. 8. p. 73, 74 and the Churches are planted, no authority pastorall to preach the Gospell to those who sit in the region, and shaddow of death, and if they preach the Gospell to those who are not of their congregation. 1. They doe it as private men, not as Pastours. 2. They have no pastourall authority or calling from Jesus Christ, and his Church so to doe. But certainely Papists, as Bellarmine, Bellar. de pontis l. 1 c. 9.Suarez, Becanus, Vasquez, Gregor. de Valentia seeme to say better,Suarez de tripl. vi…t. disp. 18. sec. 1. n. 5. who will have the authoritative power of sending Pastors to Nations, who want the Gospell,Becan. Vasquez. Greg. Valen. to be in the Pope, whom they conceive to be an universall Pastor to care for the whole Churches, so Christ hath left no pastorall authority on Earth in Pastors and Doctors to make those the Churches of Christ, and to translate them to the kingdom of grace, who are yet carried away with dumbe Idols, and howbeit the Apostles and their universall commission ordinary to preach the Gospell to all, their immediate calling, their extraordinary gifts be now out of the world, yet it is unbeseeming the care of Christ, that pastorall authority should be so confined at home, and imprisoned within the lists of every particular Church, consisting possibly of six or ten beleevers only, that the care for many Churches, 2 Cor. 11. 28. The pastorall care to gaine Jew and Gentile, those that are within and without, to be made all things to all men to save some, should be now in no pastors on earth, but dead with the Apostles, as if these places, 1 Cor. 10. 32. 1 Cor. 9. 19, 20, 21, 22, 23. Rom. 1. 14, 15. Rom. 9. 2, 3. did not presse to all Ministers of Christ, the extending of their pastorall vigilancy to the feeding and governing of all the Churches in their bounds that maketh up one visible politick body, communicating one with another in the acts of Church-communion. Hence it must follow, 1. When the Grecian Church shall be wronged by the Hebrew Church, that the pastors may not synodically meet, and by joynt authority remove the offences betwixt Church and Church, as the Apostles did, Act. 6. 2. It followeth that all the meetings and convention of the Apostles and Pastours, to take care authoritatively for the Churches, as Act. 1. Act. 4 35. Act. 6. 2, 3, 4. Act. 11. 1. Act. 8. 14. Act. 14. 1, 2, 3, Act. 15. 6. Act. 21. 18, 19, 20, &c. Act. 20. 18. Act. 14 23. 1 Tim. 4. 14. were all meetings of Apostles, extraordinary, temporary, and Synods of Apostles as Apostles, and not meetings of pastors as pastors to joyn their authority in one for the governing of many Churches. 3. It followeth that Pastors and Elders and Doctors may now no more lawfully meet and joyne their authority in one for the feeding of the flock, then they may take on them to worke miracles, speake with tongues, and as Apostles goe up and down the earth and preach to all the world the Gospell. O that our Lord would be pleased to reveale his minde to our deare Brethren in this point of truth. For what be extraordinary and temporary in the conjoyned authority and pastorall care of the Apostles for all the Churches of the world, I see not, neither is it in reason imaginable, which doth not in conscience oblige Pastors, Doctors and Elders in the Church of Scotland, to conjoyne their authority in one Synodicall power for all the Churches of Scotland, O saith our Brethren, there should be too many masters, commanders and Lords over the free and independent visible Churches of Christ.
I answer, seeing all these Pastors and Elders in a nationall Synod, are no other way over all the Churches of Scotland, then the particular Eldership in a particular congregation is over the believers, there be no more too many Lords and Masters over the whole Churches collectively united in a general Synod, then there be too many Lords over the particular congregations. For 1. in both meetings the beleevers choose their owne guides and commanders that are over them. 2. Nothing is done in either a Nationall or in a congregationall Synod without the tacite consent of believers. 3. In both, it is free for beleevers to refuse and not receive, what is decreed contrary to Gods Word, See Zipperus, Zipper. de polit. l. 3. c 4.and so there is no dominion here, but what you finde, Heb. 13. 17. 1 …hess. 5. 14, 15. Math. 18. 17, 18. Nay, our brethren will have pastors so farre strangers to all congregations, save only to their owne, that M. Davenport and Mr. Best saith to the Pastours and Churches other Churches are without, and Pastors have nothing to doe to judge them, and they alleadge for this, 1 Cor. 5. 12. but by these that are (without) Paul meaneth not these who were not of the congregation of Corinth, but he meaneth Infidels and Heathen as in other Scriptures,aCol. 5. 4. for Paul judged and excommunicated Hymenaeus and Alexander, 1 Tim. 1. 20. who were without the Church of Corinth, and if this exposition, stand Pastors can extend no Church censure towards these who are of other congregations, neither can they rebuke nor admonish them as Christians, for these are Acts of Church-censures, as our brethren teach.
Our eleventh Argument is from the light of sanctified reason; for sanctisied reason teacheth that the stronger authority of the greater politicke body of Christ should help the parts of the body that are weaker, as 1 Cor. 12. The whole body suffereth when one member suffereth, and so the whole body helpeth the weaker, and lesse honourable member, 1 Cor. 12. v. 23, 26. So universall nature contendeth for the safety of particular nature, and helpeth it; therefore the greater body and Nationall Church is to communicate its authority for the good of a particular Congregation, which is a part thereof: But the doctrine of independency maketh every Congregation an independent and compleat body within it selfe, needing no authority to governe it, higher then its owne authority, as if it were an independent whole Church, and no part of a greater visible Church: But suppose the greatest part of Corinth deny the resurrection, as often the worst are manyest, then I aske,Cant. 2. 15. whom to doth the Lord speake? Take us the little foxes that spoile the vines: He speaketh either to greater Synods, which we say, that the greater body may help a part, and save a little daughter of Sion: Or to the soundest part of the Congregation; but they are weakest and fewest, and shall the greater body looke and see a member perish, and not help? Let them help (say our brethren) with advise and counsell, but not with command and authority.
I answer, Take us the little foxes, is an act of authoritative and disciplinary taking enjoyned to the Church.
2. Our Argument is drawne from the greater authority in the politicke body to the lesser; brotherly advise is not authority. Hence authority as authority by this meanes shall not help the weaker parts of the body, contrary to that which we have at length commanded, 1 Cor. 12. Neither doe some reply well▪ that he speaks, 1 Cor. 12. of Christs invisible body, because it is said, v. 13. For by one spirit we are all baptized into one body, A manuscript for independent Churches, c, 1. p. 12whether we be Jewes or Gentiles. Jewes and Gentiles (saith he) make not a visible Church, but an invisible Catholike Church.
I answer 1. What can hinder under the New Testament, Paul a Jew to make a visible Church with the Ephesians who are Gentiles?
2. That he speaketh of a visible politicke body is cleare while he alleadgeth, The eye exerciseth Pastorall acts of seeing for the foot, and that the eare heareth for the whole body, and when one member suffereth all suffer, which is principally true of a politicke visible body: For we are not baptized in one body visible, with those preachers who are long agoe dead, who never preached for the good of us who now beleeve in Christ, because we never heard them preach, and so they are not eyes seeing for us.
Our twelfth Argument is from the practises of the Jewish Church in a morall duty.Arg. 12.
If Christ hath left the Churches of a whole Nation in no worse case then the Nationall Church of the Jewes were in, for their publike giving of thanks, for the turning away of Gods wrath, when the Land is defiled with bloud and other Nationall transgressions, for the bringing backe the Arke of God, for the renewing a Nationall Covenant and Oath with God in case of universall Apostasie from God and true Religion. Then hath Christ ordained to Churches in the New Testament Nationall Assemblies, which authoritatively onelyonly can reach these ends and effects.
But Christ hath left the Churches of a whole Nation in no worse case then the Nationall Church of the Jewes was in, for reaching the foresaid ends and effects, Ergo, &c.
I have to prove 1. That the Jewes had their solemne Assemblies for these ends. 2. That these Assemblies were morall, and so concerne us. 3. That these ends cannot be attained without Nationall Assemblies, which being done, I trust the Argument shall stand strong.
For the first I may prove both in the Iewish, and after their example in the Christian Church, Deut. 29. 20. All Israel were convened to enter in Covenant with the Lord. So Joshuah for the same end assembled all the Tribes of Israel, Iosh. 24 1. their Heads, Iudges and Officers. And Samuel, 1 Sam. 12. gathered all Israel to renew their repentance for their sinne in asking a King. So did Hezekiah, 2 Chron. 29. 4. in an universall Apostasie. And Iosiah, 2 Chron, 34. 29. And Asa, 2 Chron. 15. 9. gathered all Iudah and Beniamin, and they sware a Covenant to the Lord. And Ahab, 1 King. 22. gathered foure hundred Prophets to aske counsell about going to warre against Ramoth Gilead. And Herod, Mat. 2. 3. when Christ was borne.Iulius …. Bull, anno 1551. Theol. l. 1. c 7. Russin l. 10. c …. Socra… Irip. hi…. l. 1. c. ult. So Salomon did when the Temple was consecrated, and David assembled them to bring the Arke to it's place. The examples of these Kings did godly Emperours follow and convened generall Councels,Euseb. de vit. Con. l. …. c. 6. what ever Iulius 3. usurpe in his Bull, ann. 1551. Decemb. 15. Constantine convened the Councell of Nice, Theod. l. 5. c. 6.as saith Theodoret, Sec. l. 7. c 39.Ruffin, Socrates and Eusebius. Theodosius called the 2. generall Councell at Constantinople, Euag l. 1. c. 9.as Theodoret saith:Niceph. l. 14▪ c. 34. And Theodosius gathered the third generall Councell at Ephesus, Sozo…en. l. 3. c. 9.as Socrates and Euagrius saith.Niceph. l. 17. c. …7. Valentine and Martian called the Councell of Chalcedo…, Martin Poli…us in Constant, 4.and the Councell of Sardis in Illyrium, as Sozomen saith: And Iustinian called the fifth generall Councell at Constantinople, as Nicephorus saith. Constantine the 4. gathered the sixth generall Councell at Constantinople, as saith Martinus Polonus. I might adde many others, but these may suffice. I prove the second particular, that convening of generall Councels in the Iewish Church was morall: For 1. an oath and vow to keep Gods Commandements is a part of the third Commandement, according to that Psalme 119. v. 106. I have sworne, and I will performe, that I will keep thy righteous iudgements, and the maintenance of the true Religion in a Land is obligatory for ever: For Iud. v. 3. we are willed earnestly to contend for the faith once delivered to the Saints; and it is obedience to the third Commandement, to avow God and his Sonne Christ before men, Mat. 10. 32. And so doth Moses commend it in Israel, Deut. 26. 17. Thou hast avouched. the Lord this day to be thy God, and to walke in his wayes, and to keep his statutes, and his Commandements, &c. Now what ever doth lay a bond morally binding on man, doth also morally bind a whole Nation. 2. It is most certaine that bloud defiled the land of Israel morally, as it was a Land, and not as the holy Land only, Num. 35. 33. Hos. 4 1, 2, 3. 1. Because it is a sinne against the Law of Nature, for man is made according to Gods Image, Gen. 9. 6. (2.) Because bloud defileth the Land under the New Testament, as in the Iewish Church; for if this were not, the Magistrate had no warrant from Num. 33. to use the sword against the murtherer, which is that very same that is taught by Socinians, Arminians, E…iscop. disp. 13. thes. 18. 19and Anabaptists. So teacheth Episcopius, Joan Geisteran, Joan Ge…eran. … mag. … Sla…us aper. dec… 53.and Henry Slatius, so also Socinus, the Chatechise of Raccovia deny that the Magistrate now under the Messiah his kingdome should shed the bloud of any murtherer or malefactor:… in d…sens. ver. sentent de mag polit. pa…. 2. f …32, 235 Yea if it be knowne (saith Ostorodius) that a man cannot be a Magistrate without shedding of bloud, Cat. ch. R…ov de Proc. Christi. c. …. p. 146and war, It is not lawfull for him to be a Magistrate, quia praecepta Christi non permittunt ulli homini adimere vitam. foreign Institut. Relig c …8So also saith Smalcius, therefore needforce these precepts anent shedding of bloud are not judiciall.…ma…c disp 7 de … oper. contr. Frantz. but morall, seeing the Magistrate carrieth the sword, as the Minister of God to execute judgement upon the evill doer, Rom. 13. 4 which being undenyably true, a Nationall Church must have meanes allowed of Christ to purge the land of bloud, Sodomy, and other Nationall sinnes, for the which Canaan spewed out seven great Nations. Also, Because of swearing the land shall mourne, Ier. 23. 10. And if the Arke be taken away, as it was out of his place, 1 Chron. 13. The Land is in a hard case, we see no meanes but an Assembly of the Nationall Church, that by authority of the Assembly all may be moved to renew their Covenant with God, to repent, and to bring …acke againe the Gospell; as David conveened all Israel, 1 Chron. 13. 1, 2, 3, 4. to bring backe the Arke from …ireath-jearim: For the Gospels departure and universall Apostasie (when we are as Israel, without the true God, and a teaching Priest, as 2 Chron. 15. and withall in great trouble) is a case that concerneth not a particular Congregation onelyonly, but the whole Land; and therefore the whole Church of the Nation must be assembled in their heads and leaders to turne away Gods wrath, and bring backe the glory that is departed from the La…d by renewing our Covenant with God. Lastly, the whole hoast and armies of writers, antient and moderne, may be alleadged for the lawfulnesse of Synods, as witnesseth the Tomes of the Councels generall and Provinciall.