Survey of the Survey of that Sum of Church Discipline by Hooker, Book 4 · Chapter 10
CHAP. X.
Of Synods and their Power.
MR. H. Synods are necessary for union in the Churches: In the multitude of Counsellors there is safety, Acts 15. Prov. 16.
Ans. Union in truth and peace among Churches, say these Churches, must make one visible Body; then ruptures, rentings, Union or division among associate churches, say the associate churches, must make up one visible body.scandals, must say there is in this body visible, a necessity of Government and Jurisdiction must be incident to that visible body, which they deny: for this union must be a professed union, to speak and think the same thing, Phil. 2 2. c. 4. and this is visible union; and so they must meet, not in their members (that is unpossible) and here is a visible Church meeting, (for Civil it is not) debating, advising about matters of government of the House of God. So strong is truth.
Mr. H. There are associations of divers sorts, Classis, Synods, Survey, par. 4. p. 2. par. 1. c. 13. p. 230, 238. Reasons of the Dissenting Brethren, pag. 118, 119, 120. Surv. Par. 4. c. 1. p. 6.Provincial, National, Oecumenick.
Ans. 1. A general Councel is before mocked as a nothing, and the Brethren bring arguments against the being and nature of Synods, Commissioners, Representees: The contrary is here asserted.
Mr. H. The acts must tis (saith Mr. R.) … Ecclesiastick Decrees.
Ans. Ambignity, darkness: to binde as a part of Scripture, is 1. That which is contained and clearly deduced from Scripture. Or 2. that this act of decreeing issuing from the immediate revelation and assistance of the Spirit, maketh that which is decreed to be Scripture: in the former sense acts tie as good advice and counsel onelyonly; in the latter they tie not as Scripture.
Ans. No man (I do not say its done consultò) more darkens. I brought three members to clear the matter. Mr. H. leaves Mr. H. his mistake as touching the burthens of the acts of Synods, which is, that they tie the conscience only as the godly counsels of women tie men. M Cotton of the keys, c. 6. p. 25.out the third, and darkens all: for acts of Synods lay on bands neither as formal Scripture, for they come not from the immediately inspiring Spirit, nor yet onelyonly as clear and infallible deductions from Scripture, for so the counsel of a woman Abigail, infallibly deduced from the sixth Command, laid a burthen upon the conscience of David. And this is all the tie that Mr. H. gives to Synods, they tie as godly counsels of women and servants. But Mr. R. and so Mr. Cotton, gives a third member, they lay burthens on the consciences of the Churches, not for the matter onelyonly, as the godly advice of women, but formally, as from the Ministerial Authority of the Commissioners. And this power Mr. Tho. Goodwyn and Mr. Ph. Nye give to all Ministers Preface to the Treatise of the Keys.over their congregations: So as these three shall be Judges of Mr. H. his great mistake in this distinction. Hence two contradictions are here: Mr. H. gives no power to Synods, but power of advising, such as women over men. Mr. Cotton offends at that, and sayes, that Synods have a Ministerial power over the Churches. In the former Mr. H. leaves his Brethren, and sides with Socinians and Arminians. And Mr. H. shall Socin. contra Gabr. Ementropium, c. 1. p. 7. Socin. Res. 11. ad Resp. Andr. Volam. Nullis deinceps hominibus, &c. Smalcius Ref. lib. de Error. Aria. 1 c. 1. p. 6. Qui vult sensum Scripturae ab illis peti, qui post Apostolos vixerunt, dum hoc facit, tacitè deserit Scripta Apostolica, &c. Epist. ad 3. th. 8 disp. 26. th 10. disp. 32. th. 1. Remonst. Apol. c. 25. fol. …94. fol. 282, 283. Armin. disp. 58. n. 3.confess the weakness of this distinction, if applied to doctrines delivered by Pastors to the flock; for they neither binde as womens godly counsels deduced from Scripture onelyonly, not do they binde as immediately inspired formal Scripture.
2. The first and formal subject of the power of the Keys is the male-Church of the congregation (saith Mr. H.) yea, not that onelyonly, saith Mr. Cotton, a part of the power of the Keys is in a Synod.
The Dissenting Brethren gave in a Paper to the Committee Paper, anno 164…. S p. 13. The dissenting Brethren of the famous Synod at …estm their judgement of Synods and Presbyteries.of Accommodation at Westminster concerning Synods, &c.
1. At these meetings, let them pray, and expound Scripture, resolve difficult Cases of Conscience.
2. They may dogmatickly declare what is the will of Christ in these cases: and this judgement ought to be received with reverence and obligation … from an Ordinance of Christ.
3. If the doctrine or practise of any Congregation be erroneous, hurtful, or destructive to holiness and peace of that, or of other congregations, they are bound to give an account thereof to the Classis or Synod.
So we owe a reason of our hope foreign, to every one, women and Magistrates that are scandalized, 1 Pet. 3. 15. Rom. 14. 15. 1 Cor. 10. 31, 32.
4. The Classis and Synod may examine, admonish, and in case of obstinacy declare against that congregation.
1. This is but toward an offending Church.
2. A brother or wom…n may declare against, or withdraw from obstinate offenders, though not as from a Church.
5. The Classis or Synod may judge of any who deserve excommunication.
6. If the particular Eldership refuse to do their duty, the Classis ought not onelyonly to withdraw communion from them, but also to exercise the sentence of excommunication themselves.
This was refused by some; but its a great testimony from Adversaries for Presbyterial Government, onelyonly it wants Scripture.
7. In the case of an appeal from an unjust sentence, the Classis may repeal (they say not, by the power of Jurisdiction, for a Christian woman, a Martyr, repealed the Acts of Trent) the Mr. Baily in his vindicat. ann. 1655. p. 48. If Synods have no jurisdiction, heretical Elders of a congregation (as he solidly saith) Arrius, Macedonius are safe from all censures to the worlds end.unjust sentence, if the congregation be obstinate.
8. The Classis or Synod may ordain Ministers for congregations that have not a sufficient Ministery.
In all this (except the sixth) much is yielded, and nothing is yielded. For
1. Every godly counsellor, man or woman, as a counsellor, by the fifth Command is above such as are counsell'd, being honoured to carry the minde of God, as a private messenger of God, beside that the counsel for the matter bindes the conscience: So David saith to a woman, 1 Sam. 25. 32. Blessed be the Lord God of Israel, which sent thee this day to meet me.
2. They insinuate a distinction of erroneous doctrine hurtful to holiness, and some erroneous doctrine not hurtful to holiness; whereas he who commands us to be holy as he is holy, 1 Pet. 1. 16. commands all sound opinions in fundamentals, or all revealed truths; nor can it but be hurtful to holiness, to have erroneous opinions of God and Christ, such as Socinians, Antinomians and Familists, and others have.
3. They do not with Christian candor set down their minde concerning Synods and Classis, as they call them, nor confirm what they say by Scripture.
Mr. H. If a heathen turn a member of the Iewish Church, he Par. 4. p 7. 8.is by Mr. R his way, by the Law of Nature to submit to Iewish ceremonies, because every-member of the corporation must be under the Laws of the whole: This shall make every Law positive to be the Law of Nature.
Ans. Not so: Its the Law of Nature in general, that the It is the Law of nature that the part be ruled by the where in the general, & not in every particular.whole rule the part, but it follows not, Ergo every member is to submit to every positive Law of the whole, though most unjust, the member is t… submit to every Law of Nature commanded by the whole: The little finger infected with a Gangrene, is to submit to the whole man, that it be cut off for the safety of the whole body, but its against particular nature that it be cut off, but most suitable to universal nature. So in the general, its natural for the creature rational to obey the Creator; but it follows not, but its a meer positive Law that Peter give his life for the Gospel, when God by a positive command calls him to it; and the Law positive, if Divine, i… not contrary to the Law of universal Nature. Mr. H. frequently in such purposes slips.
Mr. H. The division of a Nation into Provinces, of a Christian Province into Territories or Presbyteries, is either a device of man, or a Divine Institution.The division of a Christian Nation into Provinces, territories & Presbyteries, is neither a device of men simply, no… simply a divine institution, but a mixt ordinance.
Ans. If a device of man be taken for an act of Christian prudence, it is then neither simply the one nor the other, but mixt of both; for a device of man is taken in an evil part, for an unlawful forgery, as 1 King. 12. 33. Hos. 13. 2. Psa. 106. 39. and so whatever is an act of Christian choice, is not a device of man.
Mr. H. That which is acted by one, and may be altered by another Prince, is a device of man. But such is the division of a Nation into provinces.
Ans. That which is in question is not concluded, the division of a Christian Nation into Presbyteries and Provinces according to local bounds and Mathematical inches, is alterable; and so a congregation Independent of 350, rather of 349, or 360, is alterable, shall it not upon reason be an alterable device? The quantity of water in Baptism, of wine that every one drinks at the Lords Supper, how long the pastor shall preach, two hours or three, are alterable, as to the quantity, by men; but for that the Ordinances of a congregation, of water in Baptism, are not devices or forgeries of men, that there should be such associations of Provinces, of Territories, for convenient feeding, Page 6, 7.governing, and Mr. H. granted for counselling, Mr. Cotton for command and use of the Keys yields also; so the question shall not be of the subject, but of the power and of the bounds, where acts of free choice of rectified reason for civil ends also have place. But the Conclusion is naught. So, That which is not in the Word (saith he) is a device of man. I assume, the Par. 4 p. 10.frame of the meeting-house for congregational Worship, the number, names, trades, callings of members, the quantity of Mr. H. his mistake of individual moral acts and the mixture in them.water in Baptism, the quantity of Bread that every one eats a… the Lords Supper, are no more in Scripture, than the Territories or bounds of Presbyteries, yet are they not for that humane devices.
Mr. H. It is doubtful that all our singular actions (as Mr. R. saith) are mixed, for eating and drinking must be for Gods glory, and Omnis actio in individuo est moraliter bona vel mala.
Ans. If Mr. H. doubt of this, Ames, Didoclavius can speak D. Ames fresh suit against D. Eurg…s. Didoclavius altar. Damasc. c. 9. p. 495, 496, 497. Hieron. Ep. ad Aug. in Epist. August. 11. Bonum est continentia, malum est luxu: i…, inter utrum que indifferens ambulare, capitis naribus purgamenta projicere—Scotus in 2 dist. sen. 7. q. unic. Thom. 1. par. q. 103. q. 13. art. 8. Lombard. 2 dist. 40. Durand. l. 2. dist. 40. q. 1. not. 6. Siactus sequatur rationem deliberatam, sic impossibile est aliquem actum esse indifferentem, sed necessariò quilibet est bonus vel malus moraliter—quia ordinatur ad finem debitum à ratione deliberatâ. Gregor. de Valent. Tom. 2. disp. 2. q. 13. de bonit. & mali…. act. hum. puncto 6. Omnis actio à deliberatâ ratione, (non à sola imaginatione, ut cùm qu…s fricat barbam,) p…ocedens, est individuo aut bonus, aut malus secundum circumstantias; Quia vel habet finem debitum, vel non debitum.to it. There is such a thing as an action indifferent, as Augustine saith, or rather Ierome, that is neither good nor evil, but it is not a humane action properly, as to spit or purge the nose. But see all the Schoolmen, Scotus, Thomas, Lombard, and all that writ upon them, and you shall never reade this new Axiome, Omnis actio in individuo est moraliter bona v…l mala. Durandus indeed, and the Schoolmen say, that every act individual which followeth deliberate reason, is necessarily either morally good or evil. See Greg. de Valentia.
2. For the mixture of our actions; its cleare there is something physical in eating at the Lords Supper, as the word hath not set a rule concerning the physical quantity of Bread and Wins, so there be not too much, for it is not to feed the body, nor too little, for it must work upon the senses. And there is in praying, preaching, the tone, the accent of the organs, of the voice, and their motion: so that we eat and drink for God, and soberly and seasonably, is moral, and squared by the word; but a man sins not in eating quickly or lently, in the house, or in the garden, or sometime in his bed, sometime at midnight, upon necessity.
Mr. Hooker errs not a little. in calling the acts of the Synod, Act. 15. Councels, such as godly men and women, who are not Apostles and Elders, may give to others: for counsels are not burdens laid upon the people and Churches, by the wisedom and authority of the Holy Ghost.
2. By Apostles and Elders, who sharply rebuke the pressers of circumcision, as subverters of the soules of people.
3. Neither are they indifferent advices, …hich they might reject, but these they could not reject, without despising God and the Holy Ghost, the very thing that the Lord saith, he that dispiseth you, dispiseth me: which cannot be said of a counsel of the Heathen man to a Christian. It is (saith Mr. Cotton) an Mr. Cotton Keyes of the Kingd. c. 6. p. 23. Synods have more then power of counselling.act of the binding power of the Keys, to bind burthens, as Acts 15. 27.
4. The Decrees of no properly so called Church on earth are called foreign, the Decrees of Apostles and Elders. Mr. H. calls them only Advices and Counsels: is it not safer to believe Luke, Act. 16. 4. then Mr. H? But a Synod is never called a Church, say they; this is but to contend for names; for the word Church, foreign, is three times, Act. 19. 32, 39, 40. given to a civil meeting: and Mr. H. will not have it given to bodies meeting for the affairs of the Church of Christ.
Mr. H. Where there is no delegation of messengers by mutual consent, there is no right of jurisdiction, decrees onelyonly bind the Churches who send them.
Ans. Antioch, Act. 15. 2. and Ierusalem sent messengers, therefore two Churches, at least were sent, and were bound; as Absents from the Synod are tied to obedience.for delegation, we shall speak hereafter of it.
2. If they ought to send, and stand in need of light and peace, and send not, they are the same way tyed, that some hundreds absent, when Iezabel is sentenced and excommunicate, are obliged to withdraw from communion from her, though they were not present to consent to the sentence.
Mr. H. Its no prejudice to the care and wisedom of our Saviour, that the punishing of the congregational Throne be reserved to God Page 60.only.
Ans. When scandals between congregation and congregation, and members of divers Churches are greater in number and It suits not with the wis dom of Christ that no remedies should be for a scandalous Church.offence, and necessity of edifying and scandalizing greater, his wisedom must provide for the more rather then the less.
Mr. H. If when a Church offends, I must tell a higher, then must I at length tell an Oecumenick or General Councel.
Ans. General Councels being more abstracted from infecting scandals of conversation, are rather doctrinal Remedies: nor are censures the ordinary possible adequate way of removing of Scandal. The Word and Censures exercised in the Catholick integral visible Church, in parts integral is the adequate cause.
Mr. H. If every man be allowed his appeal to an higher, then also to a General Councel, then for many hundred years, while the appeal be discussed pendente appellatione, the appealer cannot be censured.
Ans. We allow only just appeals in case of oppression, to relieve the oppressed.What appeals we allow.
2. In difficult cases, Deut. 17. which rarely are such as call for a general Councel, in case of general defection in point of Doctrine, such may be; and the inferiour Churches, that truth suffer not, are to declare for the truth.
2. We allow only what men jure may do.
3. The argument supposeth that we approve a towering up of appeals, even to a General Councel, as a liberty of every member, whatever unjust prejudice be in it: and that every such appeal may stop the actings of Christs visible Kingdom and called Pastors. Christ hath given no power to sin.
Mr. H. Its a wonder, that because Churches may rebuke, yea, Christians may rebuke Heathens, though not in a Church way, that therefore the Synod hath a power of jurisdiction—Paul rebuked the Athenians, Acts 17. A … these acts of Church communion?
Ans. My argument is not à genere ad speciem, sed specie ad genus. These convened in the name of Christ by the Holy The juridical power of Synods is concluded from Acts 15. and their Church-way of rebuking, &c.Ghost, who foreign, with one consent, by way of suffrage and judgement. foreign, Act. 15. 9. & 21. 25. rebuke perverters of souls, Act. 24. 28. and lay on burdens and commands, foreign, to observe, Act. 21. 25. and keep such things, and foreign, to abstain from such things, Act. 15. 29. and give Decrees, by which the Churches were established in peace and truth, Act. 16. 4, 5. these have power to excommunicate the refusers of such acts, according to Matth. 18. for Paul and Barnabas were scandalized, and complained to the Church of Antioch. Act. 1. who sent them to complain to a Synod at Ierusalem, Act. 15. 2, 3, 6. and these who in a Church-way determine against perverters of souls have juridical power: if therefore these men had done the contrary, and had refused to hear the Church, or Churches convened, and should teach these decrees came not from the holy Ghost, were they not to us as Publicans and Heathens? Yea, and wh… more could the Church of Pergamus, and that of Thyatira Independent …, say our Brethren, do in making acts against such as h…ld the Doctrine of Balaam, of the Nichola… against Iezabel, Rev. 2. 14, 15. 20. If they should after prctice and practice such impure doctrine, but declare them perverters of souls, and charge others to keep no fellowship with them? and shall all be but a rebuke, & such a counsel as one private man giveth to heathen? and sure Pauls rebuke of these at Athens, Act. 17. though it made not up the rebuke of a Church, yet Paul rebuked them not as a private man, or as a godly woman may rebuke Idolaters, but formally as a Pastor. And Paul and Barnabas as Pastors removed the Caadlestick, and turned to the Gentiles, Act. 13. and unchurched the Jews, which no private men could do. So the prophesies of Isaiah, Ieremiah, Ezekiel, against Babylon, Persians, Tyrus, &c. as they made not the people to be Churches, so they came not from private men, but from the immediatly inspired Prophets; and such Prophets of Divine authority these are proved to be from these Prophesies: So the juridical Church-authority of the Synod, by Whitaker, Calvin, Beza, and hosts of learned Divines, is concluded from Act. 15.
Not is it my mind, that the Jews did excommunicate the Of the Samaritans, and their …eligion, See Tostat. Abulen. in 4. Reg. c. 17. qu. 24. Ioan. Wolph. Com. in 2. Regn. c 17. v. 24, 25, &c. pag. 346. The Jewes deservedly excommunicate the Samaritans. Weemes Christian Synag. par. 7. Diatr…. 147. Origen. To. 4. in Ioan. receperunt tantum, scilicer, libros Mosis. Epiphanius haer. 9. Ioseph. ant. 11. c. ult. Quando res Iudaeorum erant prosperae, se Iudaeos, alioqui Assyrios se dicebant: Iudaei convitium jactantes, Samaritanum appellabant. Ita Hieronym. Epist. ad Algas. 4. 5. Ioseph. l. 13. antiq. c. 14, Religione corruptiss… crant Samaritae. Carol. Sigon. de Rep. Hebr. l. 1. c. 3. Ex Iosepho, Ephraimitas praedicarunt se, Iudaeis ab Antiocho Epiphane asflictis, Samaritae perterriti, se non Deum (Iudaeorum) sed Deos colere asseruerunt, nec se Israelitas, sed S…doniosesse dixerunt, & Templum ipsum Iovi Cretensi se dedicaturos esse professi sunt: atque ita praesentem armati B…gis iracundiam eluserunt. August. in iocum Ioan. 4. Omnino vasculis eorum Iudaei non utuntur.Samaritans so formally as a single delinquent is excommunicate: nor do I defend the superstition by Mr. Io-Weemes, and Jewish Doctors in the manner of excommunicating them. Its sure, the Jewes, the true Church deservedly renounced Churchcommunion with them. Origen, Iosephus, Car…lus Sigonius, and others, tell us they were most corrupt in their Religion, 2 King. 17. and though Augustine say the Jewes so abhorred them, that they would not drink water out of any vessel of the Samaritans; and Christ refutes that, seeking water to drink from the Woman of Samaria. Yet since Christ saith, Ioh. 4. 22. Ye worship ye know not what; we know what we worship, for salvation is of the Iews; he evidently, as Mr. R. said, justifieth the substance of the excommunication, which is all I intend: let their fooleries pass.
Mr. R. granteth one Church hath not power over another.
Ans. True, but one associate with many hath power.
Mr. H. A man may separate totally from a Church, and from an assembly of Turks; but for one man to excommunicate, were a pr…fanation of the Lords Ordinance.
Ans. A single person could not separate from the Church of the Jewes, though they had not a few corruptions, Mat. 23. 1, 2, 3. Mat. 8. 4. no single person can lawfully be a member of a Turkish Church, how can he then separate from such?
3. The Church of the Jewes (and salvation was of the Jews, Ioh. 4 2….) was not one man; therefore their excommunicating of the Samaritans is not hence concluded to be null.
4. But when the sounder part, though fewer, separateth from the major part, and the major part makes manifest defection from the truth, and professed cause and covenant.
And 2 carry along with them the body of Atheists, and malignant opposers of pure Religion, and wicked men.
3. And that the fewer and sounder part have the collective part of the godly, and generality of such as make conscience of their ways with them.
And 4. That major part is again and again warned and … go on to hold out and cast out, as far as they can, all, not of their sinful way, though in their conscience they in other things judge and prosess them to be sound and godly: in that case I judge the fewer part the Church, and their censures valid: for the promise is made to such as meet in the name of Christ, Mat. 18.
Mr. H. If all common affairs that concern many congregations (saith Mr. R.) were managed not by one congregation, The acting of Apostles in things belonging to many Churches, wi…h the Churches concurrence, proveth that a Synod hath Church power.but by the suffcages, foreign, Act. 15. 25. Apostles, Elders and select Brethren, then Synods and their Church-power most be lawful: but the former is true in the chusing of Matthias, Act. 1. and the treasury of the Churches, and call…ng of their Deacons, Act. 4. & 6. are disposed by a Synod of Apostles, with consent of the Churches. Paul instructeth a Synod or meeting of … at Ephesu… in their duty of feeding, Act. 20. & Act 11. Peter gives an account of his going in to the Gentiles, to a meeting of Apostles and Bre…, …. …, 4. Its true, in the chusing of Matthias, something extraordinary there was, that the Apostles could not do as Pastors, but as Apostles: as Apostles they appoint two, v. 23. God only could limit the call to two certain men, all the Pastors and Churches on earth could not do that: and as Apostles, v. 24. they pray for the directing of the lo…: and Act. 6. as Apostles by the immediately inspiring authority by which they writ Scripture, they appoint a new office of Deacons, which was not in the Church before: but they do most of the rest by the Churches going along.
Mr. H. There is no Synod in these.
1. There be no delegate Commissioners.
2. No gathering of members by common consent.
3. No disputing.
4. No common determination.
Ans. Neither the first nor the second are essential to Synods, if they be persons in publick authority they have a material delegation; a formal commission is a matter of order; nor were the last two wanting, not to say where the matter is plain, shall it lose the nature of a Synod, because it wants doubtsome …diations?
But Mr. H. and Mr. Cotton are obliged to give an instance scriptural beside the question: we have Act. 15. a meeting of Apostles, Elders, Brethren, exercising by the grant of Mr. Cotton and the 7. dissenting Brethren some specifick Church…cts of A Synod acting some specifick acts of a governing Church, may act all the rest of the acts of the Church.synodical, pastoral, authoritative teaching and commanding of more congregations then one: Ergo, they have power to exercise juridical acts: for if Peter may exercise one specifick act of a man, let us suppose to play the Musician, the Astronomer, to number things numerable, to admire, to laugh, no man can deny but Peter then must be a man, and hath power to discourse and argue. So if a Synod, as a Synod can exercise one specifick act of a Church, being convened in the name of Christ, a reason must be given, why a Synod hath not the essence of a Church to exercise all the specifick acts of a Church. A Synod is not a congregational Church; Ergo, its no Church, est incons. à negatione species, &c.
Mr. H. Peter gives an account of his fact, Act. 11. to the Iews, Peter Acts 11. gives an account to the Apostles.who doubt of the lawfulness of his conversing with the Gentiles: but here is no Synod.
Ans. Yea, the Jewes, foreign, Syrus, Chrysostom, Syrus. Chrysostomus, Valde offensi expostulabant. Epiphanius haer. 28. Beza, alter carunt. Gualth. in loc. homil. 67. Atque semper eam in Ecclesia veteri consuetudinem fuisse cernimus, ut Episcopi ab Episcopis sese judicari & corrigi paterentur. Calvin. ibid. Sponte Ecclesiae judicio se: submisit. Lorinus, Cornelius à Lapide in loc. Summus pontifex non imperiose refutat,—non dicit—vestrum est obedire, &c. Act. 21. Paul submits to a Synod of Elders.they accused Peter before the Apostles. Epiphanius thinketh C…rinth…s set them on work, Beza, they chid. Its like, saith Gualther, the Apostles did not understand this; but they accuse no… Peter. But Calvin wel observes, Peter willingly submits himself to the judgement of the Church, and renders an account to the Apostles and Church: and what is that but a Synod? Mr. H. his answer is one with that of the Jesuits Lorinus and Cornelius, that he gave out of humility an account to the people, not to the Apostles, for he was above the Apostles.
Mr. H. Act. 21. The Elders were occasionally …, they prescribe nothing …o Paul.
Ans. It seems Calvin takes up the mind of Luke …, for he saith, Hence we may gather, when any serious business was to Calvin. c. 2…. Colligere licet ex hoc loco, quoties tractandum erat serium negotium, Seniores convenire folitos fuisse, &c. Gualith. homil. 138. In Ecclesia ordine certo opus esse—nihil enim privata authoritate agit, &c. Lorinus, Corn. à Lap. in loc.do, the Elders were in use to assemble, and Paul doth nothing in the Church of other pastors (…aith Gualther) by his own private authority, but gives an account to the Ministers. B… saith, this was the fourth Councel; Lorinus, no, for there were no v…tes asked (saith he) no debates, &c. Corne…us à … also denies it was a Synod, and sayes it was but a meeting that saluted Paul. Mr. H. ownes their opinion for his own, and calls it only an …easional meeting. But say that it were so (as all synodical meetings, both that Act. 1. and Act. 6. and that Act. 15.) it will not conclude it to be no Synod.
2. The saluting of Paul was a Christian formality of courtesie; but Paul in the Synod, v. 18, 19. gives them an exact account, foreign, singula ordine (saith …) particularly what God had done among the Gentiles: which is a business of the spreading of the Gospel through the habitable world, and they shew their judgement of Pauls carriage toward the Jews, and the ceremonies were not fully expired to them, and toward the Gentiles, they confirm the act of the Synod, Act. 15. businesses worthy of a Synod.
Mr. H. Independent Government is deficient (saith Mr. R.) Surv. par. 4. p. 32.because now when Apostles are not, all the means of publick and pastoral propagating the Gospel to other Churches, and to the heathen, are confined to a single congregation: whereas the Elders thereof can act nothing as officers, and the members can act nothing in a Church-way without that one congregation. This Argument of That proposition of Mr. H. Those whom pastors cannot judge, over them they have no pastoral power, is many wayes false.mine is not answered by that of Mr H. Those whom pastors cannot judge, as being without to them, because of another congregation, and heathen, over them they have … pastor-like power. For the Proposition is most false: Pastors cannot excommunicate those of another congregation, or heathen; Ergo, they cannot teach them as pastors. It follows not, ex negatione speci…i, non sequitur negatio generis: This is not a man, therefore this is not a living creature. So
1. A single pastor, he alone cannot excommunicate an offender of his own congregation; for one man is not a Church, Ergo he cannot preach as a pastor to this offender. The consequence is most false, and contrary to Mr. H. for he hath no other proper pastor on earth but he. So weak is M. H. his present Proposition.
2. Paul and Barnabas preach as sent pastors authorized both by God, and the laying on of hands, and praying of the Prophets at Antioch, Acts 13. but they have no power to excommunicate the Gentiles, who are yet no members of the Church, nor baptized. Paul, Acts 16. 15. is sent to preach to Macedonia, without their choosing him to be their pastor; and yet Paul could not cast out those that were no members until they should be member. If it be said, that Paul and Barnabas preached to the Gentiles not as pastors, because not chosen by them, but as Apostles, this is well near nonsense. For,
1. Apostles as Apostles essentially are Catholick pastors, not private Teachers; and so Apostles preached as men, not sent of God, nor yet of men, whose Baptism was neither from heaven, nor from men.
2. Why not pastors? because not chosen by the people? that is, men onelyonly can make properly so called pastors, but God cannot. Whither go we!
3. Are not all pastors either Apostolick or extraordinary or ordinary the same pastors in nature and essence? except acts of preaching Christ and of Baptizing differ in specie and nature, as they flow from Apostles, and as they flow from ordinary men, which were to make Ordinances, the Gospel, the Seals, of different nature, better or valid, or worse and less valid, as they come from Apostles, or from ordinary pastors. Strange Divinity …
3. By this Doctrine of Mr. H. the Gospel must be propagated to the world, and Churches planted among heathen,
1. Either by Apostles, which are not now, and shall gratifie Seekers, or by pastors as pastors, which we say, and Mr. H. and his gainsay: or
2. By private men, or by pastors as private men gifted. Private men as private men, and as no pastors, are made by M. H. the only spreaders of the Gospel to heathens. Hieron. in verb. Qui us que ad consummationem seculi se cum discipulis. futurum promittit, & illos. ostendit semper esse victuros, & se nunquam credentibus recessurum. Chrys. in verb. Ut ex omnibus Gentibus Ecclesiam, id est fideles & sanctos mihi congregetis.But 1. are private men successors of the Apostles, to plant Churches among the heathen? What Scripture for this? Is that Promise, L… I am with you to the end of the world, left by Christ to private men? Sure that Promise is made to the Apostles and their Successors, in all acts of their pastoral preaching, either in planting or watering: So he sheweth (saith Ierome) that the Apostles shall ever live in faithful pastors to succeed them, both in planting Churches, that ye may gather to … my Church and Saints (saith Chrysostome) out of all Nations. Now by Mr. H. his way, the Lord promiseth thus: I will be with you, and all faithful pastors in preaching (when the Apostles are dead) to their own formed congregations; but I promise no presence nor Ministerial assistance at all to pastors ordinary, when they preach in another congregation than their own, or when they preach the Gospel to heathens, and those that are not yet Churches of Christ, for then they act not as pastors. Then must either private Christians, or some new kinde of officers that are unknown to the Word, and are neither Apostles, Evangelists, Pastors, nor Prophets nor Doctors, be the onelyonly planters of Churches among the heathen: and where is there Scripture for that? Or then this Promise of Christs presence must be made to private men. But have not some private men brought the Gospel to heathens? True: but now we dispute of the onelyonly fixed ordinary spreaders of the Gospel to other congregations and heathen societies, since the Apostles are now dead; ye…, and we finde that the Lord gave a sort of new calling to the Apostles touching those to whom they were hic & nunc to preach, as Peter and Iohn are called to Samaria, Acts 8. Peter to Cornelius and the Gentiles, Act. 10. Paul and Barnabas, Act. 13. to the Gentiles, Paul to Macedonia, not Bithynia, Act. 16. Now is there nothing of this in the ordinary pastors, but private men must be heirs to these Apostolick warnings from God.
4. It must follow, if pastors be now so confined to one congregation in all pastoral actings, then all pastoral care of Apostles for vacant Charges, for planting of new Churches, relief of the poor, removing divisions &c. Act. 1. & 6 & 4. 35. & 11. 1, 2. & 15 22, 23, 24, &c. 1 Cor. 11. 28. Act. 8. 14. & 21. 18. & 20. 38. & 13. 1, 2, 3. were temporary and Apostolick stirring…, not pastoral duties now, but such as died with the Apostles; which is contrary to the wisdome of Christ.
Mr. H. If government by Independent congregations be insufficient, because it authorizeth not persons to be pastors over pagans, Par. 4. c. 37.government by Synods is sick of the same disease.
Ans. We judge the essence of a pastor not to stand in the The essence of a pastor is not in their call & suit to whom he is sent.call and choice of those to whom they are pastors; for it makes Paul, Barnabas and the Apostles to be no pastors to the Gentiles and to the heathen, to whom they preach, and maketh the Apostles as Apostles to be no pastors.
2. Synods from Act. 15. and Act. 13. may lend men authorized Evangelists are now ceased as well as Apostles.with pastoral power to heathens to spread the Gospel, and private men as no pastors, but as private men, are intruders authorized by Mr. H. for they have no promise, such as pastors have by Mat. 28. 19, 20. Mark 16. 15, 17. Ier. 1. 6, 17, 18. to plant Churches among the heathens, nor is there a warrant to say that Evangelists are ordinary officers left by Christ to plant Churches.
If Richard Hooker have any ground from Eusebius or Scripture Rich. Hookers Eccles. Polit. l. 5. sect. 78. p. 421, 422. Euseb. l. …. c. 34.for Evangelists now, or in Trajans time, he must shew that they have the gift of Tongues: for how could Evangelists be fellow-helpers to preach the Gospel to the Churches planted by the Apostles, if they were not an extraordinary office onelyonly? See those Divines in the margin, and my learned and dear Brother Tilen. Syntag. dis. 19. th. 38. Apostolorum vice, ubi res poscebat, fungebantur. Profess. Leyd. in Synops. purior. Theol. dis. …. thes. 17. p. 605. Bucan. loc. Com. 42. q. 45. Calvin. Com. Eph. 4. Apostolis proximi erant Evangelistae, & munus affine habebant. Bullinger. ib. In plebe potissimum e…udienda. Zanch Com. ib. Apostolorum Comites—non immediate mi…—sed assumebantur. D. Ro. Bodius à Trochoregia Com. Eph. 4. p. 493. Apostolorum Comites modo huc, modo illuc missi, modo re vocati ab Apostolis, extraordinarii.M. George Gillespy, Miscel. quest. c. 7. If the Church should send any to the heathen any way rip… for the Gospel. these could be no other than ordinary pastors to them.
I omitted that of Mr. H. There is nothing Act. 1. but any one might have done.
Ans. If he mean, that any one private man might have chosen Apostles, he speaks wonders; if he mean Peter might have called Matthias to be an Apostle,
1. Its without practise, that Apostles could call Apostles.
2. It follows not therefore it was not a Synod. Paul did more in writing Scripture, than if alone he had penned the decrees, Acts 15. & 16. 4. But Mr. Cotton and all his Brethren will deny M. H. his Consequence; Ergo, there is no Synod at all, Act. 15.
Mr. H. If the Apostles by extraordinary power cared for the poor, Acts 4. Ergo there was a Synod.
Ans. The Antecedent is not mine, but false.
2. There was no doubt but ordinary pastors might oversee the Poors goods of many Churches.